Evaluation

The Living Jerusalem Course: Evaluation

My cousin is joining the Israeli army. My aunt told me the news over Thanksgiving and I was shocked. In order to continue living in Israel, he must join the Israeli Defense Forces. I have never felt comfortable discussing Israel with my family. Because of our conflicting politics, we avoid discussing Israel. If I had learned that my cousin was enlisting before taking this class, I would have been less incredulous. After everything that I have learned about Israel, Palestine, and the conflict, I cannot imagine joining the army in order to stay in Israel. I did not mention this to my family. Even though I felt comfortable discussing my views in class, I find that for me it is much more difficult to speak openly about my opinions to my family members. I wonder if my cousin would make the same choice to join the army if he had taken this class. In the Jerusalem Project we learned a myriad of topics from the history of Jerusalem to the separation barrier to the Lesbian, Gay, Bisexual, Transgender community in Israel. Most importantly, students learn to open their minds to new opinions, to think critically, to wrestle with emotionally wrought topics, to question, and to listen. Through blogging, the Jerusalem Project gives students a space to form and change their own opinions. The Jerusalem Project should be adopted by every college campus. Any class dealing with controversial issues should implement the framework of this course. This class has strengthened my questioning skills and given me the flexibility to change my opinions. Throughout the rest of my studies, I will always remember to as Dr. Horowitz put it, “deconstruct the THE.”
Blogging gives students the opportunity to express their opinions in their own space. As opposed to typed writing assignments to hand in to a professor, the blog itself afforded student’s the freedom to express their opinions. Writing in the blog, I wasn’t as concerned with grammar or eloquence as I was about the process of forming my opinions. The blogging-buddy system is an effective way for students to interact through the blogs. Before we designated the blog buddies, I felt that it was difficult to develop interesting and thought provoking comments for my peers. The blog-buddy allows the student to view the changes of his or her fellow classmate throughout the semester. Instead of sporadically reading different classmate’s blogs, the buddy system allows for a deeper connection between classmates. If the Jerusalem Project expands to both Israeli and Palestinian students, then the blog-buddy system will be even more beneficial for the students. Although I would have liked to receive comments from Dr. Horowitz and other professors, I understand that this may inhibit some student’s writing. Comments from professors could lead students to think differently, consider another opinion, or inspire another avenue of thought, which would further complicate the “THE.” However, if professors were allowed to comment, it might take away from the perceived freedom of the blogging space. If students feel their freedom of expression would be sacrificed, then professor’s comments would not be worth the cost. At the beginning of each session, the professor could ask the students whether or not they would prefer comments. Not all students have to agree on this issue. Throughout my college career, I have never felt as free to express myself without constantly worrying about style and grammar as I have in the blogs. While writing responses, I wasn’t constantly editing myself. Writing in the blogs made it easier for me to articulate my emotions and form my own opinions, which changed after almost every class period.
The Jerusalem Project would benefit from having more class discussions. After every video conference, my brain was teeming with new ideas and questions. For example, before video conferencing with Eitan Grossman, I felt that a two state solution was the most just resolution to the conflict. After our video conference, I began questioning my opinions. Would Palestinians’ human rights be protected with a two state solution? Wouldn’t the same inequalities still exist with two states? Now I’m unsure as to whether or not a two state solution would be feasible. I would have benefitted from discussing these questions in a class discussion. Class discussions following video conferences would be fruitful. Students would benefit from processing what they have learned with their classmates. It would not be worth canceling video conferences, however, in order to have more class discussions. Time for class discussions is not always possible because the Jerusalem Project must work within the constraints of the university. If there is no way to make time for class discussions, maybe the class blog could serve as a forum for discussion apart from our personal blogs. On the forum students could share one question, idea, or section from their personal blogs. Using the class blog as a forum may be a way to foster an online discussion when an in class discussion is not possible.
While thinking about evaluating this course, I thought of the pros and cons of Armstrong’s book Jerusalem. At times, I felt slightly bogged down by reading. It was hard for me to digest such a large chunk of reading with so many historical players and facts. Because I’m not a history buff, sometimes Armstrong’s book struggled to keep my attention. Overall, despite my slight struggle with the book, reading Jerusalem is integral to the class. Reading Armstrong’s book gave me the historical context for the politics of Jerusalem and the struggles of Israel today. Because so many people debate about the historical facts of Israel, it was useful to learn them from an unbiased source. Although the reading assignments were long, it benefitted the class to have this historical background before we began the work of attempting to understand the situation in Israel today. I couldn’t think of any other comprehensive texts that could replace Armstrong’s book. In order to help solidify the information presented in the book, it would be useful for the class to review what they have read. I suggest that for each reading assignment, three students be assigned to outline or take notes on a specific section. Before class discussion, they could present the important information from his or her section. The students could even post their notes on the class blog. This system would help students remember key ideas, dates, and people.
Video conferences are a powerful tool to learn about Jerusalem and the Israeli-Palestinian conflict from the source. The Living Jerusalem Project gives students the opportunity to learn from people with a myriad of backgrounds and experiences. Every single video conference changed my perspective on Jerusalem, Israel, or the conflict in some way. Some students from our class have expressed the concern that we are only presented with liberal views. Some people have questioned why we do not video conference with right wing Israelis. I understand the desire to have a completely comprehensive approach to studying this topic; however, people can spend their entire lives studying this issue from different angles. In the media, Americans are presented with the right wing views of Israelis. If a student feels strongly that certain views should be presented, then perhaps he or she could explore the opinion in their final project. All of the video conferences were valuable and I learned from and enjoyed each one. One of my favorite video conferences was with Achmed. Because he was our age, I felt more comfortable asking him questions. During the video conference, he encouraged us to ask him any questions and was honest and open in his responses. Before taking this class, I have never before spoken to a Palestinian. Another of my favorites was videoconferencing with Aaron, the creator of Heartbeat. Not only was it enjoyable to hear about the project’s incredible work, but it was interesting to speak to an American who has chosen to focus his efforts on working towards creating a space for dialogue between Israelis and Palestinians. Every single video conference both contributed valuable information and complicated my understanding of Israel, Jerusalem, and the conflict. Another suggestion for the video conferences is that we meet with Naomi Chazan every single class period even if it is just to say hello.
The Jerusalem Project is not an average college course with a final that ends at the semester. Multiple students in our class have suggested some sort of Jerusalem Project club that meets after the completion of the course. This club could take a variety of different forms. The purposes of the club could include continuing to foster dialogue, learning, questioning, and debate. Another goal of the club could be to raise awareness about the Israeli-Palestinian conflict. Based on Lila and Allison’s presentation, it is evident that many IU students do not know much information about the conflict or the occupation. Before I took this class, I was completely unaware of the conditions in the West Bank and Gaza. If I ever travel to these places, I’m sure that what I picture now would be completely different. The club could do a variety of activities to raise awareness from giving a presentation at organizations like Hillel or having a Jerusalem festival in Dunn Meadow. The club could also simply arrange for potlucks where we continue discussing the issues ranging from the occupation to the LGBT community in Jerusalem. Perhaps the Jerusalem Project could have a service component that could be continued after the completion of the course. The Jerusalem Project should create an avenue for students to continue the process of discovery after the completion of the course.
The Living Jerusalem class has been one of my most meaningful experiences at Indiana University. Engaging in the process of this course, I learned skills that I will continue to use throughout my life. The Jerusalem Project has not only changed my views on the Israeli-Palestinian conflict but also my whole concept of knowledge and thinking. In conflicts in this world, there is less black and white and more gray than I before realized. I hope that the Jerusalem Project will continue to foster critical thinking and dialogue on many college campuses.

