“لا تصالح” / “Do Not Reconcile” - Amal Dunqul ( 23 June 1940 – 21 May 1983)

 

Amal Abul-Qassem Dunqul  who was born in El-Qala village in Qift, an administrative division of Qena Governorate on 23 June 1940 was part of what is known as the "sixties generation" of Egyptian poets and one of the most significant (political) poets of modern Arabic literature who remains largely untranslated. Dunqul was born in Upper Egypt, and like many writers, migrated to Cairo from the countryside. 

Six poetry collections were published in his name, including Crying Between a Bird’s Hands, The Coming Era and Papers of Room No 8  which were collected in his Complete Works after he tragically died early on May 21, 1983, following a long struggle with cancer aged 42 . 

He was raised in a very religious household, his father was a scholar at Al-Azhar and because of his position in society refused to allow Donqol to play in the streets. This forced him indoors and among books.  

When his father passed away when Donqol was just 10, he ventured further into reading. He spent years memorising poetry by great poets of the old days, and started writing poetry himself. His first poem was about Palestine, refusing to write about love when the stories of people dying for Palestine were filling the news.

Jowever  he later lost his deep devotion to religion and developed Marxist sympathies, reading the works of Marx, Engels, and Lenin, but never joined a political party due to his suspicion of all political organizations.

Dunqul's   poetical  style was influenced by Greek mythology as well as pre-Islamic and Islamic imagery. He wrote Arabic poetry mostly in free verse

He was most well-known for his political poems that drew upon ancient stories whether from pre-Islamic lore, or biblical legends from the old and new testaments to speak about the contemporary reality that he lived in.

Regarded as one of one of the most powerful poems in modern Arabic literature “لا تصالح”  “Do Not Reconcile,” was written in  December 1976 in  the context of the Israeli-Arab conflict, and contains a refusal to reconcile with Israel, which earned him the moniker "Prince of Refusers" (Arabic: أمير شعراء الرفض).

The poem spread across the Arab world as a refusal of the Camp David peace treaty with Israel, signed by Egyptian President Sadat. More recently, as Arab regimes have cracked down on popular uprisings, people have come to relate to the piece in a different light, viewing it as a call to neither reconcile nor negotiate with their own tyrannical regimes.

Lines from poems written by Dunqul have been used in various artistic forms such as political street art (graffiti and murals), Arabic calligraphy designs, caricature and cartoons, and others. 

“Do Not Reconcile,” - Amal  Dunqul 

1.

Do not reconcile 

even if they give you gold 

I wonder 

if I were to gouge out your eyes 

and replace them with two gems 

would you see? 

These things are priceless.  

Childhood memories 

between you and your brother 

when you - suddenly - felt like men. 

Bashfulness suppresses your yearning 

when you embrace him 

the silence with a smile 

while your mother blames you 

as if you’re still two kids.  

Eternal comfort between the two of you 

such that two swords are your sword 

two voices are your voice 

such that if you were to die 

there is a guardian to the house 

and a father for the child.

Would my blood turn to water in your eyes?

Would you forget my clothes covered in blood? 

Would you wear - over my blood -

clothes adorned 

with silver and gold?  

This is war! 

It may wear heavy on the heart 

but behind you will be the shame of all the Arabs  

Do not reconcile. 

Do not reconcile. 

Do not try to find ways to hide.  

2

Do not reconcile over blood 

even with blood. 

Do not reconcile 

even if they say a head for a head 

Are all heads equal? 

Is a stranger’s heart equal to your brother’s?  

Are his eyes your brother’s eyes? 

Is a hand whose sword was your sword 

equal to a hand whose sword caused

you to mourn.  

They will say we came to you to stop the bloodshed

we came to you, o’ prince, to mediate. 

They will say 

‘Here we are cousins’ 

so tell them they had no such consideration 

for he who has perished.

Instill the sword into the forehead of the desert 

until the nothingness tells you 

that I was for you 

a knight 

a brother 

a father and a king.

3.

Do not reconcile 

even if they bestow leadership upon you. 

How can you step over the corpse of your father’s son?

How can you become king with such phony joy? 

How can you look at the hands of those who are 

shaking your hands, and not see blood on them?  

If it was one arrow that stabbed me in the back

for you it will be one thousand 

because blood has become a decoration and a badge.

Do not reconcile 

Do not reconcile

even if they bestow leadership upon you. 

Indeed your throne is a sword 

and your sword is a sham 

unless it witnesses moments of honor.

4,

Do not reconcile 

even if those who retreated during the fighting said, 

'We don’t have the energy to wield our swords

’ when the truth fills your heart 

you will breathe fire 

and the tongue of betrayal will be silent.  

Do not reconcile 

regardless of how much they talk about peace.

How can you look into the eyes of a woman you know you cannot protect? 

How can you become her lover? 

How can you wish for tomorrow for a sleeping newborn?

How can you dream about the future of a young boy 

while he’s growing up in your hands - with a broken heart.   

Do not reconcile 

and don’t share food with those who have killed you. 

Water your heart with blood…

and water the sacred lands…

and water your ancestors who lie there…

until their bones respond back to you!  

5. 

Do not reconcile 

even if your tribe calls upon you 

to be deceptive and show acceptance 

to those who came to you. 

Your tribe will say

 'You’re asking for vengeance 

that is quite distant. 

So take what you can right now.’  

Let us be honest 

in these few years t

his is not your vengeance 

alone its generations’ after generations’ 

and tomorrow 

there is one who will be born 

who will wear full armor 

who will kindle the fire fully 

who will bring about truth 

from ruptures in the impossible. 

Do not reconcile 

even if it is said that reconciliation is deceit.  

It is vengeance. 

The flames fade in the heart… 

as the seasons pass… 

the hand of shame will leave a mark 

(with its five fingers) 

on the humiliated foreheads.  

6. 

Do not reconcile 

even if its written in the stars 

and the astrologers break the news to you.

I would have forgiven if I died inadvertently. 

I was not a conqueror. I

never snuck close to their trading post.

I never came close to the fruit of their grapevines. 

I never came close to the fruit of their grapevines.

their verdant lands - I never came near them. 

My killer never shouted 'Watch out!’ to me…

he was walking alongside me… 

then he shook my hand.. 

then he walked ahead 

into the bushes to hide. 

Suddenly 

a shiver punctured me between two ribs 

my heart swelled then burst 

I struggled until I could prop myself 

on my forearm 

and saw my vile cousin 

rejoicing over my suffering with a cruel face. 

I did not wield a dagger or even an old weapon

nothing but a rage borne of hunger.  

