Jerusalem Post: Happy Independence Day wishes from a Palestinian

By AZIZ ABU SARAH, 19/04/2010 04:55

Although Palestinian and Israeli narratives are different, our vision for the future can be one.

It might be hard to believe that a Palestinian would wish an Israeli Jew a happy Independence Day, but I am only following in the footsteps of another Palestinian I know, Ibrahim from Hebron.

Three years ago, I was cohosting a bilingual (Arabic and Hebrew) radio show at Radio All for Peace in Jerusalem with my Israeli cohost, Sharon Misheiker. Our weekly show happened to air on Israeli Independence Day, and on that day we invited Ibrahim, a peace activist, to talk about the land that had been confiscated from him for the building of the separation barrier.

I remember that Ibrahim spoke with compelling passion and heartbreaking emotions about the loss of his farmland, which had been a main source of income. Before ending the conversation, we asked him how he felt about Independence Day, and we received a surprising answer.

With his characteristic candor, Ibrahim told us that he had already called his Israeli friends and wished them a happy Independence Day.

Sharon and I were shocked.

Ibrahim told us that he received the same response from all his Israeli friends: silence, shock and disbelief. They didn’t know what to say. They were caught by surprise. They had never heard a Palestinian wishing them a happy Independence Day.

Some of his left-wing friends asked how he could do so, when the holiday was celebrating the same event that was causing much of his suffering. He could have used that chance to recount history according to the Palestinian narrative: He could have said something about the Deir Yasin massacre, or the hundreds of thousands of Palestinian refugees who were left homeless after 1948 war. But he didn’t. Instead, Ibrahim simply said happy Independence Day, and in doing so took the first step toward building a different kind of relationship between Israelis and Palestinians.

WHY WAS this step important? Part of the Israeli narrative describes a long history of suffering which hit the highest point with the Holocaust and the fear that Arabs would drive the Jews into the sea.

For years, Israelis have heard that Palestinians would never accept Israel’s existence and would always work to destroy it. Many Israelis don’t believe that Palestinians accept the reality that we are stuck here together. They doubt that Palestinians also dream of a peaceful tomorrow, where freedom prevails and safety is realized. This narrative of pain and fear has captured the minds of Jews, even though Israel has developed one of the strongest militaries in the world.

When Ibrahim uttered the words “happy Independence Day,” he challenged that narrative of fear and doubt, and assured his Israeli friends that he knows they are here to stay, and accepts that. He wanted to let them know that he is not waiting for a chance to strike back. In essence, Ibrahim was digging a grave for the narrative of fear and replacing it with a narrative of hope.

For all of us, the past is painful and our narratives are very real to us. For the Palestinians, our pain of the Nakba is still fresh. The lost olive groves, orange groves, vineyards and homes which are part of the Palestinian identity and heritage, the stories, poetry and songs of Palestinian life in what became Israel will always be there.

These are collective memories that will always be carved in the heart of every Palestinian. But memories, pain and longing do not have to lead to revenge and destruction: They can also be motivation for a new tomorrow.

When Ibrahim’s friends asked him how they should respond to his wishes, Ibrahim had a simple answer. He asked them to wish that next year both Israelis and Palestinians can celebrate Independence Day together, with the creation of a Palestinian state next to the Israeli one.

Although Palestinian and Israeli narratives are different, our vision for the future can be one. We can all unite and work toward the overdue dream of a viable Palestinian state before it is too late. It is time for our people to not let the past rob us of our future, but rather let it motivate us toward actions of hope.

The writer is the director of Middle East projects at the Center for World Religions, Diplomacy and Conflict Resolution at George Mason University and a winner of the Eliav-Sartawi Award for Common Ground Journalism. His blog can be found at http://azizabusarah.wordpress.com

Ynet News: Learning to live together

Coexistence education crucial for the future and stability of Israel

Josh Simon Published: 04.14.10, 00:44 / Israel Opinion

Rioting in Jerusalem has illuminated the tenuous state of Jewish-Arab relations in Israel. The popular misconception is that this issue is an isolated incident resulting from the opening of a new synagogue. If we can extrapolate anything from recent unrest, it is that the “Rage Day” events and the demonstrations in Sakhnin are a logical trend representing the steadily deteriorating relationship between Arabs and Jews in Israel.

