Arabic

The Rosetta Stone: Unlocking the Secrets of Ancient Egypt

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Discover how a 2000-year-old granite slab in the Egyptian desert opened the world of ancient Egypt to us –and learn how to read a bit of the stélé yourself.

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A Testament in Stone

In 1799, a French soldier digging fortifications near the Egyptian town of Rashid (known by the French as Rosetta) pulled a dark granite stélé from the rubble. Although many stélé had been found, this one was different because it was a bilingual, Egyptian-Greek inscription written in three scripts: Hieroglyphics, Demotic Egyptian, and Greek. 

The Rosetta Stone

Consequently, it proved to be the key to three thousand years of untranslated Egyptian civilization, unlocking the meaning of the Egyptian hieroglyphs. From texts like the Egyptian Book of the Dead to numerous temple inscriptions, the Rosetta Stone was the key to understanding all of them. In addition, the archaeological work that resulted from this text still continues to form the basis of modern Egyptology, with far-reaching ramifications in the fields of history and linguistics.  

It should be noted that for all its fame, the text of the Rosetta Stone was just a government memo: Carved in 196 BCE during the reign of Ptolemy V, it records a priestly decree granting tax exemptions and honors to the king. That is, it’s the ancient world’s equivalent of an official press release. However, what made it a crucial find was that the same text was written in three different scripts, providing a means of decoding the then-lost meaning of Egyptian hieroglyphs. 

Hieroglyphs were the royal, priestly script found in temple walls and royal inscriptions. Note that the terms “hieroglyphs” and “hieroglyphics” are used interchangeably, but generally, hieroglyphics refer to the writing system at large, whereas hieroglyphs refer to the actual symbols used. 

Demotic was the cursive Egyptian script used in everyday handwritten documents, from marketplace transactions to legal documents. Its predecessor was Hieratic, famously used in the Egyptian Book of the Dead

Lastly, the transcription in Ancient Greek reflected the political power ruling Egypt at the time, the Ptolemaic dynasty.

Here’s a summary tracing the stélé’s origins in Memphis to its current housing in the British Museum:

Timeline of the Stélé

196 BCE The stone is carved at Memphis, Egypt, during the reign of Ptolemy V Epiphanes. It is a copy of a decree issued by Egyptian priests who supported the Ptolemaic dynasty. There have been three other nearly identical stelae found since the initial discovery in 1799.
1799 The stone was rediscovered at Rashid (Rosetta), when French soldiers under Napoleon's Egyptian campaign excavated the stone from ancient fort walls near the Nile Delta. Officer Pierre-François Bouchard recognizes its significance.
1801 The British seize the stone after defeating Napoleon's forces. Under the Treaty of Alexandria, it is transferred to London, where it has remained in the British Museum ever since.
1822 Jean-François Champollion cracks the code, working from the Greek text as a guide, and building on earlier work by Thomas Young. The French scholar fully deciphers Egyptian hieroglyphics through the Coptic he learned from the priest Youhanna Chiftichi.

Insight Born of Dedication

"Je me livre entièrement au copte. Je veux savoir l’égyptien comme mon français…"


Jean-François Champollion, the father of modern Egyptology, said in one of his letters: “I devote myself entirely to Coptic. I want to know Egyptian like my French…” The key insight Champollion had was understanding that hieroglyphics were not purely symbolic, as scholars had previously assumed. Employing his knowledge of both Greek and Coptic (the last stage of the Egyptian language), and using the Rosetta Stone as a guide, he was able to understand the hieroglyphic inscriptions.

To illustrate, let’s go through a simplified version of this process, starting with the Greek name of the monarch responsible for the stélé: 

Reading left-to-right, this reads as PTOLEMAIOS, similar to English. Then, in the Demotic part of the stele, this word below corresponds to the above Greek text. The first thing you note is that the left-most and right-most characters seem to bracket the text in between, like cartouches encircle names in hieroglyphs.

Note that in Demotic Egyptian, like in Arabic, not all vowels are written, and words are also written right-to-left. The spelling of Ptolemy can vary in Demotic, so let’s assume it’s ptlwmys. Mapping this to the text would look like: 

So this would be Ptolemy/Ptolemaios in Demotic, with the special brackets that indicate a name. Further, note that Demotic L looks like a modified version of the R character: This is because Egyptian hieroglyphs initially had no separate letter for L. Later on, they used a reclining lion l  (as seen below) to indicate the first letter of Greek ΛΕΩΝ (león). 

Through this method of assigning phonetics to characters, scholars now know that these sounds map onto hieroglyphs in this way:

Another thing to note is that hieroglyphs can be written left-to-right or right-to-left, and you can tell where to begin by following the heads of the animals depicted! In this case, the lion for L faces right, so we read right-to-left.

Connecting Past and Present

Thus, the Rosetta Stone revealed the world behind Egyptian hieroglyphs, and showed the connections between civilizations both remembered and forgotten. For instance, the Demotic Egyptian language on the stone was the direct ancestor of Coptic, a language still used liturgically by the Copts of Egypt. Because Coptic preserved the sounds of ancient Egyptian, Champollion figured out how the old hieroglyphs actually sounded by cross-referencing his work with Coptic.

A Coptic manuscript from Wadi Natrun.

And this work would not have been possible without one of the unsung heroes of this story: The priest Yuhanna Chiftichi, whose Coptic lessons made Champollion’s work possible.

With NaTakallam, you can learn Egyptian Arabic from our native language partners, and likewise open the doors into this fascinating civilization for yourself. Every session is also an act of solidarity, as many of our language partners are displaced, and by booking sessions with NaTakallam, you are supporting their livelihood.

Whether you want to trace the living echo of the ancient world through Egyptian Arabic, other Arabic dialects, French, Spanish, and more, there is a tutor waiting to help you uncover the world behind their language.

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Learn from a wide selection of languages to open up to new worlds, cultures, and histories to explore—all while making a tangible impact.

Daniel Diaz

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A Timeline of its Discovery and Decipherment

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Love Through the Lens of Arab Culture

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Arabic Language Partner, Varty, uses the beauty of Arabic poetry to unpack the ideas central to Love in the Arab world.

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Have you ever heard of a "loving ear" or a "dove wearing a ring"?

In the tradition of the Arabian Nights of One Thousand and One Nights, we have a short story for you on the occasion of Valentine’s Day – celebrated around the world.

As Valentine soon will knock at our doors, (valentine 3al-ebwab فالنتاين عالأبواب) I would like to tackle the Love concept in the Arab world, through Arabic poems and culture. 

Unfortunately it is a common misconception that Love in the Arab world is prohibited. That Arabs are not allowed to talk about love, show love, have lovers. 

We often hear the phrase, “Love doesn’t have a language” because feelings are a part of human being. But I know well… even pets and animals have feelings. Therefore it is a common thing that people also feel and show love. But how we show love may vary from one culture to another and from one person to another.

The Age of Ignorance: a Misnomer

Souq 'ukaz / Okaz was known for its annual fair and poetry contest in pre-Islamic times.