Great Job Addy and Michael!

Awesome presentations Addy and Michael!
Michael--I had the Had Gadya song stuck in my head all day. I really liked the Yehuda Amichai poem you read.
Addy--Your presentation really got me thinking about dialogue vs. protest. I feel like the movement would be strengthened if people who are anti-normalization would still be open to dialogue and recognition.

IU's Living Jerusalem Class is on Fiya

Awesome job Megan and Jenna!
While listening to your presentation Megan, I couldn't help thinking about Pro-Israel vs Pro-Palestinian. I wondered if a person could be both Pro-Israel and Pro-Palestinian. Can I be Pro-End the Occupation and also Pro-Israel and the Jewish state? Terminology becomes increasingly complex with all of these added layers of meaning we have discovered in this project.
Jenna- I thought MuJew was a really interesting concept. I think that this group should not restrict themselves from talking about the conflict. It seems to me that if you don't talk about it then it will inevitably become the elephant in the room. Finding Jewish IU students and Muslim IU students working to find commonalities I think is a step in the right direction. Eventually, I think these students would benefit from a open and honest dialogue about central issues like the conflict.

Truly Setting the Bar HIGH

Chris and Alex--your presentations were incredible!
It is interesting how politics and sports are intertwined. Even though sports can reinforce racism and discrimination like the Beitar Jerusalem club, sports can also serve as a vehicle towards peace. It would be interesting to consider the role of sports in the Gaza Strip and the West Bank.
Chris's presentation emphasized the many mediums people use for self expression. In contested territory, Hip-Hop, Parkour, and Graffiti become acts of resistance. Instead of violence, these forms of self-expression become forms of civil disobedience. Other than the female singer in the DAM hip-hop group there were few examples of women participating in activities like Parkour and break dancing. I'm curious to learn about more forms of self-expression that are used as a means of protest (especially ones created by women).
Truly awesome presentations!

Setting the Curve High for Presentations

Ben and Amber you both had incredible presentations. Ben--I can not believe you summarized all of Armstrong in an organized powerpoint--very well done. When you were talking about movements toward peace I thought of the movie Encounter Point. I watched this movie a long time ago and have been wanting to watch it again. The film is about Israelis and Palestinians working towards peace. Fathers and Mothers both Israeli and Palestinian who have lost their children in the conflict come together to share their sorrow. Here is the trailer: http://www.youtube.com/watch?v=vtwYzEK5DOU
Amber--I thought your forum for social change was incredible! It is too easy for people our age to assume we don't have the power to make the world a better place. Your forum promotes the truth that anyone and everyone can create social change.

Presentations Making Me Hungry For Lunch

Congrats Lila, Allison, and Kete. Your presentations were informative and interesting. I have never seen a service in a Mosque before your video. It was interesting to see how IU students felt about Jerusalem and what they knew about the Israeli-Arab conflict. It shocked me that so few students knew about the conflict, especially because the United States is so involved with Israel. It would be interesting to further explore the theme of personal attachment vs faith attachment. Do people REALLY have an attachment to Jerusalem or do they just think that they SHOULD feel an attachment to Jerusalem? Kete, your presentation made me so hungry. I was really interested in the Chefs4Peace. In class we looked at working towards dialogue through music. It is interesting how many avenues can create dialogue and work for change. Being a knitter, I couldn't help thinking about the idea of knitting4peace, because knitters love to knit together over coffee (or at least the knitters I know). Also I have zatar at home and have never used the spice, so you inspired me to try it out in my kitchen. Awesome presentations!

Evaluation Topics

One of the greatest lessons I have learned in this class is what Dr. Horowitz called the "deconstruction of the THE." Every single Living Jerusalem class added a new layer of complexity and meaning. My perspective on Jerusalem and the conflict changes every class. When we were asked to write about solutions to the Israeli-Palestinian conflict, I strongly supported a two state solution.....now I'm not so sure. I agree with Eitan Grossman that two states will not be equitable or secure human rights for Palestinians. My opinions have shifted through the information I have learned in the course and I am sure they will switch in the future. I am so thankful to have had the opportunity to take this course. I want to take this tool of open-minded flexibility with me throughout my life. I also want to stay involved in the Jerusalem Project. This isn't just a run of the mill class that ends at the semester. So topics for evaluation:
1. how can I carry these lessons about forming opinions on topics and open mindedness with me?
2. blog buddies
3. video conferences--the people we video conference with, questions, etc
4. reading material
5. further involvment