7.

Do not reconcile 

until existence returns to its moving cycle

the stars to orbit 

the birds to their song 

the sands to their grain 

and the martyr to his awaiting daughter. 

Everything was destroyed in a fleeting moment:

youth, the joy of family, the sounds of horses, getting to know a guest, 

the humming of the heart upon seeing sprouts in the garden, 

the prayer for seasonal rain, 

the elusion of the heart when it sees the bird of death flying over 

deathly duels.  

Everything was destroyed upon a licentious whim 

and the one who assassinated me was not a god 

such that he could kill me with his will 

he was not more noble than I 

such that he could kill me with his knife 

he was not more clever than me

such that he could kill me through deceit.  

Do not reconcile 

for reconciliation is nothing but a treaty 

between two equals (by the honor of their hearts)

otherwise it cannot be true 

the one who assassinated me was just a thief 

who stole my land right in front of my eyes

as the silence was sarcastically laughing!

8. 

Do not reconcile 

even if all the sheiks stand against your sword 

along with the men with no integrity

and those whose turbans dangle over their eyes and their Arabic swords have forgotten the years of glory.  

Do not reconcile 

for there should be nothing but what you want 

you are the only knight of this time and the rest are 'Musookh’.*  

Do not reconcile. 

Do not reconcile.

9.

Do not reconcile 

Even if all the sheikhs stand against your sword 

Along with the men with no integrity 

Those whose turbans dangle over their eyes 

And their Arabic swords have forgotten the years of glory. 

Do not reconcile

For there should be nothing but for you to want 

You are the only knight of this time 

And the rest are all monstrosities 

10. 

Do not reconcile. 

Do not reconcile.

* For blood to turn to water: An Arabic saying referring to the impossibility of blood transforming into water, and the bonds of blood, family, and brotherhood being lost.  

** Musookh (sing. Maskh): Creatures that are partially human, and part monster. Originally a term to describe creatures such as Dracula and Frankenstein, 

Maskh is used as a derogatory term to describe people - rulers, "Uncle Toms,” etc. - who betray their own people and humanistic values in order to attain fame, fortune, notoriety, etc. 

“Do not reconcile.. Even if they say a head for a head. Are all heads equal?"  - Graffiti in the West Bank, Palestine

Refaat Alareer( 23 September 1979 – 6 December 2023) - “If I must die"

On this day two years ago, Refaat Alareer, a beloved Palestinian English poet and professor and  powerful voice from Gaza, was killed in a devastating Israeli airstrike  in in northern Gaza that destroyed his family home. He was just forty-four years old, but had already established a worldwide reputation.

The tragic attack also claimed the lives of his brother Salah, Salah’s son, his sister Asmaa, and Asmaa’s three children. An entire family wiped out in seconds.  Soon after his daughter was pregnant with a daughter.  They both were also murdered by the Israelis. In Israel's ongoing genocidal siege of Gaza of 2023.

Refaat Alareer spent his life trying to show the world the humanity of his people, and for that he was smeared, mocked, and dehumanized by people with massive platforms who should’ve known better. He deserved to grow old. He deserved a classroom, not rubble. 

He   had survived wars, siege, hunger, but he could not survive a missile backed by a smear campaign pushed by  Bari Weiss who spent weeks painting him as a villain instead of a writer begging the world to pay attention. 

In October 2023, Refaat Alareer warned that former New York Times journalist Bari Weiss had put his life in danger. Weiss tweeted that he “joked about Israeli babies burned alive” - a claim rooted in unverified atrocity propaganda that Israeli officials themselves later walked back. That smear campaign helped strip away his safety, his dignity, and the public’s ability to see him as a human being worth protecting. 

Refaat tweeted:  “If I get killed by Israeli bombs or my family is harmed, I blame Bari Weiss and her likes.”  Weeks later, he was targeted and killed in an Israeli airstrike in Gaza as the IDF escalated its attacks against Palestinian scholars and academics.

Refaat wrote extensively about a range of topics: teaching Shakespeare and the way Shylock could be appreciated by young Palestinian students; the horrors of living under repeated brutal assaults in Gaza.

According to an interview published in Global Rights International Magazine in June 2018 and reprinted in the Kurdish newspaper ANF NEWS on October 19, 2018, Alareer began to write in English in 2008 during Israel’s offensive on Gaza. He seems to have felt obliged, to use his words, “to write back in English to reach out to the world to educate people about Palestine and save them from the dominant Israeli multi-million-dollar campaigns of misinformation.”  Alareer repeatedly considered and promoted the use of English as a primary tool of expression not only for his creative works, but as an effective means to reach directly (not through translation) a worldwide audience. He stated in the interview:  

“… as much as I believe [in], and love, translation, I also believe that we need to train ourselves to express our concerns in the target language, here English…. Palestinians who are able to speak for themselves in other languages should do that directly.”  

Alareer also made other references, in this interview, to his poems, his experience writing poetry, and the hope that he would be able to publish some of his creative works, saying:  

“I am hoping I will invest more time and efforts into writing fiction and poetry. I have few unfinished texts that I am hoping to bring out to the world.”  

Unfortunately, Alareer had no chance in his lifetime to see any of his poems published in a collection. It is only after his death that a posthumous collection of his poems was published.

Just five weeks prior to his killing, he shared his poem titled "If I must die", and pinned it to his Twitter profile. “If I Must Die” stands out as only one of the early poems that Refaat Alareer chose to write in English (not in Arabic, his native language).

His poem, was widely circulated after his killing and was translated into more than 250 languages  and is read and recited all around the world. It’s his Legacy for those who never knew him. And to all those who knew Dr. Refaat Alareer, his Legacy is love.

Two years since his airstrike, Dr. Refaat’s words still echo in every street of Gaza. Israelis may have taken his life, along with that of many in his family. But they will never destroy his standing as a dignified, eloquent, beautiful voice of Palestinian resistance.

Share his poems.  https://poets.org/poem/and-we-live  Keep his memory alive. May his words outlive every attempt to silence them. His words stand witness to the love he held for his land and to the Israeli atrocities.

 

If I must die -  Refaat Alareer  

If I must die, 

you must live  

to tell my story

to sell my things

to buy a piece of cloth

and some strings, 

(make it white with a long tail)

so that a child, somewhere in Gaza

while looking heaven in the eye 

awaiting his dad who left in a blaze— 

and bid no one farewell

not even to his flesh

not even to himself— 

sees the kite, my kite you made, flying up above 

and thinks for a moment an angel is there  

bringing back love 

If I must die 

let it bring hope

let it be  a tale

From If I Must Die: Poetry and Prose by Refaat Alareer (OR Books, 2024), compiled by Yousef M. Aljamal. 