In the tribal era before Islam, as some call it “ 3aSr al Jahiliyah” (Age of Ignorance) but it was never ignorance that characterized this age. Indeed, trade and civilization was advanced in some Arab countries, in addition to poetry. Examples of “ al mou3alaqat” (publications or “hang-ups”) of the best poetry pieces in “Souq ‘ukaz” (the market) were common; here even some female poets were mentioned.

Some of these poems were about the love of the tribe, wars, victories, and very concept of love itself. You may have even heard of Imru’ al Qays – given the title “the King of Poets”.

Lovers, Flirtation & Poetic Influence

Later during the Umayyad era, Umar Ibn Abi Rabia rose to prominence, known for his “Ghazal”(flirtation) poetry.

One of his famous lines is:

قتلننا ثم لم يحيينَ قتلانا

qatalnana thoumma lam youHyina Qatlana

إن العيون التي في طرفها حورٌ

Inn al 3iyoun alti fi tarfiha Hawaraon

"The eyes that are wide and dark killed us, then they didn't revive us."

Other poet names were more obvious in their connection as lovers, such as “Jamil Buthayna” (Jamil, the poet and Buthayna: his lover’s name). Or, “Majnun Layla” (Majnun: Crazy because he was madly in love with Layla). Some of those love poets’ destinies can compete Shakespeare’s Romeo & Juliet in their misery, tragedy and unending quest for love.

Jamil's forced separation from Buthaynah, and his famous refusal to love anyone else, were the template for the fictional career of Majnun Layla and countless tales of lovers that came after.

In the Abbasid era too, although it was considered to be the most strict era of the Arabic Islamic time, we can observe the themes of love as a constant in the poetry of the times – such as Bashar Ibn Burd, great work (and perhaps one of the most romantic poems of all time:

Oh people, my ear has fallen in love with someone.

Sometimes the ear falls in love earlier than the eyes.

Ya Qomou ouzouni li-ba3d el Hayyi asheqaton.

Wal ouzounou ta3shaq qabla al3eini aHyanan.

We can understand this love better when we know that the poet had some vision problems. This is why he said that he fell in love with the charming voice of the lady, before even his eyes fell on her.

Love in action: from definition, to feminism, homeland to politics

Around this time and in far Andalus, Ibn Hazm wrote the famous love and relations Arabic book “Tawq al Hamamah fil al-oulfi wa al-oullaf (The Ring of Dove) around 1022-1028 CE. In this book, you can find 8 main chapters that the author calls “babs” (doors) starting by the definition of love, passing through the stages of love, the methods of expressing love and concluding by reflection and philosophical insights on love

On the other hand, the modern era has produced poets, but perhaps the most famous was Nizar Qabbani, the Syrian poet who had poems about politics, feminism, homeland and love. The simple style he uses attracted many musicians to add melodies to the poems and sing them too.

You love
Oh you with fathomeless eyes,
Is extreme,
Mystic,
Holy.
You love, like birth and death,
Is impossible to repeat.

حُبّكِ …يا عميقة العينين
تطرفٌ
تصوفٌ
عبادة.
حُبُّكِ، مثل الموتِ و الولادة
صعبُ بأن يُعادَ مرتين…

Another poet worth looking into the the literary quest toward love is Adonis, and his work, “ If Only the Sea Could Sleep”.

Once I sang: every rose
As it tires, is her name
As it journeys, is her name
Did the road end, has her name changed?

The list goes on of poets who wrote about love – with many put to music and song – including Mahmoud Darwish, Badr Shaker al Sayyab, Fadua Tuqan, and others.

With poetic icons like these embedded into the Arabic literary tradition, it’s no wonder you can find many words for “Love” and its levels in the Arabic language.

Beyond love in its “Hallmark card” sense, in Arabic, we have many words for the word friend. From a relation that can start as a usual friend to evolve to the relationship where this friend can become a lover. Here are the words used for different types of friends:

The Arab world hasn’t historically celebrated St. Valentine, as obvious from its name, but in the last century as the world becomes more interconnected many celebrate it.

Our world may not have this patron saint, Romeo and Julliet, or Shelley, but we have those who put our vision of love to lyric: Qays and Lubna, Majnoun Layla, Antarah and Abla, and many others.

Wishing you a wonderful moment filled of love – in whatever language and form most speaks to you. 

إلى أن يلتقي القدر بنا

(until fate brings us together),

Varty

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Varty

Varty is an Armenian Syrian from Aleppo – and her name means "Rose" in both languages! She has an extensive background in teaching Arabic in Syria and holds a Bachelor’s degree in English Literature. Varty has also worked as a translator and interpreter for over fourteen years.

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AI Needs Arabic: The Truth About Language Justice

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Arabic has shaped the world in ways we rarely acknowledge today. Centuries before the digital age, Arabic was a global language of science, philosophy, and innovation. It carries knowledge across continents and cultures. From algebra to astronomy, much of modern thought was preserved and propelled forward thanks to Arabic-speaking scholars.

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A Global Language Left Behind by AI

Today, Arabic is still one of the most widely spoken languages in the world. Over 400 million speakers span across more than 25 countries. It’s one of the six official languages of the United Nations. Yet, an increasingly AI-first world continues to digitally sideline and undermine it; it is glaringly underrepresented in the datasets that train most modern AI systems. 

At NaTakallam, we believe that Arabic is not only a heritage language — it’s a living, evolving system, spoken and shaped every day by millions. Its contributions to our daily lives surpass what most imagine, and its legacy and influence must be protected not just by preservation efforts, but through a firm commitment to language justice — the right of all people to communicate, access services, and participate in public life in their preferred language.

What is Language Justice?

Language justice is about power: who is heard, who is understood, and who gets to shape the narrative. In a world increasingly mediated by technology, the absence of linguistic representation becomes another form of exclusion.  Especially for communities already pushed to the margins.

For displaced people, power imbalances exacerbated by language barriers are even more critical to address. From healthcare to education to legal systems, these barriers can mean misinformation, disempowerment, and invisibility. That’s why language justice is foundational to human rights — and to building inclusive technologies.

NaTakallam puts this into practice by offering interpretation and translation services that are trauma-informed, culturally fluent, and community-powered. Whether through dialect-specific support or mental health-sensitive interpretation, our Language Partners do what machines can’t. They listen, they contextualize, and they connect.

Explore our interpretation and translation services here.

Where AI Falls Short

Modern AI systems like Common Crawl or GPT’s corpora are heavily skewed toward English and other dominant languages. Despite the global reach of Arabic. As a result, AI struggles with Arabic — especially when it comes to dialects, context, and nuance. 

According to NaTakallam translators, literal meaning translations often lose the real meaning of sentences :

" One example I've encountered, where AI fell short, was the translation of the verb to navigate in the context of "navigating an issue". In this case, the machine translation suggested was الإبحار في المسألة (literally to sail in this issue), while the accurate translation in Arabic would be التعامل مع هذه المسألة. This is one of many examples that prove that machine translation is rarely a reliable tool in Arabic translation when it is not reviewed by a professional human translator."

