Mick Hartley

Jonathan Sacerdoti at the Spectator tackles the obvious point, happily ignored by all mainstream comentators, that celebrations in Gaza after the ceasefire agreement don't quite match the story of a suffering people welcoming peace at last. Why Hamas keeps on celebrating:

As plans for a ceasefire were announced on Wednesday night, videos of Gazans celebrating with glee made their way onto international news broadcasts. The celebrations were distinctive in style, and looked nothing like those of a people experiencing the end of a genocide. Many an anchor and analyst overlooked the detail, but we would all do well to pay attention to what the revellers were actually showing and telling us.

This is not the first time Gaza’s civilians have seemed quick to celebrate. No sooner had terrorists massacred and abducted Israelis on 7 October, than hordes of Palestinians lined the streets of Gaza cheering with jubilation as lifeless bodies and desperate abductees were paraded before them to be spat on and beaten. Now, even as the details of the ceasefire agreement are being fine tuned and battle continues in the Strip, Gazans celebrated their ‘victory’ regardless. Hamas terrorists were suddenly visible once more, their faces covered and green headbands worn proudly, their guns held aloft as they mingled with the crowds of civilians.

Hamas’s premature ceasefire celebrations in Gaza reveal a striking paradox: the imagery of jubilant crowds chanting slogans, firing guns into the air, and singing songs of triumph appears entirely at odds with the devastation and suffering that preceded these scenes. More than a moment of collective relief or hope, these celebrations were defined by their focus on glorifying violence, particularly against Jews, and venerating figures like Mohammed Deif, the mastermind behind Hamas’s terror campaigns. The tone of the celebrations, which dwelled not on peace or rebuilding but on past and future acts of violence, sheds light on the deeper ideological underpinnings that drive Hamas and its supporters.

The chants of ‘Khaybar, Khaybar, ya Yahud!’ – a reference to the seventh-century Muslim destruction of the Jews who had moved to Khaybar after Mohammed banished them from Madina – are not simply historical allusions but a rallying cry rooted in Islamic ideology. This reference signals a desire to emulate the early conquests of Islam, positioning the destruction of Jews and the reclaiming of land as both a religious imperative and a political objective. For Hamas, this ideological framework transforms the conflict with Israel into far more than a territorial dispute; it becomes an existential struggle, sanctified by religious history and doctrine….

This ideology is not confined to Hamas but is embedded in broader currents of Islamic thought across parts of the Arab and Muslim world. At its core, it reflects an interpretation of jihad as an unending struggle against perceived enemies of Islam, particularly Jews. The rhetoric of resistance, martyrdom, and conquest shapes not only the political strategies of Hamas but also the cultural psyche of its supporters. For decades, this worldview has been reinforced through education systems, media narratives, and religious discourse that valorise violence as a legitimate and even noble response to perceived grievances….

The international community often misunderstands or overlooks this aspect of Hamas’s ideology, focusing instead on the material and humanitarian dimensions of the conflict. While these are undeniably important, they cannot fully explain the group’s behaviour or motivations. The focus on killing Jews as an act of religious and ideological fulfilment is not a byproduct of desperation or poverty; it is a central tenet of Hamas’s mission. This ideology fuels their willingness to sacrifice the wellbeing of Gaza’s population in pursuit of their goals, framing suffering as a necessary and even desirable cost in the struggle against Israel.

These dynamics are reinforced by Hamas’s control over Gaza’s media and public discourse. The organisation carefully curates the narrative, portraying each attack on Israel as a step toward liberation and framing every loss of Palestinian life as a heroic sacrifice. This propaganda machine ensures that the population remains ideologically aligned with Hamas’s goals, even as they bear the brunt of the suffering caused by its actions. The post-conflict celebrations are not spontaneous expressions of relief or victory but orchestrated displays of loyalty to an ideology that prioritises resistance above all else.

The international community’s reluctance to confront the ideological roots of Hamas allows this dynamic to persist. By framing the conflict solely in terms of territory or humanitarian crises, many overlook the extent to which Hamas is driven by a worldview that glorifies violence and martyrdom. This ideological foundation ensures that no ceasefire, negotiation, or reconstruction effort can fully address the conflict as long as Hamas remains committed to its ultimate goal: the destruction of Israel and the eradication of Jews from the region.

In these celebrations, Hamas has revealed its true priorities. It is not marking the survival of Gaza’s population, the rebuilding of its society, or the potential for peace. Instead, it is celebrating death – the deaths of Jews, the deaths of its own fighters, and the deaths yet to come. This stark reality underscores the challenge of achieving lasting peace in a conflict where one side views violence not as a regrettable necessity but as a cause for celebration.

Meanwhile students across the West see Hamas as heroic fighters against settler colonialism, and – joining hands with the jihadists – happily swallow all the antisemitism that comes with the Hamas package. We have a new generation, presuming themselves to be progressive and on the left, with an alarming resemblance to the old fascist and Nazi groups we thought were confined to the history books.