Polls have shown that almost half of Israeli Jewish high school students don’t believe that Arabs should have the same rights as Jews, and a report released recently indicates a 28% rise in racist incidents in 2009. On the other hand, moderate Arab elements within Israeli society have joined the fray. We have seen bulldozer attacks, foiled attempts by Arab citizens at abetting terrorism and glorification of Israel’s enemies. Whether Israel’s Arab citizens are being hijacked by an extreme political movement or are being pushed by a hostile majority is uncertain, but this phenomenon will certainly jeopardize the state’s internal stability.

However, there are ways to reverse this trend and create a society where conflict and hatred do not come so naturally. Israel recently decided to invest NIS 800 million (roughly $220 million) into a stimulus package for Arab, Druze and Circassian communities. Unfortunately, this outstanding initiative leaves out the educational component. As the source of cultural development, education is the arena in which youth can be molded and influenced for the better.

“Coexistence Education,” according to Daniel Bar Tal, is the “process through which society members acquire the beliefs, attitudes, and behaviors that are in line with the ideas of coexistence.” Coexistence vis-à-vis Israel is defined as two geopolitical groups living together peacefully without hostility despite differences. Coexistence generally has come to represent a political process preceding integration in multicultural societies prone to conflict. Unfortunately, as Bar-Tal illustrates, the longer the process lasts in Israel, the more it will be discredited by the Arab sector as it is perceived as a means of “eternalizing Jewish dominance and discrimination over the Arab population.”

Coexistence itself does not guarantee full equality and rights which are prerequisites in modern democracies. Nonetheless, it does represent an urgent step that will one day lead to an integrated and therefore stable society. Therefore, Israel must commit to a comprehensive coexistence education policy. Such a policy would allow civil society professionals to develop a course of action that the government could later institutionalize.

Symbolic, practical steps needed

In order to initiate educational reforms, it is incumbent upon the political leadership to commit to both symbolic and practical policy measures. For example, the government takes certain actions that “recognize” the importance of issues. These are symbolic policy initiatives – like the appointment of an Arab minister, or establishing a committee that explores pedagogical methodologies for coexistence education. On the other hand, balancing the budget in the education system, the aforementioned stimulus package and actually implementing recommendations of said committee are examples of practical policy steps.

The Public Committee for Coexistence Education (a group comprised of professors and civil society professionals) was established by former Education Minister Yuli Tamir with the purpose of making informed and educated recommendations regarding coexistence education policy in Israel. When Gideon Sa’ar entered office, he decided to cease the activity of the committee. Even if the recommendations of the committee are not implemented, squashing it only closes doors unnecessarily. Reviving the public committee and its work is a nominal political move that could become a realistic policy plan. This is an example of a negative symbolic step that should be reversed in order to demonstrate that Israel is working toward creating a shared society.

The current administration must also explore cooperation opportunities between civil society and government. Municipalities and the Ministry of Education could initially “outsource” coexistence education programs to professionals in the field. For example, The Abraham Fund Initiatives works closely with the Ministry of Education and local municipalities to promote the teaching of Arabic in elementary schools throughout the country. This program has been proven by independent evaluators to combat racism and negative stereotypes amongst Jewish children. PeacePlayers International uses the game of basketball to unite and educate Arab and Jewish youth, subsidizing extracurricular sports programs that build life skills and change negative perceptions.

Although these are but two examples, any coexistence curriculum with the “mandatory” stamp from the Ministry of Education would serve as a positive indication of practical efforts by the government.

Support from the political leadership is the most important factor in easing minority-majority tensions in Israel. Without it, the system will continue to promote hatred and racism. Political acknowledgment of the importance of coexistence education followed by practical policy steps for its implementation would commence the reversal of the negative trend that plagues Israeli society. Ultimately, the future and stability of Israel depends on a shared society and the next generation must be educated accordingly.

Today is the holocaust memorial day

Dedicated for the remembrance of those who were murdered by the nazis during the holocaust of WW2.

An Israeli Battalion Commander saved a 5 years old Palestinian Girl

While riding in her parents' car, the Palestinian girl Jana was nearly killed by a stone, which weighed over 10 lbs, thrown at her by Palestinians in the Gush Etzion area. There was no one on the road, so despite the mother's fear, the father approached the IDF soldiers (Israeli) in the area. The soldiers called the armour battalion commander Erez Kachel - whose everyday job is heart surgery, and he gave her first aid. After treatment in the hospital, and 10 days of unconsciousness, she is very slowly recuperating in the "Alyn" hospital in Jersualem.



Three weeks afterwards, Jana met the battalion commander – savior doctor, who was happy to see the improvement in her condition. The parents learned a lesson from the disaster that struck them – that Israeli soldiers won't leave a bleeding child behind, even a Palestinian child.