The consequences aren't just technical. They're deeply human.

Why AI Misunderstanding Arabic Matters

Poor machine translation. Misinterpreted sentiment. Exclusion from digital platforms and services. For displaced people and marginalized communities, this kind of digital invisibility mirrors and magnifies real-world inequities.
 

Consider another real-world example: a restaurant attempted to transliterate “milkshake” into Arabic as “مِلك شَك”. However, machine translation misread it as “مَلِك شَك” (malik shek), translating back to English as “King Doubt”—a humorous yet telling illustration of AI’s challenges with Arabic transliteration and context .

Further weight is added to this problem due to the complexity of Arab dialects. When we talk about Arabic, we’re talking about a vibrant spectrum of dialects and expressions—Syrian, Iraqi, Egyptian, Palestinian, Lebanese, Sudanese, and many more. Each deeply rooted in specific histories and geographies. Developers rarely train AI on these dialects.

A study evaluating ChatGPT’s performance in Tunisian and Jordanian dialects showed major gaps in understanding, especially on health-related prompts. That kind of inaccuracy isn’t just inconvenient — it’s dangerous.

Last month, one of our Language Partners, Yara Hasan, took to the stage at the Dubai Future Forum to discuss exactly that:

"When using AI to translate, often memories, identity, and history are erased, especially when using Arabic idioms which can be lost. AI should be learning from Arabic, not the other way around. We have to make the system representative of this culture."

NaTakallam’s Model: Language Justice in Action

At NaTakallam, we see every day how systems that fail to reflect lived experience fail to serve real people. Refugees who have already endured loss and trauma often encounter platforms that don’t understand their words — literally.

That’s why we root our work in human-led, refugee-powered solutions. We don’t just offer services — we offer linguistic equity. From Palestinian proverbs to Iraqi idioms, our Language Partners preserve culture while helping people communicate across borders, systems, and trauma.

In this way, language becomes both a livelihood and a lifeline.

Arabic and the AI We Need

There are reasons to be hopeful.

Initiatives like the Abu Dhabi-based CAMeL Lab for Arabic NLP are proving that community-based, linguistically diverse AI can work — and achieve powerful results.

A recent development worth watching is Yalla AI, which Saudi tech company Yalla Plus launched as an Arabic-first platform. Developers in Saudi Arabia fully built, developed and trained it to reflect the linguistic and cultural realities of Arabic-speaking markets. Most global models flatten Arabic into a single formal register. Contrastingly, Yalla AI aims to support both Modern Standard Arabic and regional dialects.

What’s especially notable is its integration into real-world business tools — like point-of-sale systems in retail and F&B — this makes AI accessible even for non-technical users. Early days, yes, but it signals a growing push from the region to define its own digital future, rather than just adapting to someone else’s.

So What’s Next?

If we want AI — and our digital ecosystems — to serve the world equitably, we must:

  • Invest in multilingual corpora
  • Fund refugee- and community-led tech
  • Treat language preservation as innovation, not nostalgia
  • Center language justice in design and policy

At NaTakallam, we’re proud to be part of this broader shift. Our work sits at the intersection of technology, language, and lived experience. We offer not just services, but insight — real-world data, dialect-specific use cases, and ethical frameworks centered on dignity and inclusion.

This is what Thaura AI is already trying to achieve. This ethical alternative to ChatGPT was built by two Syrian engineers who experienced displacement and witnessed first hand how big techs profit from these models. Thaura AI’s ethical approach relies on data privacy, environmental sustainability – by using 94% less energy than ChatGPT – and amplifying marginalized communities.

At NaTakallam, we’re proud to be part of this broader shift. Our work sits at the intersection of technology, language, and lived experience. We offer not just services, but insight — real-world data, dialect-specific use cases, and ethical frameworks centered on dignity and inclusion.

Want to Support Language Justice in Action?

Language justice doesn’t happen by accident — it’s built through deliberate choices. Whether you’re designing technology, shaping policy, teaching, or learning, your decisions matter. Partnering with NaTakallam is one way to turn values into impact by advocating for AI systems that reflect the world’s true linguistic diversity — not just a fraction of it.

Arabic has always been a language of futures: of possibility, invention, and exchange. In an AI-driven world, ensuring it thrives isn’t optional. It’s a responsibility that will define whose voices shape the future.

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Support linguistic diversity, empower communities, and help languages like Arabic thrive in an AI-driven world.

Zeina Abou Taha 

Zeina Abou Taha is an intern at NaTakallam, currently transitioning from a career in IT consulting into journalism. With an academic background in Entrepreneurship & Innovation and a passion about exploring the world, Zeina spends her free time traveling, connecting with people from diverse cultures, and writing for her personal blog.

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Before the Bombs: Real Stories of Life in Gaza

Late March in Khan Younis, Gaza, smells like citrus.
You’d only notice it if you were out walking, preferably at night, when the air is cool and the gardens are in bloom. When it rains – just lightly – the blossoms release their oils and the scent intensifies. 

“Gaza was always incredibly green; its inhabitants connected to nature,” recalls Dalia, a NaTakallam language partner from Khan Younes who once walked those citrus-lined streets, whose weekends were spent in crowded restaurants, whose Friday mornings began with fresh hummus and ended barefoot by the sea.

Shahd, another woman from Gaza now displaced by war, echoes this connection. For her, the sounds and scents of Gaza live just as vividly in memory: the call of the bouza (ice-cream) trucks, the chaotic laughter of the marketplace, and the salty scent of the Mediterranean Sea, especially down at the port. “Even the drama of the streets,” she says, “the fighting drivers – I miss it all.”

Both women are now far from home – Dalia in Cairo, Shahd having briefly found refuge in Egypt before continuing her journey to the States. They were forced to flee to a new home, but like many Gazans, their hearts live elsewhere.

Croissants, Smoothies and Knafeh

In the heart of Gaza City stood MAZZAG, famous for its croissants – “the best in Gaza,” Dalia says, with a smile that tells you it’s less about the pastry and more about the memories folded into it.

For Shahd, it was Ristretto Coffee Lab – a cozy, eco-conscious café that served up international dishes like tiramisu. “They even reused coffee grounds and materials and had a very sustainable business model” she recalls. It was a place where she saw her city evolving, despite everything. “Even under siege, we had people innovating, succeeding. The owner was lucky enough to be allowed to travel for educational purposes, and brought back ideas. That meant something to all of us.”

Shahd in a honey shop in Gaza.

After shopping, the ritual was the same for Dalia: a citrusy barrad (smoothie) from Kazem, then dinner at Al Dar – kebabs and mixed grills, always shared. For Shahd, Gaza’s beachfront restaurants were a favorite: Abu Hassira and many more – each serving fresh fish, each with a front-row seat to the sea. One, she noted, sat right next to one of Gaza’s most beautiful mosques, Masjid al-Mina.

This is the Gaza few outsiders knew: full of flavor, full of laughter, full of life.