Copyright © 2024 by Refaat Alareer. 

 Brian Cox reads If I Must Die the last poem by Refaat Alareer,

Happy Krampusnacht

 

Krampusnacht  traditionally takes place on December 5th, the night before the feast of Saint Nicholas. in various European countries. During this night, people dress up as Krampus and roam the streets, participating in parades and festivities that celebrate the dual nature of the holiday season.

In many parts of the world, Christmas is synonymous with the joyous arrival of Santa Claus, who rewards well-behaved children with gifts. However, nestled in the folklore of Central European countries like Austria, Germany, Slovenia, and Hungary, there exists a contrasting character—Krampus—a menacing horned creature associated with the darker side of the holiday season. 

Krampus is believed to have emerged from pre-Christian Alpine traditions and pagan folklore. His appearance varies but commonly includes characteristics such as fur-covered bodies, horns, cloven hooves, and long, pointed tongues. Some scholars have pointed to the similarities between Krampus and ancient Pagan fertility gods like Pan, Cernunnos and Faunus. 

The name "Krampus" is derived from the Old High German word "Krampen," meaning claw, reflecting the creature's beastly appearance. His primary role is to punish naughty children, contrasting with St. Nicholas, who rewards the well-behaved with gifts.  

The name alone feels like it’s crawling out of some dark, forgotten cavern of history. And in a way, it is. The roots of Krampus, or Tuifl and Perchten, as the folkloric beasts are also known, twist back centuries to pre-Christian Europe — particularly the wild, snow-pummeled Alps of Austria, Germany, Italy and Switzerland.  

Back then, the winter solstice wasn’t just another tick on the calendar. No, to ancient mountain folk, it was when the line between the living and the dead got dangerously thin. The kind of time when long nights brought things far worse than bitter temps. 

So, what did they do? They fought back the only way they knew how.  These hardy souls engaged in rituals to ward off the evil. They lit massive bonfires, hoping to burn away whatever was lurking in the shadows. They wore grotesque masks — trying to look scarier than the creatures hunting them. And they made offerings to bribe the darkness itself, praying it would pass over their village and instead unleash havoc on those smug Joneses just beyond the yonder. 

The concept of Krampus remained relatively confined to Alpine regions for centuries, with communities passing down the tradition through oral storytelling and local celebrations. Fast forward hundreds of years, as Christianity swept across Europe, the Catholic Church folded many pagan traditions into its own playbook. Instead of erasing ancient customs, they adapted them. 

Krampus, once the savage, horned figure of pagan folklore, was stitched into the Christmas narrative, becoming the Christmas Devil — St. Nicholas’s dark counterpart. 

In  recent years, the globalization of culture and the internet have played pivotal roles in introducing Krampus to a broader audience. Social media, in particular, has been a catalyst for the spread of Krampus-related content, with enthusiasts sharing images, stories, and experiences, helping to elevate Krampus from a regional curiosity to a global phenomenon.  

The influence of Krampus on  popular culture can be traced back to the early 2000s when interest in the darker side of holiday traditions began to rise. Books, movies, and television shows began incorporating Krampus into their narratives, adding a macabre touch to the festive season. Particularly with the 2015 horror film, Krampus, starring Adam Scott and Toni Collette. 

Krampus also inspired a 2016 episode of Steve Pemberton and Reece Shearsmith’s series Inside No. 9, called The Devil of Christmas. The character has also featured in episodes of Scooby-Doo (2012) and American Dad! (2013).  In 2017, National Geographic published an article entitled How Krampus, the Christmas ‘Devil,’ Became Cool. This detailed how art director Monte Beauchamp introduced Krampus to modern audiences with his magazine, Blab, and two books of Krampus postcards in 2004 and 2010. National Geographic also reported that people in Austria have been selling Krampus souvenirs, such as figurines and chocolate.

This resurgence is partly attributed to the fascination with folklore, as well as the desire to embrace unique cultural traditions. The allure of Krampus lies in its ability to provide a rare peek into European's deep-rooted folklore and an  alternative to the  saccharine sweetness often associated Christmas.

According to myth, Krampus is part of a rogue gallery of supernatural entities, like vampires and werewolves, conquered by St. Nicholas and forced into his service. 

On Krampusnacht,  he sets them loose. While St. Nick sneaks into homes to dole out presents to the good kids, the Krampus storm in. And guess what? They are not there for the eggnog. These unruly brutes wind up delivering swift smacks to any naughty children. But that’s just the warm-up. The truly rotten of the bunch? They get tossed into a basket and hauled off to face a fate far worse than a lump of coal.

Over the centuries, Krampusnacht evolved from a rural tradition into a widespread event, particularly in Austria and other parts of Europe. The first written records of Krampus processions date back to the 19th century, and by the early 20th century, the parade had become an Austrian institution. 

It was suppressed for years, being forbidden at times by the Catholic Church,  due to its pagan roots  In the 1930s, the Krampus tradition was  also explicitly prohibited by the clerical fascist Dollfuss regime in Austria, which feared it might harm children's mental health. However despite attempts to suppress the festival , Krampusnacht experienced a revival in the latter half of the 20th century and has since regained its popularity.  

Today, towns and villages across alpine regions like the Dolomites, as well as other parts of Europe including Hungary and the Czech Republic, come alive with annual Krampus Runs on Krampus Night. It’s an evening where locals revel in the thrill of becoming the very monsters they once feared. And throngs of snot-nosed kids, once petrified by tales of being stuffed into Krampus’ sack, now line the streets wide-eyed — caught between awe and terror.

Krampus Night is marked by various customs and rituals that have been passed down through generations. The highlight of Krampusnacht is undoubtedly the Krampus parade, where participants don elaborate costumes and masks to transform into the fearsome Krampus. These parades are a sensory feast, featuring hundreds of Krampuses wielding sticks or chains, symbols of punishment for naughty children. The atmosphere is electric, with the sound of bells and the sight of flickering torches creating an eerie yet exhilarating experience. 

During these parades, Krampus frightens onlookers and misbehaving children by rattling chains and brandishing switches. It's believed that the fear instilled by Krampus serves as a warning to children to behave throughout the year. The  bell-ringing are believed to ward off evil spirits.  

Despite the ominous presence of Krampus, the evening often includes elements of celebration. Some regions have adapted the tradition to incorporate gift-giving and feasting, combining the darker aspects with the joyous spirit of the holiday season.  