Movements Torward Peace

Actions speak louder than words. Many of Israel's laws do not reflect in their actions. For example, even though the Palestinians of East Jerusalem are supposed to have the same rights and services as the Israeli population, they still suffer from inequality. According to the Ir Amim website, Palestinians face a great degree of municipal inequality in planning and education. Through various obstacles, the Israeli government hinders Palestinian ability to physically develop neighborhoods. Despite Israel's free compulsory education law, Palestinian children receive inadequate education; "As of 2009 there was a shortage of more than 1000 classrooms; about half of the parents are forced to send their children to private education that costs money and about 5500 children go to no school whatsoever." Other inequalities faced by Palestinians in East Jerusalem include a nonfunctioning postal service, a lack of sanitation services, a poor infrastructure, extreme poverty, and unemployment. Suspicions have been raised that the inequalities faced by Palestinians are purposefully meant to cause the population to move away from East Jerusalem. If Palestinians move away from Jerusalem, the city’s population will have a strengthening Jewish majority. Ir Amim calls for these inequalities to be reconciled and to end the neglect of Palestinian neighborhoods in East Jerusalem.
In order to restrict Palestinians use of public areas, the Israeli authorities have declared certain spaces in Palestinian neighborhoods as Israeli archeological sites and national parks. As we learned in Armstrong's text, archaeological excavations and building construction have been used as a form of control throughout the history of Jerusalem. I was surprised to find out that this practice still continues today. According to the Ir Amim website, excavations currently occur under homes of Palestinians, which causes damage to their property. The government plans to create nine national parks to surround the Old City. Both archeological excavations and national parks are two avenues to secure Israeli control over the land and disenfranchise Palestinians. The Elad settler organization operates both the excavation sites and the Emek Tzurim national park. Settler groups play an increasing role in the development and maintenance of these sites.
Organizations like Ir Amim and B’Tselem are integral groups that help educate the public about the Occupation. The mission of B’Tselem is, “to document and educate the Israeli public and policymakers about human rights violations in the Occupied Territories, combat the phenomenon of denial prevalent among the Israeli public, and help create a human rights culture in Israel.” Through documentation and education, B’Tselem strives to end ignorance and promote justice. In their media updates, I learned about settler assaults on farmers in a village near Ramallah. In these assaults, stones were thrown at farmers and their olive trees were broken and burnt. Not only is their land stolen from, but Palestinians must also face continual abuse and humiliation.
I would like to ask Eitan Grossman about his involvement in both Ir Amim and B’Tselem. Are organizations like these making a difference to end the conflict? What are these organizations doing right/wrong? What sacrifices must he make in his personal life to create social change? Does he have friends who are settlers? In my research, I felt so inspired by the solidarity and hope of the Sheikh Jarrah movement. Are there any negative aspects of this movement towards equality? What could be done to strengthen the movement? I would also like to learn more about the Anatot settlement and the settler violence. Are the protesters nervous that they will face settler violence on Friday? I’m really excited to have the opportunity to talk to Eitan Grossman. Sometimes I forget that I have the potential to be an agent of change. It is inspiring to meet with people who make such a difference in their communities.

GLBT in Jerusalem

Most of my thoughts about Israel and Jerusalem are overshadowed by the occupation. When I think of Israel, I think about the conflict. For the first time while exploring these websites I started to think about the GLBT communities in Israel and Palestine. I've never considered homosexuality in relation to Judaism. I have never considered what it must be like to be homosexual in the Middle East. In an interview, Yonatan Gher, director general of the Jerusalem Open House, remarked that the Knesset sanctions 700 forms of discrimination against the GLBT community. In this same interview, Liel Kyzer asks the director general many questions that I would like to ask Elinor during our video conference. Some of these questions include: What is it like to be GLBT in a religiously orthodox city? How do Israelis respond to the GLBT community? How do Palestinians react to the GLBT community? What are some of these 700 sanctioned discriminatory acts?
Heteronormativity and patriarchy must be substantial barriers to break in the city of Jerusalem. Heteronormativity and patriarchy seemed ingrained into all monotheistic religions. People who discriminate against people based on their sexual orientation are often religiously devout. For example, most fundamentalist Christians think that homosexuality is a sin. At their core the GLBT community and the Israeli-Palestinian conflict face the same problem. The problem is one of recognition. By refusing to accept their sexual orientation, many people in power deny the rights of members of the GLBT community. This same refusal to recognize the other propagates intolerance amongst Palestinians and Israelis.

Feminism, Jerusalem, and a Few Questions

I often feel that if women ruled the world, there would no more war, poverty, or injustice. Realistically I know that a female-dominated society is not a cure all for the world's problems. Patriarchy does, however, undermine efforts to create peace and equality. In Galit Hasan Rokem's essay Not the Mother of All Cities: A Feminist Perspective of Jerusalem, she writes that, "the relationship to Jerusalem was built in the image of patriarchal marriage"(53). Throughout its history, males have felt compelled to conquer and own Jerusalem. While watching the recording of the video conference between students from Al-Quds, Hebrew University, and OSU, I was shocked with Mordichai's response to this essay. Mordichai is a settler. What shocked me about his response was how much I agreed with him. Before watching this video, I had this idea of settlers as right winged, religious zealots who refused to recognize the rights of Palestinians. Mordichai said that humans have this male desire to conquer and own land. He stated that this desire was ironic because inevitably the land will own us when we die and turn to dust. He suggested relinquishing this control and ownership. My experience of agreeing with the views of a settler is just one example of the many times my perspective has changed in this class. I liked how Dr. Horowitz phrased it as "deconstructing the THE." There is no THE settler. Not only has the Jerusalem Project taught me about the Holy City, Israel, and the conflict, but it has also taught me about myself. I have learned that I am too quick to lump people into categories. Too often I view situations as black and white. In certain situations there is no right vs wrong. In our video conference with Said Murad and David Broza tomorrow I would like to ask: What role music has taken in their life (both performing and listening to music)? How is their music collaboration received by both Palestinians and Israelis? What is the role of music in the conflict? Can music be used to help move towards peace? and How can music act as communication between Israelis and Palestinians?

On Music

When I was seven years old, my older cousing Lindsay played a song by Ace of Base in the car. Immediately when I came home, I told my mom that I was OBSESSED with the song "I Saw the Sun," but I forgot the name of the band. I felt like I couldn't live unless I had the CD. After some researching, my mom found out that the song was called "The Sign"(http://www.youtube.com/watch?v=FwatjHcV1ZM). While I listented to this song on repeat, I danced in my room. The band Ace of Base is partly responsible for my love of dancing in my room. After Ace of Base, I listened to Aretha Frankling and the Supremes and danced in my room. When the first Spice Girls album came out, I danced to the songs almost everyday and knew all of the words by heart. Though less frequent, I still dance in my room today. Sometimes I even use a hairbrush and pretent like I'm singing into a microphone. I can't imagine my life without music. I can categorize phases and ages of life through music. For example, elementary school was the NSYNC/Backstreet Boys/Spice Girls phase, middle school was my Dave Matthews phase, and high school was my want-to-be-hippie-listen to jam bands phase. In times where I have felt sad and lonely, I find comfort in listening to familiar music. Sharing music has been an important venue for me to interact with friends and family. My stepdad and I bond over liking Gillian Welch and David Rawlings. I still exchange mix CDs from a friend from middle school. Music provides flavor for life. Music is a form of communication more accessible than language. Music is an expression of our beautiful humanity.