Dalia's husband shopping for fresh fruits at the market in Gaza.

Fridays Were For Family, Food and the Sea

Friday, the only day off from school, was sacred. For Dalia, it meant hummus from Abu Zahran in the quiet morning, then the mosque, then home for a big family meal. The afternoons were for grandparents. The evenings? Always spent at the sea.

Families would stay until midnight, drinking tea brewed over a wood fire, letting the wind carry away the week’s heaviness. “Everyone knew everyone,” she said. “It always felt like you were among family.”

Dalia and her sons at the beach in Gaza.

Shahd remembers the Old Town of Gaza – its mosques and churches, the gold shops buzzing during Ramadan. Places like Masjid al-Omari, Qasr al-Basha, and the Al Qarara Cultural Museum held layers of history and community pride. Now, most of those sites are gone. Still, in her mind, they stand.

What Was Lost

When asked what they miss most, both women give the same answer without hesitation: home.

But not just a house – a home built with your own hands or your father’s, with tiles you chose, trees you planted, stories told across the threshold. “It’s a connection to your fatherland,” says Dalia. “To be deprived of that – of what you built, what you grew up in – it’s a kind of pain you can’t describe.”

Dalia's sons and husband in their beloved Gaza home.

Shahd, too, describes this ache. Once, in America, she found herself paying $6 for a cup of tea at a Palestinian restaurant. “In Gaza, I never would have done that,” she laughs. “But at that moment, it felt like home. Your need for your identity intensifies when you’re far away from it.”

If They Could Go Back

Dalia, despite all the hardship she went through, can still joke. The first thing she would do is ta3zeel – Arabic for deep cleaning the house. The sad reality is that her house probably is not standing anymore. At least, the last update she had was that it was hit by a blast. 

In fact, Dalia’s first visit back home would be to the cemetery.
She wants to see her father’s grave, to say goodbye – if it’s still there.

“There’s no starting over without closure,” she says. “It will be hard to see the ruins. But it is necessary to end this chapter, start over and move on.”

Shahd’s dream is gentler. “If it were the Gaza I knew, I’d go to the port first,” she says. Then she’d visit her favorite places, call her friends – the ones who are still alive – and gather them for a big meal. “I’d like to apologize to them,” she says softly. “I felt guilty for leaving during such a hard time. So I’d do something meaningful. Teach English. Run activities. Contribute.”

The sense of community in Gaza is unlike what both women have seen anywhere else in the world. A lifeline when things got hard. 

“We needed each other. Pain made us closer,” Shahd explains. “In Gaza, when someone suffered, everyone showed up. That kind of unity… it’s rare. It’s probably the reason we are still so strong.”

A Future Build on Survival

“I want to be realistic when talking about my dreams for Gaza.” says Dalia. “Every family has lost so much. I just want people to have the right to survive. To live.”

Shahd adds: “People always romanticize us or reduce us. Either we’re heroes or we’re threats. But we’re human. We’re suffering. We’re also dreaming.”

Dreaming of studying French.
Of opening bakeries.
Of walking barefoot by the sea.
Of tea shared, stories told, waves crashing gently at the port.

Of silence. No bombs, no trauma, no death – just life.

Language, Memory & Survival

At NaTakallam, we connect people like Dalia and Shahd – displaced but not voiceless – with learners around the world. Through conversation, they share not only their language, but their stories, their culture, their memories of home.

When you speak with someone from Gaza, you’re not just learning Arabic.
You’re learning what it means to carry identity in exile.
You’re learning what resilience sounds like.
You’re learning what it means to hold onto hope.

If you’d like to learn Palestinian Arabic or several other dialects including Modern Standard Arabic while directly supporting displaced people like Shahd and Dalia, NaTakallam’s Language Partners are waiting! Sign up for a free trial and discover the joys of language learning with a private tutor, on your own schedule.

ABOUT THE AUTHOR: Zeina Abou Taha is an intern at NaTakallam, currently transitioning from a career in IT consulting into journalism. With an academic background in Entrepreneurship & Innovation and a passion about exploring the world, Zeina spends her free time traveling, connecting with people from diverse cultures, and writing for her personal blog.

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How AI is Learning to Speak “3arabi”: Arabic, Translation & the Language of Numbers

Ever seen someone text “7abibi” or “3asal” and wondered what’s going on?

If you’re scratching your head — you’re not alone. This is Arabizi (or Franco-Arabic) — the creative way Arabic speakers have adapted their language for the digital world. Without access to Arabic keyboards, many began using numbers to represent Arabic sounds that don’t exist in English. 

So…What Does It Mean?

Let’s decode it together:

  • 2 = ء (hamza)
  • 3 = ع (‘ain)
  • 5 = خ (khā’)
  • 6 = ط (ṭā’)
  • 7 = ح (ḥā’)
  • 8 = غ (ghayn)
  • 9 = ص (ṣād)

Examples:

7abibi = حبيبي = my dear/love
3asal = عسل = honey (sweetie)

Pretty cool, right?

Now that you know the code, you’re one step closer to texting like a native.

From Workaround to Digital Dialect

What started as a clever workaround is now a digital dialect in its own right — one that even artificial intelligence is still learning to understand.

Arabizi isn’t standardized, and it changes by country, dialect, and even personal style. That’s where things get tricky — and where human translators (like ours at NaTakallam!) still shine.

At NaTakallam, we’re fascinated by this blend of language, culture, and tech. AI translation tools are getting better at recognizing Arabizi, but they still stumble without cultural context. That’s where real humans — and real language learning — come in. Our translators and tutors bring the heart behind the words, whether they’re written in Arabic script, Latin letters, or a mix of both.

So whether you’re saying 3ala rasi ya 7abibi (Arabic for “My pleasure, darling”) or typing out full Arabic sentences, remember: language is always evolving — and so is the way we share it with one another.

Try it out!

Write your name or a sentence in Arabizi! Need help? Our language partners at NaTakallam can translate it — or better yet, teach you how to say it properly in Arabic.

Become a Natakallam Member and benefit from our 2-month free trial. 

Bonus: Type in Arabic – Instantly!

Don’t have an Arabic keyboard? No problem. Use our free Arabic online keyboard to write in Arabic easily – perfect for learners, native speakers, and anyone who wants to communicate confidently in Arabic.

✅ No installation needed
✅ Works on all devices
✅ Copy and paste your text anywhere

Try it here and start expressing yourself in Arabic today! Because language is more than words. It’s identity, culture, and creativity — with or without the numbers.

How AI is Learning to Speak “3arabi”: Arabic, Translation & the Language of Numbers Read More »

3 Palestinian Movies to Help You See Beyond the Headlines

Since the outbreak of the Gaza war, global attention has been rightfully fixed on the immense suffering unfolding across Gaza and the West Bank. But at NaTakallam, we also recognize that a place is never defined solely by its pain. Palestine is a land of deep-rooted tradition, vibrant culture, unforgettable food, and powerful art — stories that often get overshadowed by the news cycle.