In recent years, some towns have organized Krampuslauf contests where participants showcase their most intricate and terrifying costumes, fostering a sense of community and competition. The energy is electric, equal parts scary, theatrical, but unbelievably thrilling.

Incidentally  before he became the jolly figure in red,  Father Christmas was a spirit of midwinter feasting, a tall, green-robed wanderer who encouraged generosity, good cheer, and a full table for all. 

Alternatively on  the eve of St Nicholas’s feast day, an old French tradition tells of Père Noël travelling from house to house on a gentle donkey named Gui. Laden with baskets of sweets and toys, Gui brings good fortune too, for his name means “mistletoe,” the ancient charm of luck.

The Christmas holiday has always been a strange and uneasy balance between novelty and tradition. For some, Krampus represents a return to the days of “wild men”, to the deep ties between man and nature that were lost as monotheisitic religion came to dominate the continent. The goat man who terrorises children is seen as a figure by which to bridge that gap between nature and man. 

Krampus is Christmas in microcosm -  now  heavily commercialised and marketed towards particular demographics, on the altar of profit. He is the “bah humbug” of days gone by - and just like “bah humbug” you can be sure that Krampus too will be commodified and co-opted to the same extent.  Krampus is but one example of this. Look around you, everywhere, everything is being stripped of meaning so as to maximise profit.

Nevertheless Krampus  and Krampusnacht is a great example of how Pagan folklore can break-through Christian oppression and continue to thrive in our modern day world. 

And at  end of the day,  there’s room for everyone to enjoy Krampusnacht, it isn't just about scaring kids into being good it's about acknowledging the balance of forces. As much as we embrace light, warmth, and love during the holidays, there is also darkness.

Krampus is a reminder of that, and of the natural cycles that our ancestors honored. He brings a certain element of chaos to the otherwise orderly world of Christmas, making sure that the festival of light doesn’t forget the shadows. 

In a time when we're trying to manage the demands of modern life between family drama, work stress, and the over-saturation of holiday cheer—Krampusnacht offers a deliciously eerie counterpoint. It’s a time to embrace the strange, the mysterious, and the wild, before the calm of the final days of the year. And if you love the old stories then nothing seems able to keep the goat demon down. Merry happy Krampus

Musical Highlights 2025

Another difficult  year  for many , but despite  the daunting times we all face at the present, people are still resisting, standing up and demanding change and a better world, in huge numbers. 

And  though days are difficult  there will always be love and dance and song and, music that we can share between ourselves to keep strong and release beauty through the darkness. In unsteady times, music can be a balm and also a mirror.

Power to the music and to all the people that make it. Let's  continue  to  try  and support  and  appreciate  all  the musical venues where our different tribes  can  gather,

Am very lucky to have one not  far from me  in  Cardigan' Abertefii called the Cellar Ba, A truly magnificent  place, that caters for all manners of musical tastes.

From  folk , blues,  jazz , psychedelica, ska, reggae, punk to homegrown  hybrids of immense talent, among other magical delights a warm welcoming place  that's well worth a visit  if you  happen  to  be in the neighbourhood. 

As December's Full Moon  known as the Cold Moon arrives, rising in the month of the Winter Solstice, inviting us  to reflect, release, and reconnect as the year winds down. A time to take stock of what we've  learned and what we're  ready to let go of before stepping into a new year and a new season. 

Remember time is short. Never waste it. Tomorrow is never a given. Cherish every sunset. Here in no particular order,  are my musical highlights of 2025,  heddwch/peace ;-

1. Adrian Sherwood -  The Collapse of Everything

2. The Mekons - Horror

3. Gina Birch - Trouble 

4.  Cate Le Bon - Michelangelo Dying 

5. Gwenno - Utopia 

6. The New Eves - The New Eve Is Rising. 

7. Grief - tAngerinecAt 

8. Muddy Summers and the Dirty Field Whores -  One Foot in Front of the Other 

9. Kiniata – Kin’Gongolo Kiniata

10. Mogwai - The Bad Fire

11. Sendelica - Nirmata

12. Fire and Dust: A Woody Guthrie Story – Reg Meuross

13. Robert Plant  with Suzi Dyan - Saving Grace

14. Cynefin -Shimli

15. Louis O’Hara - A Peaceful Kind of Fun 

`16, A Happy Return -Hamewith 

17. Brìghde Chaimbeul -  Sunwise

18. Stereolab - Instant Holograms On Metal Film

Bandcamp  incidentally an artist-focussed platform continues to allow us to support our favorite musicians and labels that enrich our lives and is a good place to discover new music  and is  a good  alternative to  spotify when a growing number of artists  are removing their music from Spotify in protest of founder and CEO Daniel Ek’s military investments.

You can  also  support artists more effectively on Bandcamp by buying their music and merchandise directly, as the platform is designed to pay artists a much larger share of revenue compared to Spotify's streaming model. Bandcamp allows artists to set their own prices and receive a more significant portion of sales for both digital and physical goods, making it a more direct way to support creators financially. 

Oh and  to end this post, the team behind Together For Palestine, the sell-out September 2025 Wembley concert that raised more than £2 million for Gaza, has announced the release of their charity single called Lullaby. 

Released on 12 December, the day the UK's Official Christmas Number 1 race kicks off, supporters can pre-order the song now.  

Lullaby is a powerful new rendition of the traditional Palestinian folk song Yamma Mweel El Hawa (O song of longing, mother).

It will raise urgent, life-saving funds for the people of Gaza. All profits from the release will go to Choose Love's Together For Palestine Fund, supporting three Palestinian-led organisations: Taawon, Palestine Children's Relief Fund and Palestine Medical Relief Service.  

Lullaby sees a host of UK and Palestinian musicians: Amena, Brian Eno, Celeste, Dan Smith (Bastille), Kieran Brunt (Shards), Lana Lubany, Leigh-Anne, London Community Gospel Choir (LCGC), Mabel, Nadine Shah, Nai Barghouti, Neneh Cherry, Sura Abdo, TYSON, Yasmeen Ayyashi, and Ysee - join forces on record for the first time.  

Palestinian musician Nai Barghouti said: 

"This lullaby from our Palestinian musical heritage has been with me since early childhood. Today, it returns at a much-needed time as a reminder of what Palestinians will never lose: hope, defiance, beauty, and dignity." 

Brian Eno added: 

"After a year defined by unimaginable loss, grief and injustice, we want to end with an act of love for Palestine's children. Lullaby reflects their beauty, their longing and their hope. If we rally together and download it, we have a real shot at landing Christmas No. 1 - and turning that moment into vital life-saving support for Gaza's families."  