Here are songs I can't stop listening to:
http://www.youtube.com/watch?v=NAc83CF8Ejk
http://www.youtube.com/watch?v=x668-BgXDMM

Thoughts on the West-Eastern Divan Orchestra

In his essay In Memoriam: Edward Said (1936-2003), Daniel Barenboim wrote, "Edward saw in music not just a combination of sounds, but he understood the fact that every musical masterpiece is, as it were, a conception of the world. And the difficulty lies in the fact that this conception of the world cannot be described in words--because were it possible to describe in words, the music would be unnecessary"(x). In the West-Eastern Divan orchestra, musicians from Israel, Palestine, Syria, Lebanon, and other Middle Eastern countries play together to create a musical masterpiece--their own conception of the world. Jewish Israelis and Palestinians work together to play notes in harmony. As they work together, these young musicians from disparate backgrounds begin to get to know each other. Playing music together creates a forum for dialogue. The physical wall is not the only obstacle separating Palestinians and Israelis. Perhaps the stronger barrier is the wall in the minds of Israelis and Palestinians, which inhibits them from recognizing or understanding the other. It is impossible to play notes in exact harmony and refuse to recognize the other musician. The conception of the other is often inspired by the media, which generally portrays negative and one sided views. In the film Knowledge is the Beginning, a young pianist said, "Israelis to me were something not human, because everything I saw of Israel was brutality and mass killing. It changed my view of what a human being is." Ignorance of the other makes it easier to hate the other. Ignorance of the other makes it easier to build a wall surrounding the other. Ignorance of the other makes it easier to refuse to recognize the other. The West-Eastern Divan Orchestra eliminates this ignorance. Palestinians and Israelis playing Beethoven together will not end the occupation, but it is a positive step forward to trying to solve the conflict. In an interview with Daniel Barenboim, he explained that the orchestra will not solve the political problem but it influences the way one views the other. He explains that Palestinians and Israelis will never agree. Agreeing, however, is not the problem. The problem is refusing to recognize the opinion of the other. Barenboim described that the orchestra helps these youth how to understand the logic behind the opinion of the other. People who are anti-normalization believe that the orchestra white washes the problem. They argue that the project tries to create equality where equality does not exist. I was very grateful that Jenna came to share her views of the West-Eastern Divan Orchestra. I understand her viewpoints. Sometimes I struggle with feeling that I have no right to take a stance on any of the issues regarding the conflict. I have never lived without a homeland or been surrounded by a wall that I cannot pass. In daily life, I never feel in danger or unsafe. I'm a white, middle class citizen of the United States. Who am I to offer my opinions? I guess I can only speak from my opinion as a human being. I can't help but fully support the West-Eastern Divan Orchestra. The music they create is a beautiful step in the movement towards peace.
A Hello to Mrs. Said: Hi Mrs. Said. I'm Abby and am a senior at IU majoring in American Studies. Thanks so much in advance for meeting with our class on Monday. Some of my question include: How was the concert in Ramallah received? How has the West-Eastern Divan Orchestra change since its beginning? What is your response critiques of normalization?

Reading Ali Qleibo's article Carob, Fennel, and the Red Soil of Gimzo: Crafting Palestinian Identity made me consider a person's or a people's relationship to land. He writes, "It is the aroma of his soil - spring, summer, winter, and fall - that the refugee yearns for. It is his sky, his sun, his moon, the birds in the field, the sunrise dew on the grass, the breeze that ruffles the leaves as the sun sets imprinted in his heart that sustains his solitary life abroad." Land and landscape shape culture and identity. For example, place influences food and meals. In this article, Qleibo eats matful, which is a traditional dish in Gimzo made of whole wheat pasta dough rolled into tiny balls served with bake chicken and tomatoes, chickpeas, and onions on the side. Some questions I have been mulling over in my mind are: How is identity shaped by land? What is the meaning of a 'homeland'? Is it possible to have a world without borders? Is "us" vs. "them" dichotomy necessary for identity construction?
Reading the article that Amber posted by Eitan Grossman posted made me think of other directions towards peace other than negotiating for a two state solutions. Historically negotiations have failed and the problems persist. He writes in the article, "This new political culture is one in which solidarity between Israelis and Palestinians is not only a means to achieve an end – dismantling the occupation – but is rather a core part of its belief system, its conduct, and its political vision. This political vision is one that intends to replace a regime of privileges based on discrimination, repression, and separation with a civil society in which all members have full equality. This vision is being made a reality every day on the ground, in the street, by Palestinian and Israeli activists." Cooperation and unity between Palestinians and Israelis is key to ending the occupation. Maybe instead of solely focusing on a two state solution. Palestinians and Israelis should focus on ending inequality and fighting for not just the right for Palestinians to have a homeland but all rights. I would like to ask members of Sheikh Jarrah about their visions for the future. What needs to be done to achieve equality? Are the weekly protests effective? How can the "discrimination, repression, and separation," of Palestinians be brought to an end?

