Karmi was born in
Jerusalem to a Muslim family. Her father,
Hasan Sa'id Karmi was Palestinian while her mother was
Syrian;[1] she was the youngest child with an older brother and sister.[2] In her 2002 autobiography, In Search of Fatima: A Palestinian Story, she describes growing up in the Jerusalem neighbourhood of
Katamon, with its mixture of
Palestinian Christians and
Muslims. Among the family friends and neighbors was poet
Khalil al-Sakakini and his family. Her family fled Jerusalem for
Damascus, Syria, in April 1948; she said their villa was taken by Israel.[3] The family eventually settled in
Golders Green, in London, where her father worked for the
BBC Arabic Service as a translator and broadcaster.[1]
Karmi studied medicine at the
University of Bristol, graduating in 1964. Initially, she practised as a physician, specialising in the health and social conditions of ethnic minorities, migrants and asylum seekers.[4]
Academic career, activism and writings
Karmi was formerly married to someone she described in 2002 as a "quintessentially English boy" from a farming family near
Bath.[5] The
Six-Day War (Arab–Israeli war of 1967) led to the end of her marriage, as her husband and their friends were all on the side of Israel. She became a supporter of the
Palestine Liberation Organization[5] and says she gained a "burning sense of injustice" around the events of her childhood, as she told
Donald Macintyre of The Independent in 2005.[3] Since 1972, she has been politically active for the Palestinian cause and gained a doctorate in the
history of Arabic medicine from the
University of London.[6]
In her memoir, Return, Karmi describes a visit to her former home in Jerusalem following an invitation from
Steven Erlanger, then the Jerusalem bureau chief of The New York Times, who realised his apartment was built onto the Karmi family's house described in her book In Search of Fatima. The experience was painful for her and she wrote in Return: "All I could think of were the many alien people who had lived in these rooms after us, and how each one erased more and more of our presence there."[8]
"There is actually nothing — repeat, nothing — positive about the existence of Israel, as far as the Arabs are concerned. You know, sometimes there are events, historical events, that happen against people's will. But, in time, they can find some positive aspect to something they didn't want to happen in the first place. This is not the case with Israel. On the contrary, as time has gone on, the existence of Israel has only increased the problems for the Arab region. It has increased the danger in the Arab world and is a threat not only to the security of the region, but the security of the whole world."
She also stated that:
"Israel, from its inception in 1948, has been given the most wonderful opportunity to behave itself, and it clearly has not done so. It's flouted every single law, it's behaved outrageously, it's made a travesty of international and humanitarian law. On what basis should this state continue to be a member of the United Nations?"[9]
At the Palestinian Return Conference held at
SOAS in January 2011, Karmi referred to the creation of Israel as involving the dispossession and theft of a whole country: "The only way to reverse that is on the basis of rights and justice; that is the
right of return of the refugees and the dispossessed and the exiles back to their homeland." She was then quoted as stating:
"If that were to happen we know very well that that would be the end of a Jewish state in our region".[10]
At a protest as part of the Global March to Jerusalem held in front of the
Israeli Embassy in London on March 30, 2012, Karmi stated "Israel is finished". She further stated: "Today, we are here together because we know, we understand what Israel is doing to Jerusalem" and that Jerusalem "does not belong to Jewish Israelis or to Jews. We respect all religions but we do not allow one group to take over this wonderful city." According to Karmi, Israel does not deserve to continue as a state and that "We have no alternative but to act. The only way we can stop Israel is to act against it, against its interests, against its
apartheid and policies."[11][12]
In 2012, Karmi was criticized by Shai Afsai[who?] as an example of authors who treat the Zionist story "
The bride is beautiful, but she is married to another man" as historical fact, which Karmi was said to have done in her book Married to Another Man and in other writings, although the story lacks a primary source. Other examples of authors given included
Avi Shlaim and
Anthony Pagden.[13][14]
In 2017, The Jewish Chronicle reported Karmi had said the word "untermensch", originally used as a description of Jews by the
Nazis, could be legitimately used as a description of the relationship of Israel to the Palestinians at a conference held in Cork in the Republic of Ireland. Referring to an objection made against the use of the word, she said "about the use of the word 'untermesch'. Untermensch's equivalent in English is sub-human. And sub-human is how people in Gaza feel they are being treated by the Israeli army." According to her, the Jewish population in Palestine were "groups of foreign immigrants trying to behave as though they were indigenous" and "It is a foreign community who just turned up." The creation of Israel was a "a stitch up from beginning to end" by the
United Nations.[15]
Selected bibliography
Books
Al-Hassan, Ahmad Y.; Karmi, Ghada; Namnum, Nizar, eds. (1978). Proceedings of the First International Symposium for the History of Arabic Science 5–12 April 1976. Volume II. Papers in European Languages. Aleppo: University of Aleppo, Institute for the History of Arabic Science.
Karmi, Ghada (1995). Multicultural Health Care: Current Practice and Future Policy in Medical Education. London: British Medical Association.
ISBN0-7279-0940-1.
Karmi, Ghada, ed. (1996). Jerusalem Today: What Future for the Peace Process?. Ithaca Press.
ISBN0-86372-226-1. (with a contribution by
Edward Said)