From Israel TV channel 10, April 18, 2007.

Ynet News: Israeli Arab authors banned from Lebanon festival

Two writers who won literary awards in Beirut will have to travel to London to collect their prizes because of laws in Israel, Lebanon

Associated Press Published: 04.08.10, 07:50 / Israel Culture

Two Israeli Arab authors who won literary awards in Lebanon will not be able to collect their prizes in Beirut later this month because of laws in the two countries, organizers of a cultural festival said Wednesday.

Instead of traveling to Beirut, writers Ala Hlehel and Adania Shibli will be going to London to receive their prizes there. The two are among 39 Arab authors to be honored at the Beirut39 Festival that starts April 15.

The ban was not unexpected – Lebanon prevents holders of Israeli citizenship from entering the country and Israel bans its citizens from visiting "enemy" states.

The two countries remain technically at war and have fought several battles in the past decades. Israel occupied parts of southern Lebanon for 18 years until it withdrew in May 2000. In 2006, a war between Israel and Lebanon's Hezbollah group left 1,200 Lebanese and 160 Israelis dead.

The four-day cultural event in Beirut celebrates fiction and poetry writers under the age of 40. It's organized by the Britain-based Hay Festival, a nongovernment group that fights for rights of writers, and the Beirut UNESCO World Capital of the Book 2009.

'Authors living under occupation'

Hlehel, 35, is acclaimed for his collection of short stories Al-Sirk, or The Circus, and a play. Shibli, 36, wrote the novel We Are All Equally Far From Love, and has published short stories and essays in literary magazines.

The regulations are so strict that Israeli lawmakers have gotten into trouble before for visiting Lebanon. Lebanon also bans travelers with Israeli stamps in their passports from entering the country.

Raquel Vicedo, project manager with Hay Festival, told The Associated Press the organizers knew from the start the two would not be able to make the festival and set up a simultaneous event, entitled Free the World, in London in which the two will participate.

Ghassan Abu Chakra, in charge of cinema, theater and exhibition at Lebanon's Ministry of Culture, said the two authors "are Arabs living under occupation and it is our job to help them."

"Adania and Alaa will be in London because, regrettably, we were not able to bring them to Beirut," said Joelle Rizkallah, also a project manager.

Hlehel, who was not immediately available for comment, wrote on his blog that he has petitioned Israel's High Court to travel to Beirut.

Ynet News: Why do Israel's Arabs like eating matzot?

While most Jews in Israel reluctantly eat bread-substitute during Passover, many Israeli Arabs take a genuine liking to Jewish wafer

Associated Press Published: 04.05.10, 08:08 / Israel Culture

Many Jewish Israelis can't stand the stuff, so there's something mind-boggling about their Arab compatriots: Why in the world do they choose to eat matzot?

Despite decades of uneasiness in their coexistence with the Jewish majority, Israel's Arabs have developed a love affair with matzot, the dry, crunchy wafers that observant Jews eat as a substitute for leavened bread during the weeklong Passover holiday.

Weeks in advance, Arab-owned stores across Israel stock up on matzot, knowing their customers will clean it out.

Matzot. Substitute for leavened bread

Photo: Visual Photos

The matzot craving among Israel's Arab citizens - about 20% of the population - reflects their ambiguous place in the Jewish state. While they speak Hebrew, carry Israeli passports and wear Israeli brands, many say they suffer discrimination and identify themselves as Palestinians.

Still, they love matzot.

"We eat it from the start of the holiday to the end, and when we run out we buy more," said Umaima Igbaria, a 35-year-old Muslim woman who lugged a carton of matzot out of a supermarket in the Arab town of Umm el-Fahm in northern Israel.

She said she, her husband and their three sons all eat matzot, usually with tea and slathered with chocolate sauce. She said they didn't care if it was "Jewish food."

Inside the store, a 5-foot-tall (1.5-meter-tall) stack of matzot boxes stood in the entryway, all that remained of the more than 4 tons that owner Tariq Ifin ordered for the holiday, which began Monday night. He had no doubts the rest would sell.

'Part of the holiday'

In the Passover tradition, matzot commemorates the biblical story of the Jews fleeing Egypt so quickly they had no time to let their bread rise. Jews also consider matzot poor man's bread, eaten to remind them of their ancestors' hardships. Few consider it a culinary delight.

"I don't like it much, but it's part of the holiday," said Simon Mizrahi, 44, an observant Jew from Jerusalem who eats his matzot with soup, cheese or butter.