The more I learn about Israel, the more I realize how little I know about Israel. Reading both Menachem Klein's article Old and new walls in Jerusalem and Julie Peteet's article The Writing on the Walls: Graffiti of the Intifada provided me with insight on why walls are constructed and how life occurs within them. Klein describes these barriers as, "designed to reestablish the Israeli domination over the Eastern Palestinian city"(56). These constructed boundaries separating Israel and the occupied territories work to reinforce the "us" verses "them" dichotomy. These walls serve to construct identity in opposition to the "other." Klein explains that boundaries function as an "identity narrative"(57). Borders work to exclude the "other" and are a manifestation of power relations. In Israel, physical walls are not the only forms of separation; "Thick ethnic-national, political, community, religious, historical, and cultural walls separate the Jewish from the Arab side of the city"(60). Whether invisible or visible, Israelis and Palestinians encounter multiple walls of separation. These boundaries work to subjugate Palestinians and enforce Israeli supremacy. In order to assert dominance and control, Israel used the historical weapon of construction; "The high rate of Jewish construction was made possible by placing Israeli walls around Arab residential neighborhoods by confiscating land, prohibiting construction on land designated 'green,' withholding building permits, deliberately failing to promulgate a master zoning plan, and placing bureaucratic obstacles in the way of Palestinians wishing to build"(63). As a result of Israel's growing domination, Palestinians suffer. Border police and security checkpoints militarize daily life(67). Palestinians struggle with widespread poverty. Through censorship and control, Israel works to undermine Palestinian political organization. On these walls of separation, Palestinians have found a subversive medium for self expression. Peteet explains how graffiti functions as an agent of power and expresses community resistance, debate, self-reflection, an assertion of collective identity, and civil disobedience. Graffiti gives voice to the voiceless; "'a response of people denied a response'"(146). Instead of solely protesting occupation, graffiti works as a "community bulletin board"(152). Various political factions engage in debate. Peteet explains how graffiti is both a reminder of life under occupation and a form of mass resistance; "The sheer ubiquitousness of graffiti was a constant reminder both of the abnormality of everyday life under occupation and of the mass uprising. They worked with daily general strike to imprint on the landscape abnormality and resistance"(143). Even though it is quickly painted over with black paint, graffiti is a valuable form of self expression and political protest. When the notorious graffiti artist and self proclaimed 'art terrorist," Banksy came to write on the walls of the West Bank, he described how graffiti functions as a way to, "turn the world's most invasive structure into the world's longest gallery of free speech and bad art." He stated that the wall, "turns Palestine into an open prison." Reading these articles, I also viewed Israel's actions as creating a prison around Palestinians. In order to secure their own safety, Israelis have imprisoned Palestinians. In our video conference with the Palestinian students from PAYLARA, I want to ask how the occupation affects their daily life. Do they feel like they are living in a prison? What are their hopes for the future?

Jerusalem Festival--From the National Mall to Dunn Meadow

Studying the history of Jerusalem has taught me that people from all three monotheistic faiths have STRONG attachments to this holy city. Throughout history people have been willing to die for Jerusalem. These strong attachments foster strong opinions. Many people are unwilling to consider the beliefs of the other. In 2011, the Jerusalem Project faces the same challenges that the Jerusalem Festival faced in 1993. In her essay Dialogue as Ethical Conduct: The Folk Festival That Was Not, Galit Hasan-Rokem explains that while planning for the Jerusalem Festival, "negotiations between the Palestinian and the Israeli research teams moved in complex circles touching questions of belonging, identity, lawful claim, inherited ownership, continuity, uniqueness of sentiments--of each of the national entities represented. One has to keep in mind that whereas mutual recognition was not yet achieved on the political level, the project itself could not exist unless based on such an assumption." The Jerusalem Project works to promote dialogue at a time where certain Palestinians and Israelis deny each others' right to exist. When one refuses to recognize the other, the possibility for dialogue is destroyed. Through education, the Jerusalem Project promotes tolerance and understanding amidst intolerance and hatred. Conflicts and challenges abound when discussing such contentious issues. The Project creates a space where people can gather information from multiple sources, study different opinions, and form their own beliefs concerning Jerusalem and the Israeli-Palestinian conflict. In Suad Amiry's article Researching East Jerusalem, she writes, "I saw in the Jerusalem Festival a valuable cultural venue to promote understanding, respect, and mutuality between our two peoples. For only through cultural events can people relate on an equal bases and see the human face of the Palestinians, who have for too long been deprived of telling their own story directly. At the root of the Jerusalem Festival was the principle of equal representation, parity, and mutuality between Israelis and Palestinians." These same principles are inherent in the Jerusalem Project. Through promoting dialogue and understanding, the Jerusalem Project develops life-long advocates for peace. As a student, I am so proud to participate in the Jerusalem Project. Writing in the blogs has been a freeing way to explore my own thoughts about Jerusalem and the Israeli-Palestinian conflict. The video conferences are a valuable opportunity for me to learn from knowledgeable experts and caring people who experience this conflict in their daily lives. In class, we are able to engage in respectful dialogue and discuss our own unique opinions. Thanks to the Jewish Studies Program and the Center for the Study of the Middle East, we were able to attend the Dualing (Dueling) Narratives With(In) Israeli and Palestinian Jerusalem workshop with presenters who are committed to the Project. The Jerusalem Project should be brought to every campus and it should be a required credit for all students in Israel and Palestine. I am so grateful to be a part of the Jerusalem Project. Lets bring the Jerusalem Festival to Dunn Meadow!

My views on the Palestinian and Israeli conflict are always changing. Many of my family members and friends do not believe in a two-state solution. One of my second cousins lives in a settlement in the West Bank. I don't understand this mindset. Sometimes I think their connection to the Jewish faith and the belief that Jews need a homeland blinds their mindset. Sometimes I think they base their opinions on fear propagated by terrorist attacks. Fear breeds hatred and hatred breeds fear. Growing up in a secular and liberal home, I never questioned the need for a two-state solution. Palestinians-Israeli negotiations should focus on a two-state solution as a path for peace. In order for these negotiations to work, both parties must respect the other. In our video conference with Naomi Chazan (who I would like to video conference with everyday) stated that in order for peace to occur the, "rights of the other and the narratives of the other must be recognized." Israelis and Palestinians must work to stifle intolerance and work toward a solution agreed upon by two parties. Israelis and Palestinians need to recognize the humanity of the other. In order to have an independent Palestinian state alongside Israel, settlement building must end. In our video conference Naomi Chazan stated that, "Settlements are completely antithetical to a just peace," and that, "Israeli occupation is not only not in Israel's interest but also goes against universal values and Jewish morality." I agree with these statements. I want to learn more about settlements. Is living in a settlement always a political statement? The first step to a two-state solution is fostering an environment of tolerance and open dialogue. This dialogue should be promoted in places where Israelis and Palestinians meet on a daily basis (markets, buses, shopping malls). Even though I feel that a two-state solution is necessary, I also succumb to pessimism. Dialogue is integral to dispelling pessimism.

Idea for my Final Project

Human trafficking is a form of modern day slavery. In my final term paper, I will explore human trafficking in Israel in general and Jerusalem in particular. The 2000 United Nations Trafficking Protocol defined trafficking as, “the recruitment, transportation, transfer, harboring or receipt of persons by means of threat or use of force or other forms of coercion, of abduction, of fraud, of deception, of the abuse of power, or of a position of vulnerability or of the giving or receiving of payments or benefits to achieve the consent of a person having control over another person, for the purpose of exploitation.” In many cases victims are tricked into being trafficked through promises of a paying job overseas. Once the victim is in the process of being trafficked he or she is physically abused, purposefully disoriented, raped, or not given enough food to eat. Trafficked victims are exploited for sex work or other forms of migrant labor.
Israel has a poor record in human trafficking. According to the article Israel’s miserable record in human trafficking, “’Israel is a popular destination for women trafficked for the purpose of sexual exploitation and men and women trafficked for the purpose of labour exploitation’”(25). In my paper, I will explore why Israel has such a poor record in human trafficking. In my investigation of this problem, I will discuss where immigrants are trafficked from, how victims are exploited, and who is exploiting the migrant workers. After exploring the problem, I will discuss efforts to combat human trafficking in Israel.