Mabel said: 

"The song holds a special place for many reasons, but mostly as it's the first time I've sung with both my mum Neneh and sister Tyson, and for it to be a traditional lullaby in tribute to the mothers and children of Gaza means the world. I hope you feel the strength in our voices."  

The 2025 Official Christmas Number 1 will be announced on Friday, December 19. 

Hear a clip from Lullaby,  Pre-order - its only £1.75: https://togetherforpalestine.org/m :

The single's official design by Gazan painter Malak Mattar, additional artwork by Cameron JL West.

Petition to stop Vinnie Jones' shooting lodge in National Park

The actor and former Premier League star Vinnie Jones recently seen cosplaying as a gamekeeper in the Netflix series “The Gentlemen“ and cosplaying a rugged country landowner in the reality show “Vinnie Jones in the Country” hopes to transform farm buildings at his West Sussex estate into accommodation for shooting events, 

if approved, this development would carve off a section of the South Downs National Park, a vital area of protected countryside in Southern England that features rolling chalk hills, ancient woodlands, river valleys, and dramatic coastal cliffs, and hand it over for the exclusive use of paying shooters. This is not rural regeneration. This is not community benefit. This is the commercialisation of a protected landscape for the sake of bloodsport.  

Officials at the local wildlife trust say the plans aren’t very wise – as the site is home to a load of protected barn owls. Under the Wildlife and Countryside Act 1981, it is illegal "to take [or] harm [their] nests while in use."  

An official said: “[We are] concerned that the proposed development would result in disturbance to many of these species, primarily the nesting Barn Owls, both during construction and the proposed year-round occupation by up to 14 clients, with daily visits by caterers, cleaners and other services."  Vinnie’s neighbours have also flown off the handle too. One said the plans “feel totally inappropriate for such a rural site" and would “impact the local environment.”  

Another justifiably said : “In the UK Barn Owls have experienced significant declines. There would be ongoing and long-term damaging impacts from increased disturbance caused by the buildings and by the yard and buildings being used and occupied, rather than deserted and empty. We consider that the mitigation measures proposed fall very short of protecting this Barn Owl population."

National Parks exist to protect nature, not enable its destruction.  Officially designated in 2010, the South Downs is the newest national park in the UK. The campaign for its creation began in the 1920s due to concerns over development and was driven by public interest groups and a growing movement to protect Britain’s countryside for the benefit of the entire nation.  It was created to conserve wildlife, preserve landscapes, and provide space for the public to enjoy nature. 

These priorities aren’t optional. They are legal duties under the National Parks and Access to the Countryside Act.  Turning farm buildings into luxury lodges to facilitate shooting parties directly contradicts the purposes the National Park was created for.  Which however you look at it is not a ‘sporting activity’ at all’…

Outside of acting, Jones, 60 has previously stated that his perfect day would be “to get up early, get the hide out, shoot pigeons all day, bagging 200, then go lamping all night and get half-a-dozen foxes.”  

Tory-supporting Jones was brought up by a gamekeeper father, who ran a shoot for 35 years. So perhaps it is no surprise that a lust for shooting and hunting was passed down to him. Jones has said that if he hadn’t become a successful footballer, he, too, would have become a gamekeeper – indeed, when he was 16 he spent a year in the role.  

Back in 2017 he told Shooting UK about his childhood in rural Hertfordshire:  “My sister and I would go beating [‘beating’ is when a group of people flush out birds such as pheasants towards guns, by making noise, or by beating sticks]. I shot my first pigeon there when I was five years old, sitting with my father in the pigeon hide among the decoys. I saved up 
my beating money and bought my gun — a Baikal over-and-under, non-ejector, double trigger. It cost me £169. It was delivered on the Saturday morning and we were going vermin shooting — my first two shots with 
it was a right-and-left at foxes.”  

The man who was taught to kill birds when he was five then grew up to teach children to inflict similar cruelty on animals. He told the shooting magazine:  “Last January I took a young lad of 14 out ferreting. I hadn’t been ferreting in years, but it was my passion when I was that age. This lad had been out once and had one rabbit. So we did it all properly. We put the nets down and I showed him how to do it — we didn’t even dig one hole. We had 
16 rabbits in a morning. When I was growing up we’d get 30 to 40 rabbits in a day, but those days are gone.” 

He went on to say:  “I love pigeon shooting — building the hide, putting the decoys out. It’s the same with rook and crow shooting.”  

This is the same man who, in The Gentlemen, is depicted as what The Telegraph describes as “a humble, spiritual, solitary gamekeeper”; a man who nurses an injured crow back to health after she flies into a window. It is, of course, unfathomable how both the show’s director Guy Ritchie and The Telegraph believe that such gamekeepers exist. 

After all, in real life they are responsible for the poisoning of birds of prey, as well as the slow death of mammals through snaring, the culling of deer, the rearing of ‘game’ birds for the gun, and the burning of moorland for grouse shooting.  

Over the years, Jones has made no secret of his love of killing foxes – again ironic, as his Gentlemen character lovingly shares a home with a fox. In 2002, the actor joined masses of pro-hunting protesters to demonstrate against Labour’s impending Hunting Act legislation, which (kind of) made fox hunting illegal.  

The actor previously bragged about his exploits killing foxes, saying:  “Lamping is probably my favourite. I’ve spent a lot of money on customising my Land Rover for lamping. If the farmer has a fox problem I love going out and dealing with it for him.” 

In 2017, Jones caused nationwide uproar after he apparently tweeted a photo of 100 murdered foxes. The caption that went with the photo said:  “a real night lamping foxes – anyone beat this???”  

Jones went on to deny the tweet, saying that his account had been hacked, and that he had nothing to do with their callous slaughter. 

Jones - a real hard man  known for shooting unarmed sentient beings flying for their lives! Desperate to be seen  as a country gent, but falls way short. In reality a total knobhead. 

National Parks Are for Wildlife and for Everyone — Not for Shooters and Shooting Lodges. Shooting specially reared birds which displace natural species isn't a sport, it's just an outlet for the bloodlust of a bunch of sick bastards who have too much money.  Please sign the  following petition. Stop the South Downs Shooting Lodge - Protect the Wild

https://protectthewild.substack.com/p/petition-to-stop-vinnie-jones-shooting

International Day of Solidarity with the Palestinian People 2025

 

November 29 marks the International Day of Solidarity with the Palestinian People. This year, it arrives at the darkest moment in Palestinian history as  from the occupied West Bank to Gaza, Palestinians continue to face a genocide, despite a so-called ceasefire, at the hands of the Israeli military. The UN Security Council  has  also just approved a resolution that paves the path towards an American occupation of Gaza.