With the Cannes Film Festival that happened this week — where Palestinian voices and stories were honored — we want to shift the spotlight for a moment. To center art. To celebrate resilience. To show how cinema can be used not just to tell a story, but to preserve identity, challenge narratives, and inspire connection.

Here are three Palestinian films that have made a difference — each a testament to the strength and creativity that continues to thrive even in the harshest of realities.

1. All That’s Left of You – Cherien Dabis

Directed by Palestinian-American filmmaker Cherien Dabis, All That’s Left of You is a sweeping intergenerational drama that spans 75 years of Palestinian history — from the Nakba in 1948 to the First Intifada and beyond. The film centers on Noor, a teenager in Nablus, and traces his family’s experiences of displacement, resistance, and resilience. Dabis, known for her earlier works like Amreeka, both directs and stars in the film, which premiered at the 2025 Sundance Film Festival.

Who holds the rights? Cherien Dabis, in collaboration with producers Thanassis Karathanos, Martin Hampel, and Karim Amer.
Where to watch? The film premiered at the 2025 Sundance Film Festival and is currently seeking distribution. Follow the official film page here for upcoming screenings and eventual digital release dates.

2. Put Your Soul on Your Hand and Walk – Sepideh Farsi

Premiering at this year’s Cannes Film Festival, this short film honors Fatouma Hassouna, a Palestinian filmmaker and photojournalist who was killed during Israel’s attacks on Gaza. Directed by Iranian filmmaker Sepideh Farsi, it’s a tribute to the life, courage, and creativity of one woman — and by extension, so many others whose stories are being silenced.

Who holds the rights? Sepideh Farsi and her production team, in collaboration with the Cannes Festival’s tribute program.
Where to watch? After Cannes in May 2025, the film will likely be available at select festivals and cultural events focusing on Middle Eastern cinema. Keep an eye on Cannes official news for updates.

3. No Other LandBasel Adra, Yuval Abraham, Rachel Szor & Hamdan Ballal

This documentary, co-directed by Palestinian and Israeli filmmakers, showcases the forced displacement of families in Masafer Yatta in the West Bank. It’s raw, personal, and tells the story from the inside — through the eyes of Palestinian Basel Adra, who’s been documenting his community being torn down. The film just won the Panorama Audience Award at Berlinale and is gaining global attention, with an eye on the Oscars.

Who holds the rights? Rights are managed by the filmmakers, with support from the Berlinale Panorama section and associated partners.
Where to watch? No Other Land is currently screening at international festivals. Wider release announcements are expected soon — check their official Instagram for updates and future streaming options.

These films aren’t just stories — they’re acts of preservation. They remind us that even under occupation, even in exile, culture keeps breathing.

At NaTakallam, we see that every day in our Language Sessions. They’re not just about grammar or vocabulary — our interactive classes are spaces where you can talk about everything from food and film to daily life and history, directly with people from Palestine and beyond.

It’s one thing to watch a film. It’s another to talk about it with someone who lives that reality. Through language, we open the door to deeper understanding — and to honoring stories that deserve to be heard.

ABOUT THE AUTHOR: Zeina Abou Taha is an intern at NaTakallam, currently transitioning from a career in IT consulting into journalism. With an academic background in Entrepreneurship & Innovation and a passion about exploring the world, Zeina spends her free time traveling, connecting with people from diverse cultures, and writing for her personal blog.

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Hope Through Language: A Mother’s Letter From Lebanon

At NaTakallam, we connect you with talented language tutors from around the world, offering not only top-quality online language learning opportunities but also a window into rich cultural insights. In this letter, Abir, a NaTakallam Language Partner from Lebanon, shares her story of growth, motherhood, and hope, in the face of conflict. Abir’s journey is a powerful reminder of how language is a source of strength, even in the most uncertain of times.

"Bukra Ahla" (بكرا أحلى) – Tomorrow will be better. That’s what I tell my kids every time Lebanon faces another crisis.

War in Lebanon Then and Now

I vividly remember the summer of 2006, my first experience living through war in Lebanon. At the time, I was only a teenager. The war felt like a distant reality; sounds of explosions in the background. Family gatherings filled our house, and there was even a strange sense of naive joy for me as loved ones sought refuge together. I was shielded from many responsibilities, such as securing food, water, and electricity. My parents took care of everything.

Now, in 2024, I am in their shoes. As a mother of two young children, the experience of war is dramatically different. It’s no longer just about my safety – I have to protect my family, both physically and emotionally. War through a mother’s eyes is exhausting. Every day, I have to stay positive for my kids, no matter how dark things get. I spend my days answering their questions in a way that preserves their innocence, keeping their spirits up with activities, all while also being ready to leave at a moment’s notice. It’s a weight I carry constantly, trying to be their pillar of strength through the uncertainty that surrounds us.

Abir with her two children

Beauty through Hope

The situation around us is only worsening. Our neighborhood is overcrowded as displaced families desperately seek some semblance of safety. What used to be a ten-minute errand now takes over an hour. Houses are crammed full, and schools have turned into shelters.

Houses are crammed full, and schools have turned into shelters. The children are the ones who suffer the most – losing their education, their friendships, and any sense of normalcy.

Through it all, I am reminded that the beauty of Lebanon lies not just in its landscapes but in its people. Our communities pull together in times of need. To me, Lebanon is like a mother – imperfect, yes, but dearly beloved and impossible to leave behind. “Bukra Ahla” is the promise I make to Lebanon, my children, and myself, as a reminder that, despite everything, there’s a future worth fighting for.

Purpose in Every Lesson

NaTakallam is more than a job for me – it’s a second family. One of my colleagues, a Palestinian Language Partner, despite facing her own struggles in Palestine, checks in on me regularly. The connection with my students gives me a sense of purpose. It allows me to do something beyond the confines of my home and the chaos outside. 

“All we have is hope,” I remind myself. “Bukra Ahla” – tomorrow will be better. I keep repeating these words, holding on to the promise of better days to come.

Now, Abir wants to share that sense of purpose. By learning Arabic with NaTakallam tutors like Abir, learners are not only gaining a new skill but also supporting a family striving for hope in difficult times. Together, we can build bridges of understanding and create a meaningful impact. Partner with Abir to learn Arabic, and help make a difference, one lesson at a time.

Abir has been teaching Arabic with NaTakallam since 2022

This post is part of the “Letters from our Language Partners” series, where NaTakallam Language Partners share their unique stories, cultures and experiences through the lens of language learning and connection. Want to immerse yourself in a new culture or learn a new language from native speakers? Book a session with one of NaTakallam’s expert tutors and connect with a community that brings language and culture to life.

ABOUT THE AUTHOR: Abir is in her early thirties, a Lebanese resident who has dedicated ten years to teaching maths and science. Recently, she focused on studying psychology in addition to working as a teacher for students with special needs. Passionate about travel, shopping, and meeting new people, Abir finds joy in exploring diverse cultures and experiences .