Thoughts on Montefiori's Epilogue and Naomi's Chazan's Article

Montefiori's epilogue enriched my understanding on the current political situation. Reading this epilogue was an effective complement to Armstrong's book. Reading Montefiori's epilogue gave me more insight into the issue of settlement building in the Occupied Territories; "The aggressive building of settlements, designed to colonize Arab neighbourhoods and sabotrage any peace deal to share the city, and the systematic neglect of services and new housing in Arab areas, have given even the most innocent Jewish projects a bad name. Even though he critizes these and other actions of Israelis, Montefiori is more quick to include positive actions of Israelis in his work.
Before reading Naomi Chazan's article Owning Our Identity, I never thought of the consequences of calling Israel a "Jewish state." While I was reading, I couldn't help to compare this title to calling the United States a "White state," just because caucasions are a majority. Chazan brings up the point that, "Using 'Jewish' as modifier for a state means defining "Jewish' to at least the satisfaction of a majority of Jews. And as any Jew in Israel or abroad knows, that's a centuries'-old conundrum." Sometimes when people ask me if I am Jewish, I respond that I am 'Jewish...ish,' because I no longer go to Shabbat services or go home for the high holidays. I agree with Chazan that, "the correct description for these democracies should be the sovereign expression of the right of the Jewish--or Palestinian--people. The article states that most Israelis accept the 1967 boundaries. How would Israelis react to confronting the outcome of 1948?
When I was googling Naomi Chazan, I started exploring the New Israel Fund website. According to the organization's website, the NIF is "committed to equality and democracy for all Israelis." In an effort to provide civil and human rights for all citizens of Israel, the NIF funds over 800 organizations. One of the issues concerning the NIF is equality of women. In clicking on the women's issue, I came across a webpage titled, "10 Facts You Probably Didn't Know About Women in Israel." Here are some of the facts that astounded me: 22 out of 120 (18%) legislators are women, only one is an Arab woman, 350 of 2, 700 (13%) of local council members are women, over half of Jewish girls graduate high school with a matriculation certificate; however only slightly over a thire (34.4%) of Arab youth graduate high school with a matriculation certificate. From browsing the website, it seems to me the NIF is an influential and productive organization dedicated to civil rights and plurality. I would like to learn more about this organization and Chazan's involvment within it.

Hope for Peace

When I was 11 years old, I went on a Shabbaton with my friends from my school. The Shabbaton was supposed to be a Shabbat weekend of education and prayer. I wanted to go on this Shabbaton because it was an excuse to spend an entire weekend hanging out with my friends. Because it was so long ago, I don't remember much from this weekend except that I was really excited to wear a new purple patterned skirt. One event, however, from this Shabbaton weekend I vividly remember. Sitting cross legged on the floor of a cafeteria, we were shown a film about Palestinian and Islamic children being indoctrinated to hate Jews and Israel. We saw violent images of Palestinian terrorists attacks. This film did not discuss Israel's violent actions against Palestinians or explain that they were only representing a small percentage of extremists. At this Shabbaton in Ohio, we were being indoctrinated to support Israel blindly and despise Palestinians and their hatred. After viewing this film, most of my friends felt horrified at the actions of Palestinians. I felt confused and angry that we were shown this one sided film. Ever since I became aware of the Israeli-Palestinian conflict, I have felt confused. I do feel that Jewish people need a homeland. Since taking this class, I started rethinking why I have this feeling. I still don't know if I can articulate why I feel like Jewish people need a homeland. Part of this feeling is because of the Holocaust. After the genocide of 6 million people, Jewish people need a geographic place of their own. With intolerance, hatred, and violence in the world, all people need a safe place. Palestinians need a safe place. Reading about the creation of Israel and a Jewish homeland made me angry. Throughout reading about the history of Jerusalem, it has continually amazed me how easily the oppressed become the oppressors. Even after a history of discrimination, pogroms, and the horrific tragedy of the Holocaust, Jewish people in the creation of Israel tyrannized Palestinians; "in the eyes of Israel's right, the Jews' return to their holy place involved the destruction of the Muslim presence there"(408). Like empires that had conquered Jerusalem in the past, they used building construction as a weapon against Arab citizens. Israeli policies and settlements have caused thousands of Palestinians to lose their homes. After a history of living in exile, the state of Israel has forced another group into exile. After a history of suffering through pogroms, the Jewish people enacted pogroms against Palestinians. In the history of Jerusalem, the Islamic conquests have been the most peaceful and tolerant. The Jewish conquest of Israel did not follow the Islam's example; "it becomes a sad irony that on two occasions in the past, it was an Islamic conquest of Jerusalem that made it possible for Jews to return to their holy city"(420). Often times I feel that the Israeli-Palestinian conflict is hopeless, but I never lose my optimism for the future completely. Losing hope that a solution among Israelis and Palestinians can be reached would mean losing hope in humanity.