For the international community, this day is a yearly reminder to mark the anniversary of the UN General Assembly mandates contained in resolutions 32/40 B of 2 December 1977, 34/65 D of 12 December 1979, and subsequent resolutions adopted under agenda item “Question of Palestine.”

On that day in 1947, the General Assembly adopted resolution 181 (II), which came to be known as the Partition Resolution.That resolution provided for the establishment in Palestine of a “Jewish State” and an “Arab State”. Of the two States to be created under this resolution, only one, Israel, has so far come into being. 

As early as December 1948, the UN General Assembly also called for refugee return, property restitution and compensation.and has also  said that the Nakba serves as a reminder that close to 6 million Palestinians remain refugees to this day, scattered throughout the region. 

The International Day of Solidarity is an opportunity for the international community to focus its attention on the fact that the question of Palestine remains unresolved and that the Palestinian people have yet to attain their inalienable rights as defined by the General Assembly, namely, the right to self-determination without external interference, the right to national independence and sovereignty, and the right to return to their homes and property, from which they have been displaced.  

Such  an  important day in the history of the Palestinian people and their long struggle for freedom and justice after more than a century of the enduring historic injustice rooted in the Balfour Declaration and the decades of systematic denial and oppression of the Palestinian people.

In response to the call of the United Nations, various activities are undertaken annually by Governments and civil society in observance of the International Day of Solidarity with the Palestinian People. These activities include the issuance of special messages of solidarity with the Palestinian people. Resolution 181 and to recall its efforts to grant the Palestinians their sovereignty and independence from Israeli occupation. 

The day reaffirms solidarity with the steadfast people of Palestine and helps keeping the Palestinian cause live and present in the international events and the global conscience, For the Palestinian people, however, this day is more likely a yearly reminder of one thing only: how the international community has failed and continues to fail them. 

Whether it’s the ongoing system of apartheid, the ethnic cleansing and other acts of genocide, or Israel’s impunity and ongoing support from its European and global allies, the crisis of international law and accountability is currently not illustrated any clearer and more tragically than in the shameful mistreatment of the Palestinian people. 

On this day of observance we specifically remember that over 69,000 Palestinians, mostly women and children, have been killed in the conflict in Gaza and the West Bank over the last two years, and that many thousands more have been injured and orphaned. This year’s observance takes place during a fragile ceasefire in Gaza.  

The humanitarian situation in Gaza remains catastrophic with hundreds of thousands facing extreme hunger and famine. The World Food Programme reported that the quantity of aid allowed into Gaza is severely limited and that only half the needed amount of food is coming in. An umbrella group of Palestinian agencies have said that overall aid volumes were between a quarter and a third of the expected amount. The UN estimates about 1 million people in Gaza, out of a total population of 2.1 million, are still living in makeshift sites after being forcibly displaced and are facing increasingly difficult conditions as winter approaches.  

Most of them have no home to return to, since they have been intentionally destroyed or damaged beyond repair. In addition to all universities, the majority of the schools and hospitals, as well as places of worship have been destroyed. Diseases and famine, due to severe deprivation of food and essential medication, are striking fear in the hearts of an exhausted population. All these collective punishment measures imposed on  the Palestinian people, is causing civilians to live with overwhelmed  pain, anguish and heartache. 

This dire humanitarian and socio-economic situation in Palestine in general, and refugee camps in particular, place additional burdens on international community to meet basic needs and fulfil their commitments to supporting Palestine refugees. 

The UN declared on 16 September 2025 Israel was committing a genocide in Gaza. It was not a war, it was extermination with Western weapons and Western complicity. Israel has reduced Gaza to a living hell, its murderous actions backed by material and diplomatic support from the most powerful governments in the world. 

In 2025, thousands of innocent people have lost their lives simply on the grounds of being Palestinian. 80 years ago, the same thing happened. Millions lost their lives simply for being Jewish. I want to see Netanyahu and those responsible for the genocide against the Palestinian people brought to the ICJ and other international courts.

The root cause of this situation is the occupation and illegal settlement of the occupied Palestinian territories by Israel and the continuous, daily crimes and the blockades of Gaza that have been committed against the Palestinian people for decades.

Although the circumstances of Palestinians have changed over the years, their core demands for liberation and return. and the need for resistance and solidarity to achieve this  have not. The tenacity of Palestinians in struggling for their most basic of rights, and the continued solidarity of people across the world in response, offer a ray of hope that neither alarming rightward drift of Israeli politics nor the bleak geopolitical landscape can diminish. 

The ongoing challenge for Palestinians, and those engaged in their struggle, this 29 November, is to translate this sentiment of hope into tangible structures capable of moving towards a different political reality. Today and everyday  lets re-affirm our solidarity with all Palestinians in historic Palestine and their right to self-determination' with Palestinian political prisoners (women, men and children) in Apartheid Israel's jails, and with the millions of refugees struggling to make their legally guaranteed right of Return a reality.

The massacre of Gazans, as well as their steadfast resistance to occupation, has generated a global movement in solidarity with Palestine, with millions around the world  organising to show they reject this mass murder and challenge the complicity of our governments and institutions in the Israeli war machine and the apartheid regime which powers it. Forcing governments to row back their unconditional support for Israel.

Over the past 25 months – and the preceding 75 years – Palestine has shown the world what global solidarity looks like: showing up for each other, naming the loss, protecting language and culture. 

In drawing attention to the struggle of the Palestinian people we cannot but remember the firm stand that the United Nations took against racism, against the evil of Apartheid and supported the liberation struggle of the people of South Africa. 

At the time his people were liberated, the celebrated leader of the liberation struggle for South Africa Nelson Mandela made a profound statement, which resonates around the world to this day.  He said: “For many years the United Nations stood firm against racism. Because of that a worldwide consensus was built against this unfair system. We know too well that our freedom is incomplete without the freedom of the Palestinians.” 

There can be no peace with Occupation. Today and every day, let us stand in solidarity with the aspirations of the Palestinian people to achieve their inalienable rights and support them to build a future of peace, justice, security and dignity. 

On the International Day of Solidarity with the Palestinian People, I thank all who have stood with the just cause of Palestine in the most difficult struggles to preserve their existence on the occupied Palestinian land. Throughout this year, Palestine has been present everywhere and in the hearts of those who believe in justice, human rights, and dignity. 