ABOUT THE EDITOR: Lenora Dsouza is an intern at NaTakallam and is currently pursuing her Masters degree in International security at Sciences Po Paris. She is passionate about learning new cultures, travelling and binge watching tv shows.

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Sips of Culture: Summer Drinks from Around the World

The final days of August and the approaching end of summer give us all the more reason to savor the remaining warm days with a refreshing drink in hand! Why not take your seasonal sips a step further with NaTakallam? Explore our favorite summer drinks from the Middle East to Latin America and around the world! Each beverage tells a story of history, culture, and the unique flavors of its homeland. So even as your summer travels wind down, let’s take a delicious journey across the globe, one drink at a time!

1. Jallab

Jallab (Arabic: جلاب) is a beloved summer drink across the Levant – that’s Syria, Palestine, Lebanon, and Jordan. With a distinct floral aroma, this refreshing beverage is made from dates, grape molasses, and rose water, a perfect combination for hot summer days. It’s often served with crushed ice, pine nuts and raisins, and also used to add flavor to ice-cream and yogurt!

Jallab is enjoyed year-round but it also a staple for rehydration during Ramadan.

Ingredients (1 serving):
2 cups cold water
1 ½ tablespoon date syrup
1 ½ tablespoon grape molasses
1 teaspoon rose water
Pine nuts (optional)
Golden raisins (optional)
Crushed ice (optional)

Recipe:
Mix the date syrup and grape molasses with rose water. Add the cold water and stir well. Pour into glasses over crushed ice. Garnish with pine nuts and raisins for a traditional touch. Serve immediately to enjoy chilled.

Love the flavors of the Levant? Explore Levantine culture through language! Start learning Arabic with NaTakallam’s native-speaking tutors from Lebanon, Palestine, Syria, and more.

2. Sharab al-Busfeyr

Summer is synonymous with seasonal fruits, including our favorite: oranges. Made with the juice of Seville oranges (also known as bitter oranges or sour oranges), Sharab al-Busfeyr literally means “the drink of Seville oranges” in Arabic, and offers a sweet and slightly tart way to cool off as we bid farewell to summer.

Around the Arab world, bitter oranges are harvested in the late winter / early spring season. To enjoy this fruit longer, locals preserve it in this syrup form to savor throughout the summer months. In this way, Sharab al-Busfeyr is a seasonal delight that connects people to their land and its fruits.

Ingredients (4 servings):
2 pounds Seville oranges
Sugar (in equal weight to the orange juice)

Recipe:
Firstly, juice the oranges, and then add in an equal weight amount of sugar. Stir the sugar and juice together and repeat frequently throughout the day until the sugar is fully dissolved. You can also use a blender for this process. Do not add any water to the mixture. Once the sugar is dissolved, transfer the syrup into a clean bottle. It is best kept in the fridge to increase its shelf-life to one year.

To drink, mix ¼ part syrup to ¾ parts water – serve with ice if desired!

Did you know, the word for “orange” across languages has one of the most fascinating etymologies? Explore how language connects people in the places you least expect, when you learn with NaTakallam’s Language Partners from conflict-affected backgrounds.

3. Jus de Bissap

Jus de Bissap, literally “hibiscus juice,” is actually an infusion made of dried Roselle Hibiscus flowers, which are commonly sold in markets across many African countries, from Senegal and Ghana to Egypt and Sudan (where the drink is more commonly known as “كركديه” karkadeh in Arabic). Following migration patterns, Bissap and other hibiscus drinks are also popular in many Caribbean countries.

This vibrant red drink is tangy and sweet, often enjoyed cold to combat the intense heat. Bissap is more than just a drink; it’s a symbol of hospitality and is often served at celebrations and gatherings.

Ingredients (6 servings):
2 cups dried hibiscus flowers
1 ½ cups sugar (increase or reduce according to taste)
1 teaspoon orange blossom water
Mint leaves (optional)

Recipe:
Boil the hibiscus flowers in water for 10 minutes. Strain the liquid and stir in the sugar and orange blossom water until dissolved. Allow it to cool, then refrigerate. Serve over ice, with mint leaves for an extra refreshing touch.

Did you know that French is the second most geographically widespread language in the world (after English) and is spoken on all continents? In fact, Africa is home to more French speakers than any other continent! Connect with the global Francophone community when you learn French with NaTakallam’s instructors.

4. Ayran

Ayran is a traditional yogurt-based drink popular amongst Kurdish, Persian, Turkish and more communities spanning from Central Asia to Eastern Europe. This simple yet refreshing beverage is made by mixing yogurt with water and salt, resulting in a hydrating drink perfect for the hottest of summer days. Containing a healthy dose of protein and electrolytes, Ayran is enjoyed both with meals and as a stand-alone drink to quench your thirst.

Ingredients (1 serving):
1 cup plain, whole milk, strained yogurt
½ cup cold water
A pinch of salt
Mint leaves (optional)
Ice cubes (optional)

Recipe:
Mix the yogurt with water and a pinch of salt. Shake vigorously to make it as frothy as possible. Pour into a glass over ice cubes if desired. Garnish with mint leaves, and serve chilled for a cooling and nutritious drink.

Now that your glass is (hopefully) full (with Ayran), explore the many flavors, dialects and scripts of the Kurdish language with NaTakallam’s native Language Partners!

5. Doogh

Doogh is a Persian yogurt-based drink similar to Ayran, but unlike Ayran, Doogh is fermented, often carbonated, and can also be infused with additional herbs and flavorings (e.g. mint, dried rose petals, ground black pepper). Known for its cooling properties and as a source of probiotics, it is often paired with kebabs and other rich dishes that have a naturally “heaty” profile (from the use of earthy spices in local food).

While the recipe below offers a simple way to prepare Doogh today, the traditional method of preparation takes multiple days! First, milk and yogurt are mixed in a specific ratio until smooth. This mixture is gently heated until uniformly warm, then salt is stirred in, and the mixture is placed in a closed container to ferment for 3-4 days. It is this fermentation process that gives Doogh its natural savory flavor and fizz!

Ingredients (4 servings):
2 cups plain, whole milk yogurt
2 cups sparkling water
½ cup mint leaves
1 teaspoon salt
1 tablespoon dried rose petals (optional)
Ice cubes (optional)

Recipe:
Blend the yogurt, mint leaves, salt and rose petals in a blender. Pour in club soda and mix with a wooden spoon, scraping down sides of the blender, until everything is incorporated. Serve Doogh in iced-filled glasses, garnished with mint if desired.

If you’re inspired by these Persian flavors, discover more about the colorful culture through its language. Start learning Persian with NaTakallam’s tutors and uncover the stories behind drinks like Doogh and more.

6. Papelón con Limón

Papelón con Limón is one of the oldest and most popular beverages in Venezuela! Simply made from unrefined sugar cane (also known as “piloncillo” or “panela” in Spanish), lime juice and water, Papelón con Limón is an easy and tasty way to freshen up on a summer day.