Thoughts on Chapters 14-15

In almost every chapter in Armstrong's account of the history of Jerusalem, an empire or a group of people rise to power and then decline. In chapter 14, the Malmuk empire comes to an end and in chapter 15 the Ottoman empire rises and falls. After feeling disillusioned after the Crusades, I tried to read these chapters with more sympathy and understanding for the circumstances of the time. Instead of feeling angry towards the religions, I started considering how politics take on these religious endeavors. Even though Saladin conquered Jerusalem peacefully and bloodlessly, intolerance continued to grow. Even though Christians were allowed to maintain control of their holy places, Muslims began building to obscure the Christian characteristics of Jerusalem. Armstrong describes this building as an "ideological weapon"(297), fueled by Muslim animosity towards Christianity. As tensions between Muslims and Christians intensified, the relationship between Muslims and Jews improved; "Saladin also invited the Jews to come back to Jerusalem, from which they had been entirely excluded by the Crusaders"(298). Despite this welcoming of the Jewish people, religious intolerance continued to grow. Intolerance is contagious. The Jews were intolerant to the Christians, the Christian were intolerant to the Jews, the Muslims were intolerant to the Christians, and this intolerance cycles until all groups are intolerant of one another. Instead of feeling frustrated with this religious intolerance, I tried to understand from where these feelings of prejudice arise. I understand why Muslims discriminated against the Christians after the death of so many people in the Crusades. Armstrong writes that this bloodletting let to defensiveness; "A new defensiveness had entered the Muslim feeling for Jerusalem, which could be destructive to the city"(302). Acts of intolerance arise from a person's worst self. All of the monotheistic religions, however, urge human beings to live as their better selves. It is ironic that in such a holy city integral to the three monotheistic faiths people refused to live by the values set forth by their religions. Discrimination and persecution were not just present in the East but also in the West. Jews in Europe suffered through pogroms and exile. Despite its seeming pervasiveness, not everyone was intolerant of other religions. Sufis still taught religious tolerance and understanding. An order of Sufis called the Bistamiyya "promoted a program called sulh-e kull ("universal conciliation") to enable the different religious traditions to understand one another. After centuries of hatred and warfare, it was an attempt to find reconciliation that could have been very valuable in the tense city of al-Quds"(313). In these past chapters, Sufism has provided me with hope for the good of humanity amidst so much religious persecution and hatred.

Discovering Islam

The Subject Tonight is Love

by Hafiz (a Sufi poet) translated by Daniel Ladinsky

We are the guardians of His Beauty
We are the protectors
of the Sun.
There is only one reason
We have followed God into this world:
To encourage laughter, freedom, dance
And love.
Let a noble cry inside of you speak to me
saying,
"Hafiz,
Don' just sit there on the moon tonight
Doing nothing--
Help unfurl my heart into the Friend's Mind,
Help, Old Man, to heal my wounded wings!"
We are companions of His Beauty
We are guardians
of Truth.
Every man, plant, and creature in Existence,
Every woman, child, vein and note
Is a servant of our Beloved--
A harbinger of joy,
The harbinger of
Light.

Before this class, I was ignorant about the origins of Islam. Recognizing the Prophet Muhammad and the holy city of Mecca was the extent of my knowledge. For the first time since reading about the history of Jerusalem, I felt hopeful about peaceful coexistence between the monotheistic religions. Islam is the only religion to appear in Jerusalem and be tolerant of other faiths. Like Judaism and Christianity, Islam teaches compassion, kindness, and caring for the poor. In its early history, Islam was more successful in putting these values into practice. Muslims considered themselves as well as Jews and Christians to be children of Abraham. Instead of dwelling upon differences, they unified themselves with the other monotheistic faiths. The teachings of Muhammad did not undermine the teachings of Moses, Jesus, or any of the other previous prophets (221). Unlike other religions, Muslims practiced the principles of their faith. When 'Umar conquered Jerusalem, he didn't kill Christians, raze their sacred spaces to rubble, or expel them from the city. 'Umar peacefully and bloodlessly conquered this holy city. Armstrong writes, "If a respect for the previous occupants of the city is a sign of the integrity of a monotheistic power, Islam began its long tenure in Jerusalem very well indeed"(228). Reading this chapter about the origins of Islam felt refreshing. After reading about so much death and destruction, I felt a renewed sense of hope for the city of Jerusalem. Of course this hope was short lived as intolerance began to grow.
Instead of separating holy from unholy or clean from unclean, Islam purports that everything is holy, "Everything was holy and had to be made to realize its sacred potential. All space, therefore, was sacred and no one location was holier than another"(221). Muslims also believed that because everything came from God, everything was good(221). These beliefs made Muslims embrace the other monotheistic religions. Instead of separating the sacred, everything was sacred. This belief informed the architecture of their places for worship. Instead of separating mosques from their surroundings, Muslims incorporated elements from nature like trees. The Prophet Muhammad said, "'Revile not the world for the world is God;"(226). I connected with this teaching. My sacred spaces are outdoors where I can connect with nature.

Based on the first ten chapters of the book Jerusalem: One City Three Faiths by Karen Armstrong, I would sum up the history of the city of Jerusalem as follows: As empires conquer one another, different rulers take control of Jerusalem. The Temple is built, it is destroyed, it is rebuilt, it is destroyed, it is rebuilt, and it is destroyed. As different religious groups come to power, they exclude other religions from Jerusalem and claim the holy city for themselves.
In their feelings towards sacred spaces, Jews and Christians switched roles. Before the Temple was destroyed, Jews felt that it was the only place where one could find God's presence on earth. The destruction of the Temple caused Jewish belief to change and evolve. Instead of finding the Divine in sacred space, Jews found God in their fellow human beings; "Jews must realize that their dealings with others were sacred encounters. Now that the divine could no longer be experienced in sacred space, Jews must find it in their fellow human beings"(157). During this time period, rabbies began to codify oral law, which became the Mishnah. Reading Armstrong's section about the Mishnah, reminded me of lessons I was taught in Jewish day school and Sunday school. I could hear Rabbi Levy's voice in my head saying "Though shalt love they neighbor as thyself." I remember Mrs. Bornstein emphasizing that Jewish law prohibits lashon hara, or gossip, and feeling guilty for talking behind Emma's back at lunch. In this period instead of focusing on their lost Temple, the Pharisees taught that the family home is a holy place or a "mikdash m'at ('small sanctuary')"(166). God's presence was dependent on the community of the Jewish people.
Before Constantine declared Christianity as one of the official religions of the Roman empire, Christians practiced their faith in a spiritual manner that was independent from sacred spaces. Eusibius purported that dedication to sacred spaces or objects was akin to paganism. He believed that, "The attachment of permanent value to Jesus's humanity was as perverse and irrational as the Jews' attachment to an earthly city"(178). Once the Tomb of Christ was unearthed (and the Temple of Aphrodite above demolished) and Constantine's basilica was completed, Christians became tied to these sacred spaces, "It had become a symbolic 'center,' where the divine power had touched the frail world of humanity in a unique way. It represented a new start for humanity, a fulfillment of the religion of Abraham and a new era in Christian history"(183). Despite their previous antagonism towards sacred space, Christians felt connected to these holy sites.
Throughout Armstrong's book, I have found it fascinating to learn about how these monotheistic religions have changed over time. Both Christianity and Judaism have proven resilient in times of turmoil. Jews adapted their belief system when the Temple was destroyed. They tranisitioned from feeling that the Temple was the only place to enounter the Divine (and dying for this belief) to believing that God's presence could be found in a fellow human being. Christians placed emphasis on certain holy places to create a 'sacred geography' for their religion.
Religious conflict in Jerusalem is a historic conflict. From the Jews separating themselves from the "goyim," to Christians expelling Jews from the city, religions have fought with one another for centuries over control of Jerusalem. Reading about religious intolerance even in these historic times makes me feel angry. Armstrong accurately articulated my frustration with religious intolerance when she wrote, "Persecution does not always make its victims compassionate. From the start the New Jerusalem involved the exclusion and denigration of others in a way that was far removed from the compassionate ethic of Jesus"(186). (I drew a smiley face by this statment)

A little bit about me.....