We have seen millions, from diverse languages, religions, and social and political backgrounds, carrying the Palestinian flag, not as a fleeting protest, but as a collective cry of conscience, an urgent and sincere call for justice, and a firm declaration that extermination, displacement, and starvation are not mere violations, but heinous crimes that threaten every human being on this earth. 

Solidarity with Palestine is not a choice, but an ethical and human duty embraced by every living conscience. Palestine remains the cause of the human conscience that defines the principles of freedom, justice, and dignity, reminding the world that rights cannot perish and that human dignity cannot be defeated.

Palestinians don’t ask for much only that the world sees the truth as it is: a people living under the rubble, children growing up in tents, and mothers waiting for a piece of news that could end this long night. They’re only asking for what all of us take for granted: the right to raise their families in peace and security and give a better opportunity to their next generation.

Today is a reminder that justice and peace are universal rights. No nation should live under occupation. No child should grow up in fear. No people should be denied their homeland.

Palestine is not a passing event, nor a tragedy that can be ignored. It is an ongoing pain, an unbroken resilience, and the stories of people searching for a fair life that resembles them.  On this day, raise your voices, every word may save a life, and every act of solidarity is a step toward long-awaited justice.  Palestine deserves to be heard, and today, your voice is its strength.

The plight of Palestine Refugees remains the longest unresolved refugee crisis in the world. Palestinian refugee camps—from Gaza to Ain al-Hilweh—remain under attack, alongside the continued aggression against Lebanon, Syria, and the region. These crimes are enabled by U.S. imperialism  and its allies. Even the latest UN Security Council resolution on Gaza seeks to impose a new form of guardianship that reproduces occupation under the guise of a “Peace Council.” 

What is now framed as reconstruction continues the same order under new language, where control is maintained through policy and military power while Palestinian life remains constrained.

Solidarity means acting collectively to bring peace and stability to the region. It  also means looking at two years of unimaginable violence and 77 years of ongoing injustice and saying: This is not inevitable. This is not complicated. This is not beyond our moral reach. It means insisting on the dignity of a people the world has tried to erase. 

As the occupying apartheid regime's genocide of Palestinians continues with full impunity accorded to it by the United States and its allies, we are reminded of the international community's legal and moral responsibility to support — not only in words but through effective action the legitimate resistance of the Palestinian people to end occupation and to secure their fundamental human right to self-determination. The occupation will end and Palestinian rights will prevail, no matter how long it takes. From the rivers to the sea, Free Palestine!

International Day for the Elimination of Violence Against Women

 

Violence against women is a human rights violation and a consequence of discrimination against women, in law and also in practice, as well as of persisting inequalities between men and women. This violence impacts on, and impedes, progress in many areas, including poverty eradication, combating HIV/AIDS, and peace and security. There is no excuse for violence against women  and prevention is possible and essential.

Women’s activists have marked 25 November as a day against violence since 1981. This date came from the brutal assassination in 1960, of the three Mirabal sisters, political activists in the Dominican Republic, on orders of Dominican ruler Rafael Trujillo (1930-1961).

On 20 December 1993 the General Assembly, by resolution 48/104, adopted the Declaration on the Elimination of Violence against Women.

In this context, in 1999 the United Nations General Assembly designated 25 November as the International Day for the Elimination of Violence against Women, and invited governments, international organizations and NGOs to organize on that day activities designed to raise public awareness of the problem.

The International Day for the Elimination of Violence against Women also launches the 16 Days of Activism against Gender Violence, which runs through to 10 December, Human Rights Day. A time to galvanise action to end violence against women and girls around the world.

According to the United Nations, violence against women means “any act of gender-based violence that results in, or is likely to result in, physical, sexual or psychological harm or suffering to women, including threats of such acts, coercion or arbitrary deprivation of liberty, whether occurring in public or in private life”.

The term “gender-based violence” is often used interchangeably with “violence against women,” reflecting the fact that a disproportionate number of gender-based crimes are committed against women. It is a global pandemic, deeply rooted in gender inequality, and is fundamentally a human rights violation. Gender-based violence has no social or economic boundaries. It is present in all countries, rich and poor, and affects all socio-economic groups.

Globally, 1 woman out of 3 has experienced some form of physical, psychological or sexual violence. In some countries, this dramatic figure increases, involving 7 women out of 10. Violence against women is one of the most spread human rights violations, and affects women of any age, ethnic group, culture, and social class. 

An estimated 133 million girls and women have experienced some form of female genital mutilation, whilst more than 700 million women alive today were married as children, 250 million of whom were married before the age of 15.603 million women live in countries where domestic violence is not yet considered a crime. Women  and girls make up 80% of the estimated 800,000 people trafficked across national borders annually, with 79% of  them trafficked for sexual exploitation.

Under the theme, we recognize that digital violence is real violence. Women and girls face harassment, threats, and abuse online. Today, as the world pauses to recognise the International Day for the Elimination of Violence Against Women  we  must confront the reality that violence is no longer only physical. It has moved into our phones, our screens, and our digital lives. This year’s theme, “End digital violence against all women and girls,” is a powerful reminder that technology must be part of the solution-not another barrier.

Technology has the power to connect, educate, and uplift,  but it can also be used to control, silence, and harm. Women and girls are being silenced through threats, humiliation, hacking, stalking, revenge porn, impersonation, and deepfake abuse. Just because it happens online, many people still dismiss it. Digital violence leaves real emotional wounds, real fear, and real long-term harm. 

It's also worth noting that political imprisonment is  also a key aspect of the institutional violence against Palestinian women enacted by Israeli occupation and colonization and enabled by U.S., Canadian and European support for Israel’s ongoing war crimes and crimes against humanity targeting the Palestinian people. 

Not only this, for years, women have been at the centre of abuse and gender-based violence. From battling societal norms to quashing stereotypes, women all over the world have been fighting for equality, peace and harmony. International Day for Elimination of Violence against Women is a day that emphasises the importance of creating an uplifting environment for women across the world. 

It’s essential that those impacted  know that their is help is available and they are not alone. Violence against women and girls is one of the most widespread violations of human rights. 25 November and the ensuing 16 Days of Activism against Gender Violence which follow are a chance to mobilize and call attention to the urgent need to end violence against women and girls. 

Around 840 million women have experienced physical or sexual abuse from an intimate partner or non-partner at least once in their lives - that’s roughly 1 in 3 women. 