Ingredients (4 servings):
8 ounces papelón (unrefined cane sugar)
½ cup freshly squeezed lime juice
4 cups hot water
4 cups cold water
Ice cubes (optional)

Recipe:
Pour hot water over the unrefined cane sugar. After it has dissolved and cooled off, add the lime juice and cold water, and stir well. Serve with ice cubes. ¡Salud!

As far back as the 18th century, Papelón con Limón was a favorite among field workers for its high nutritional value. This now-classic drink won over the love of successive generations, and is a part of the heart and soul of Venezuelan culinary culture, offering a glimpse into the history and indigenous flavors of the region. Learn more about the rhythms of Venezuelan life through learning Spanish with NaTakallam’s native-speaking tutors.

7. Agua de Limón con Chia

Long before chia seeds became a health trend, they were a staple food for the Mayans and Aztecs. Agua de Limón con Chia is lime juice with chia seeds, which swell in water to create a cooling, slightly gelatinous texture. A perfect thirst-quencher on hot summer days!

Ingredients (5 servings):
3 large limes
¼ cup chia seeds
4 cups water
½ cup sugar (increase or decrease according to taste)
Ice cubes (optional)

Recipe:
Pre-soak the chia seeds in 2 cups of water until gelatinous. Squeeze the juice from the limes into a pitcher, and whisk in the soaked chia seeds, remaining water, and sugar to taste. Stir well and serve over ice cubes if desired.

From ancient wisdom to today’s vibrant traditions, immerse yourself in the language and culture of Latin America with NaTakallam’s native tutors.

8. Kompot

Kompot is a traditional drink in Eastern Europe, made by simmering fresh or dried fruits with sugar. It can be enjoyed hot or cold, but in the summer, it’s served chilled, offering a sweet and fruity refreshment. A staple in Slavic households, Kompot is often prepared in large batches and enjoyed throughout the day.

Ingredients (4 servings):
6 cups chopped organic fruits (apples, apricots, peaches, plums, berries, cherries etc.)
4 cups water
4 tablespoons sugar

Recipe:
Combine the fruits and water in a large pot. Bring to a boil, then simmer for 15 minutes. Turn off the heat and stir in the sugar. Allow the compote to cool for a minimum of 2 hours (or maximum overnight in the fridge). As it cools, the flavors will infuse and intensify. You can then serve chilled, choosing whether or not to strain the fruits! (Strained fruits can be cooked to purées.)

The Kompot drink is related to the broader European concept of fruit “compote,” which is French for “stewed fruit.” This beverage is designed to use any surplus of summer fruit, as well as fruit that may be bruised or overripe, reflecting the creativity of local communities to ensure no food is wasted! Gain insight to native Slavic practices when you connect with NaTakallam’s bilingual UkrainianRussian Language Partners.

From the tangy kick of Jallab to the sweet comfort of Kompot, each sip of these summer drinks offers a delicious glimpse into diverse cultures, rich histories and communal traditions. Why not take your cultural exploration one step further? Sign up for NaTakallam’s language sessions today and connect with the communities that make these drinks so special!

Whether you’re interested in Arabic, Armenian, French, Kurdish, Persian, Russian, Spanish, or Ukrainian, our native-speaking Language Partners are here to guide you on your linguistic journey.

Start learning today and bring the world to your doorstep!

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10 reasons to learn IC Blog, Integrated Curriculum

10 Reasons to Learn Arabic Online with Our Integrated Curriculum

Do you want to learn Arabic online but don’t know where to start? Are you curious about the differences between Modern Standard Arabic (MSA) and Arabic dialects and want to understand their practical uses – why we think it’s essential to learn both? NaTakallam’s Integrated Curriculum (IC) offers a learning experience that combines MSA with Levantine Dialect, tailored to meet your needs.

Here are 10 reasons why NaTakallam’s Integrated Curriculum is the ideal choice for your Arabic language journey:

1. Expertly Designed by Leading Educators

Our curriculum, developed in collaboration with Professor Munther Younes, Head of Cornell University’s Arabic Department, offers an innovative and academically sound approach. This Integrated Curriculum combines solid theoretical foundations with practical application, ensuring you learn Arabic in a comprehensive and effective way.

2. Authentic, Immersive Learning with Native Arabic Speakers

Learn Arabic online with native speakers trained by Professor Younes and our expert team. Our instructors provide authentic instruction deeply rooted in the nuances of both MSA and Levantine Dialect, enhancing your online learning experience.

3. A Balanced Approach to Learning Arabic

Our Integrated Curriculum combines MSA and Levantine Dialect to give you a holistic learning experience. While MSA is the language of literature, news, and formal communications, Levantine Dialect equips you for everyday conversations and interactions, making you fluent in both contexts.

4. Structured Yet Flexible Online Learning

Our 25-hour curriculum is based on a well-structured textbook, guiding your learning at your own pace. With NaTakallam, you can learn Arabic online flexibly, tailoring your schedule to fit your lifestyle while working closely with a dedicated Language Partner.

5. Solid Foundation for Beginners

New to Arabic? Our curriculum is perfect for beginners, starting with the Arabic script, numbers, and 200 essential everyday words. This solid foundation is crucial for your continued learning, whether you’re focusing on basic communication or diving deeper into Arabic literature.

6. Personalized One-on-One Sessions

Benefit from personalized one-on-one sessions tailored to your specific goals. Learning Arabic online in this focused setting allows you to dive straight into the material without delays, making your experience more efficient and effective.

7. Rich Cultural Insights

Learning Arabic with NaTakallam goes beyond grammar and vocabulary. Our curriculum includes valuable cultural insights, giving you a deeper understanding of Arab traditions, customs, and societal norms, essential for connecting with Arabic-speaking communities.

8. Comprehensive Skills Development

Our curriculum covers all language skills — reading, writing, speaking, and listening — ensuring that you develop a well-rounded proficiency in Arabic, entirely online.

9. Open Doors to New Possibilities

Mastering both MSA and Levantine Dialect opens doors to a broad range of Arabic-speaking communities. MSA lets you engage with formal texts and media, while Levantine Dialect enhances your ability to connect with people in everyday settings, expanding your opportunities for personal and professional growth.

10. Support Displaced Tutors

By choosing to learn Arabic online with NaTakallam, you support tutors from displaced backgrounds, providing them with meaningful social and economic access and contributing to their well-being.

Embark on your Arabic language journey with NaTakallam’s Integrated Curriculum. Discover how mastering both MSA and Levantine Dialect can open new doors for you. Learn more and get started with a free trial.

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15 Powerful Works by Palestinian Women You Must Read

Palestine has a long, rich and vibrant tradition of literature with incredible writers who have contributed to Palestinian identity, culture and the quest for freedom through their works. Among the voices that bring these narratives to life, Palestinian women offer unique perspectives, but often get overlooked in conversations about Palestinian literature.

You might already be familiar with Mahmoud Darwish, Edward Said, and Mohammed El-Kurd – here are 15 books by Palestinian women writers to add to your reading list.