Mizrahi said matzot doesn't fill him up like bread, and he worries its carbs will make him fat. Many other Jews share his ambivalence, recognizing its traditional role while saying they get tired of it.

To prevent matzot burnout, many have developed alternative recipes. Some stir crushed matzot into warm milk or coffee to make porridge. Others add an Italian twist, topping it with tomato sauce and cheese to make matzot-pizza or substituting it for noodles to make matzot lasagna, or "matzagna."

Outside of the holiday, few eat it and few stores stock it. Many say they wouldn't eat it if they had other options.

Thus their surprise when informed that Israel's Muslim and Christian Arabs - who don't observe Passover and can eat any bread they like - choose matzot.

The answer to the mystery is simple, said Arabs in several mainly Arab towns in Israel. They just like the taste.

"The kids love it. They eat it like cookies," said Wisad Jamil, a 43-year-old woman lugging a carton of matzot and tub of chocolate spread to her car for her husband and five kids at the Umm el-Fahm store.

"Don't the Jews eat our bread? Fine, we eat their matzot," she said.

Indeed, the mixing goes both ways, with Arab dishes like hummus and felafel now favorites of Jewish Israelis. And during Passover, nonobservant Jews often turn to Arab shops for leavened bread, which disappears from most Jewish-owned stores in the season.

Ifin, the supermarket owner, said some of his Arab customers once refused matzot on ideological grounds, though fewer do now because of years of mixing.

"You can't say Arabs and Jews are one people, but we share the same land, so why not share the same food?" Ifin said.

Palestinian kinship

While Israel's 1.5 million Arabs hold citizenship and vote in elections, they strongly identify with their Palestinian brethren in the West Bank and Gaza Strip. Most still call themselves Palestinians.

Palestinians in the territories and east Jerusalem largely don't share the matzot craze, and shops there don't sell it. Israel captured the predominantly Arab east Jerusalem in the 1967 Mideast war, and Palestinians claim it as the capital of their future state.

"We don't like anything that comes from them," said Jerusalem taxi driver Firas Salem, 27, when asked if he ate matzot.

"And besides," he said - expressing a sentiment shared by many Jews - "bread tastes better."

Why I abandoned “chedet” blog?

Well, the story starts some time about 15 months ago, just after the “Lead Cast” Gaza war. I started to post comments on several Malaysian news web sites and blogs. Among them, the most challenging was Dr. Mahathir’s blog “chedet”.

Dr. Mahathir published on that blog his opinions regarding the Israeli-Palestinian, Jewish-Muslim conflict. My intention was to create some “friendship” with more Malaysians and especially Muslims by commenting on “chedet”.

The challenge was really tough and self-imposing to invest a great effort abandoning many other interesting activities I have. But I was thinking that this will be worthy. My intention was to bring to the audience the other side of the coin. Friends told me that this is a lost battle, but I insisted to continue with a great hope. I discovered from firsthand how those people (most of them) are brainwashed and biased. No matter what Israel or the Jews will do, they will always be against the Jews, criticize and insult them (and I was insulted in some cases).

The reason for that bias is very simple. Brainwashing starts from the leaders, clerics and the biased media. Dr. Mahathir is one of the pillars that brainwashed his people, followers and fans. His anti Semitic expressions in the past and recently, made me very skeptic about his peaceful intentions. I was too naive to think that his anti Semitic expressions in the past were a slip of the tongue, but the man did it again and again. I couldn’t believe that such an educated person can be so anti Semitic.

I really had respect to Dr. Mahathir even his opinion was not complying to my opinion. We may not agree. We may debate and argue hardly. As a son of parents who were holocaust survivors and lost most of their dears, murdered by the nazis, I couldn’t stand and tolerate an anti Semitic jargon which is equal to the jargon hitler and goebbels used during the WW2 and the jargon that is used recently by the Iranian president – Ahmadinejad as well as by Dr. Mahathir.

Despite Dr. Mahathir’s anti Semitism in the past, I lent a hand of friendship to him and the audience in his blog. I could live with the rejection of that friendship hand. I cannot live with anti Semitic messages again and again and continue to lend my hand of friendship. There is a limit of self humiliation again and again just to create a friendship. Sure, there is not a must for friendship to be enforced on people. If I feel rejected it is time to leave. I think that 15 month was a sufficient time experience for me to give the chance for something new. I was probably mistaken and there is nothing new under the sun like my friends told me in the past.

“Creeks and rivers are streaming drinking (sweet) water to the ocean but the ocean remains salty which you’ll never drink.”