On the International Day for the Elimination of Violence Against Women, and every day, the  message is the same: violence against women must be stopped and we  must .reaffirm our commitment to protecting women and girls from all kinds of violence. We must reaffirm that every woman and girl has the right to live free from fear, while recognising that  ending violence is everyone’s responsibility, and encourage everyone to stand with survivors and  commit to creating a safer community for all. Together, we can end violence  and support those in need.

Acknowledging too that  Digital violence is real violence and  that every woman deserves safety online and offline. This is not just a day of awareness. It’s a call to action. A call to raise our voices. A call to protect girls before harm reaches them. A call to build a digital world where women can speak, create, lead, and exist without fear.  

Digital spaces should widen opportunity, not weaponise harm. Yet across the world, and across our continents, women and girls face an alarming rise in online harassment, cyberstalking, doxxing, deepfake abuse, and coordinated smear campaigns that attempt to silence, shame, and intimidate them out of public life.  This is real violence. With real consequences. And there is no excuse.  

Digital violence restricts women’s political participation, undermines mental health, erodes dignity, and reinforces structural inequalities. It teaches girls to withdraw rather than speak. To shrink rather than lead. It punishes women simply for showing up. We must refuse this. We must challenge this. Calling out online abuse, not normalising it. Strengthening legal and institutional protections for women and girls.  

Building safer digital communities where voices are amplified, not attacked. Supporting survivors and centering their wellbeing. Demanding accountability from platforms, policymakers, and perpetrators.  Every woman deserves digital spaces that are safe, dignified, and free from violence. Every girl deserves to grow into a world where her voice is not a battlefield.  Let us unite, in our workplaces, our platforms, and our personal interactions, to end digital violence. The internet must be a place of freedom, expression, and possibility for all. 

This day  also  acts as a reminder that progress means nothing if safety and dignity aren’t universal.  Change begins with awareness, but it endures through accountability, in homes, workplaces, and institutions alike. Let the 16 days begin with courage, clarity, unity and courage. Respect isn’t an ideal; it’s the baseline of any civilized society.

Violence in any form is never acceptable, offline or online. No excuses. We must stand together to build both digital and physical spaces that are grounded in respect, privacy, and dignity. Together, we can create a world where safety is universal and compassion is the norm.

 For more information: https://un.org/en/observances/ending-violence-against-women-day

St George’s flag has become a racist symbol, say ethnic minority adults.

A YouGov poll  has  found 52% of ethnic minority adults say the St George’s flag is now a racist symbol. https://yougov.co.uk/society/articles/53457-england-flag-has-become-a-racist-symbol-say-ethnic-minority-adults The YouGov survey  also  found both white and ethnic minority adults view the surge in flags being put up on lampposts and bridges in towns in the UK as "anti migrant."   

Meanwhile 39 per cent of the wider British public agreed with the claim.  Around 42 per cent say the motivation of displaying St George's colours is "discriminatory," compared to 29 per cent who think it is for patriotic reasons.  

Both white and ethnic minority adults tend to think that people displaying the cross at home are doing so with an anti-migrant/minority intent.   

The surge in St George's flags and Union Jacks being hung on lamp posts, bridges and street signs, began in the summer as part of Operation Raise the Colours.  

Critics see darker forces undergirding the broader flag campaign. They view this groundswell as little more than an aggressive, provocative message to people with an immigrant background and nonwhite residents.  

The anti-racist campaign group Hope Not Hate reported that the founders of Operation Raise the Colours include “well-known far-right extremists” and allies of Tommy Robinson, real name Stephen Yaxley-Lennon, a convicted fraudster with a violent criminal record who has become a leading nationalist voice in Britain.

Indeed, Elon Musk himself has used his X audience of 223 million to voice support for Robinson, as well as other far-right figures in Britain and across Europe. These fears are widespread. When a St. George’s Cross was painted on the wall of St. John the Baptist church, in the town of Lincoln, the vicar, Rachel Heskins, saw it as a clear “attempt to intimidate” the diverse local community. 

 “The St. George’s Cross has become a symbol of nationalism, which has become confused with patriotism — the two are very different,” she told the BBC.  

All this comes as immigration is now the top issue for voters in England, having just overtaken the cost-of-living crisis throttling millions, polls show. Far  right Reform leader , Trump ally and friend Nigel Farage,  recently said he would carry out a mass deportation of 600,000 people if he wins the next election in 2029. 

The YouGov survey also found that 71 per cent of Green voters said they found the flags to be racist, compared to 58 per cent Labour and 53 per cent Lib Dems.  

Just eight per cent of Reform UK voters agreed, compared to 18 per cent for the Conservatives. It also revealed the British public are generally comfortable with neighbours flying the England flag, but 48 per cent of ethnic minorities felt uncomfortable.

I am not of an ethnic minority but  I personally also see the St George flag alongside the Union flag  as being  used as racist symbols. For years we were told we were unpatriotic or overreacting for pointing out the St George's flag had been co-opted and used as a symbol of hate. It  seems pretty  obvious  though  that the flag has been hijacked by fake patriots and racists to intimidate and  spread hatred. 

It would be nice if these people flying the flag realised St George was born in Roman Cappadocia  in  the 3rd century; in what is now  modern Turkey where his  father is usually traced back to also,  and it is believed his mother was a Palestinian from Lydda - now Lod, in Israel. 

St George  died in Lydda, and never once set foot in what was then called Britannia. He's also considered a Saint in Islamic communities, and is  also  the patron saint of amongst others Catalonia, Georgia, Lithuania, Palestine, Portugal, Germany, Greece, Moscow, Istanbul and Genoa, although not all have adopted his red and white banner.

St George's Day, on 23 April, marks the date of his execution in 303 for refusing to recant his Christianity. In the 1,700 years or so since his death, the saint has also become identified with other figures, some historical and some mythical. The  legend of him saving a maiden by killing a dragon probably originated in the Middle Ages. It  us  also said he was a Cappadocian Greek officer in the Byzantine Army and a Christian. Adopted by the Normans, who replaced the original patron saint of England, St Edmund, who was English. 

Although many details of his life remain unclear, Palestinians see him as having set a powerful example for helping the needy and bravely standing up for one's beliefs.  It is this reputation that has also made him popular around the world.

Sadly the St George's Cross  being flown now  across England is basically inseparable from its status as a piece of racist iconography and have been tainted by association with the far-right and fascists. Nobody seems surprised any more to see some bull-headed idiot draped in the flag and performing a Nazi salute. 

If the flags had gone up on the  King's birthday or actually  on  St George's day I'd say different  but the current flag shagging display says nothing other than "migrants are not welcome here"