Looking for Palestine: Growing Up Confused in an Arab-American Family (2013) by Najla Said

A poignant memoir of the daughter of a prominent Palestinian father and a sophisticated Lebanese mother growing up in New York City. Looking for Palestine explores the complexities of identity, belonging and growing up between two worlds. With candid emotion, Said recounts her struggles with self-image, cultural identity, and her quest to find a place where she truly feels at home.

Salt Houses (2017) by Hala Alyan

In her debut novel, Alyan humanizes the conflicts you may have heard of in headlines, through the story of a Palestinian family that is uprooted by the Six-Day War of 1967 and Saddam Hussein’s invasion of Kuwait in 1990. Salt Houses follows the Yacoub family over three generations, from Nablus to Kuwait City to Beirut, Paris, Boston, and beyond. As its characters struggle with the meaning of home in the face of perpetual displacement, readers are reminded of the way the Nakba and colonialism more broadly have shaped the history, present and future of the Palestinian people.

Amreekiya (2018) by Lena Mahmoud

A compelling exploration of identity and belonging, Amreekiya tells the story of Isra, a young Palestinian-American woman navigating the challenges between cultures and trying to define herself. The novel is an interesting look at what it means to straddle two worlds, and the journey to find one’s place within them.

A Woman is No Man (2019) by Etaf Rum

Rum’s debut novel A Woman Is No Man takes us inside the lives of an Arab family living in America. The story follows Isra, a Palestinian girl who moves to Brooklyn after an arranged marriage, and her daughter Deya. While separated by a generation, the mother and daughter both navigate the challenging dynamics of identity, autonomy, and gender expectations, revealing the painful sacrifices and silent rebellions of women bound by societal norms.

Mornings in Jenin (2010) and Against the Loveless World (2020) by Susan Abulhawa

Mornings in Jenin is a heart-wrenching story of displacement, resilience, and the deep roots of family. Amal is born in the refugee camp of Jenin. Her family is trying to survive the trauma of being forced out of their home in the olive-farming village of Ayn Hawd in 1948, the abduction of her brother as a baby, and forging their place in a world that continually marginalizes them.

Winner of the Arab American Book Award for 2021, Against the Loveless World follows Nahr, a Palestinian woman, who narrates her story from a solitary confinement cell. Tracing her life from Kuwait to Jordan, then to Palestine and finally to an Israeli prison, she navigates the brutalities of living in exile and under occupation. Through Nahr’s eyes, we see the impact of war on individual lives and the unyielding spirit of resistance against oppression.

You Exist Too Much (2020) by Zaina Arafat

Arafat’s protagonist is a young Palestinian-American woman caught between cultural, religious, and sexual identities. Through her story the reader is asked to reckon with the similarities between our individual traumas and the divisions of the places that have formed us. You Exist Too Much addresses two of the most human longings: for love, and a place to call home.

In My Mother’s Footsteps: A Palestinian Refugee Returns Home (2021) by Mona Hajjar Halaby

“‘Refugees are like seeds that scatter in the wind, and land in different soils that become their reluctant homes’ my mother once told me.”

Mona had only experienced Palestine through her mother’s memories. So when she moved from California to Ramallah for a year of teaching, the journey became one of personal rediscovery. Her memoir is an intimate account of daily life in a militarized, occupied Palestinian town, and the deep-seated ties that bind diasporic Palestinians to their roots.

The women of Ramallah have long played a key role in pioneering feminism, women’s rights and the importance of education within their community.

My First and Only Love (2021) by Sahar Khalifeh (translated by Aida Bamia)

In the final days of the British Mandate, Nidal returns to her family home in Nablus, where she meets a love she thought she had lost. Exploring themes of nostalgia, national identity, and the enduring power of first love, Khalifeh beautifully captures the intersection of individual stories in historical events with a strong feminist voice

The book was originally written and published in Arabic with the title “حبي الأول” (Hubbi al-Awal; My First Love).

The Beauty of Your Face (2021) by Sahar Mustafah

In the Chicago suburbs, a gunman opens fire at a school. Afaf Rahman, the school principal and daughter of Palestinian immigrants, sees her past and present converge as she reconciles with the impact of violence on personal growth and community. Mustafah pens a story of our shared humanity in one of the New York Times’ 100 Notable Books for 2020.

You Can Be the Last Leaf: Selected Poems (2022) by Maya Abu Al-Hayyat (translated by Fady Joudah)

“those who win by killing fewer children / are losers.”

This collection of poems by Maya Abu Al-Hayyat offers insight to the everyday realities of life in Palestine, woven with themes of love, loss, and longing. Abu Al-Hayyat’s voice is both tender and bold, capturing the human spirit amidst ongoing conflict. This translation of her works by poet Fady Joudah challenges a wider audience to develop a deeper understanding of Palestinian existence.

They Called Me a Lioness: A Palestinian Girl’s Fight for Freedom (2022) by Ahed Tamimi and Dena Takruri

“What would you do if you grew up seeing your home repeatedly raided? Your parents arrested? Your mother shot? Your uncle killed? Try, for just a moment, to imagine that this was your life. How would you want the world to react?”

Ahed Tamimi is a Palestinian activist who came of age participating in nonviolent demonstrations. She became an international icon when she was jailed at 16 after a confrontation with Israeli soldiers. Co-authored with journalist Dena Takruri, this memoir details the daily indignities of occupation, the powerful role of youth, and the humanity of people struggling for freedom around the world.

Dear God, Dear Bones, Dear Yellow (2022) by Noor Hindi

What does it mean to bear witness through writing? Hindi’s poems explore identity, grief, and survival through the intersections of nationality, colonialism, and personal trauma. Hindi’s poignant verses present a profound commentary on the struggles of being heard in a fragmented world.

Read more about how poetry is giving voice to Gaza’s youth.

Enter Ghost (2023) by Isabella Hammad

Award winning British-Palestinian author Isabella Hammad’s new novel follows actress Sonia Nasir as she returns to her family home of Haifa in Palestine. Initially simply visiting her older sister, she ends up taking the role of Gertrude in an Arabic-language West Bank production of Hamlet. This is an unforgettable story of artistry in the face of conflict.

Behind You Is the Sea (2024) by Susan Muaddi Darraj

A workaholic lawyer finds unexpected love; a young college student moves in with her traditional grandparents; a cop returns his estranged father’s body to Palestine for burial. Funny and touching, Behind You Is the Sea gives voice to the diverse residents of a Palestinian-American community in Baltimore. Through the lives of three families – the Baladis, the Salamehs, and the Ammars – Darraj transcends politics to break stereotypes and present the uniquely human experience of Palestinians with nuance.

As a social enterprise led by women, NaTakallam has always made it a point to highlight women’s stories from around the world. It is through these stories that we can forge connections that transcend geographical and cultural boundaries.

As you delve into the stories of Palestinian women, why not further your exploration by learning the language that carries their voices? NaTakallam offers unique Arabic language learning that pairs learners with native-speaking tutors from conflict-affected communities. Sign up for our Integrated Arabic Curriculum or Arabic language sessions (in 6+ dialects, including Palestinian) today.

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