Chemex Coffee

I start every morning with a hot cup of coffee. Black with one ice cube so I can drink it right away. Many mornings when my mom drove me to school, I would hop out of the car at our neighborhood coffee shop and order her a grande coffee no room for cream and an iced white chocolate mocha for myself. Somedays my mom would wake me up in the morning by knocking on my door and giving me warm cup of milky coffee with sugar. Over the years, I've learned to appreciate a cup of coffee. My mom and stepdad John brew coffee in a Chemex. Here is how I learned to make coffee: 1. Place Chemex with paper filter on scale 2. Zero the scale 3. According to Mom add 50 grams of coffee grounds. According to John add 55 grams of coffee ground. 4. boil a pot of water 5. Fill up filter with boiling water and continue filling with water until Chemex is full.

Knitting

In my room I have a milk crate full of yarn. My first knitting project was a small blanket for my favorite stuffed animal Sunshine. Now I am working on a shawl. Pictured above is my favorite type of yarn, Noro. I love the color variegations.

Airports-Airplanes-Gold Member

By the time I was nine years old, I was a Gold Member on Continental Airlines. When my mom married John, we moved to Indianapolis. I traveled almost every other weekend to visit my Dad in Houston, Texas. Gate agents knew my name. With my Gold Member status, my Dad and I were upgraded to first class. As the stewardess handed us complimentary nuts, she referred to my Dad as "Mr. Abigail Sarah Rivin." There is no airport that I can't handle.

Greens

I love kale.

The Outdoors

The Summer Day

by Mary Oliver

Who made the world?

Who made the swan, and the black bear?

Who made the grasshopper?
This grasshopper, I mean--

the one who has flung herself out of the grass,

the one who is eating sugar out of my hand,

who is moving her jaws back and forth instead of up and down--

who is gazing around with her enormous and complicated eyes.

Now she lifts her pale forearms and thoroughly washes her face.

Now she snaps her wings open, and floats away.

I don't know exactly what a prayer is.

I do know how to pay attention, how to fall down

into the grass, how to kneel down in the grass,

how to be idle and blessed, how to stroll through the fields,

which is what I have been doing all day.

Tell me, what else should I have done?

Doesn't everything die at last, and too soon?

Tell me, what is it you plan to do

with your one wild and precious life?

Until I was eight years old, I didn't know the difference between a fly and a mosquito. I assumed the pestering flies buzzing around were the bugs delivering itchy mosquito bites. As a child in Houston, Texas, I spent little time in nature because it was too damn hot. Some of my few memories spending time outdoors include decorating the magnolia tree in the front yard with ghosts for halloween and picking sour fruit from a neighbor's tree with my babysitter Maria. As I grew older, I spent more time outdoors. My mom and I spent summers on Monhegan Island in Maine. To protect ourselves from tics carrying Lyme disease, my mom made me duct tape my socks to the outside of my pants. I was embarrassed but this embarrassment did not keep me from continuing to hike. I've spent a month backpacking through the Absoroka Mountain Range in Wyoming, floated down the Owens River in a tube, got stuck waist deep in the muddy banks of the Dirty Devil River, and summitted Mt Dana with friends before breakfast. Nature is my synagogue.

Andy Borowitz

I think Andy Borowitz is hilarious.

Books

I like to read. Pictured here are the bookshelves in my home in Indianapolis. There is always a stack of books on my nightstand.

Swim Club by the Cave Singers

This is my current favorite song and its notes emanate from my room daily.

http://www.youtube.com/watch?v=PoKzyr4zMNE

A Religion Emerges from Exile

"The Destruction of Jerusalem and its Temple was in some profound sense the end of the world"(79). This sentence begins Armstrong's fifth chapter Exile and Return. The city of Jerusalem was demolished and Yahweh had deserted the people of Israel. Armstrong describes the destruction of the city as "an act of de-creation,"(79). Exile, however, allowed for the creation of a unified Jewish people. Some exiles integrated into Babylonian society while others grasped onto tradition. Armstrong describes that after losing their homes the people of Israel were in a state of "spiritual dislocation"(82). As an outsider in a foreign land, exiles lose their sense of meaning and feel lost. Some people clung to the old mythology of Zion. Armstrong explains that, "the history of religion shows that in times of crisis and upheaval, people turn more readily to myth than to the more rational forms of faith. As a form of psychology, myth can penetrate deeper than cerebral discourse and touch the obscure cause of distress in the farthest reaches of our being"(82).[This quote reminded me of our class discussion about mythology and how today we often disregard it as irrational] Mythology can be more comforting to people than other forms of religion. Often it is easier to find meaning in the stories of mythology than in other religious texts. The exiles who tried to maintain their identity and traditions performed practices that would distinguish them as unique group of people like food laws and circumcision.
The Judaeans' elaborate description of the Temple and its practices were written when the Temple was a pile of rubble. Their writings were creative ideas for a new temple and a new way of life out of exile. Armstrong states that, "the most detailed Jewish texts regarding sacred space and the sanctity of Jerusalem describe a situation that no longer existed at the time of writing. 'Jerusalem' had become an internalized value for the exiled Judaeans: it was an image of a salvation that could be achieved far from the physical city in the desolate territory of Judah"(89). Jerusalem became a symbol of hope, a light city at the end of a dark tunnel, and a place of salvation. Today Jerusalem is still a symbol for the three monotheistic religions. As a city of salvation, it is easy to understand why people attach such strong emotions to Jerusalem. It is not just an ordinary city but a city of redemption and hope.
One theme in this chapter is how separation marks holiness. In Ezekiel's plans for the new Temple, rooms would be separated on a scale of holiness. Walking through the Temple, each room would become more sacred with the innermost room, the Devir, being the holiest. The people of Israel's conception of God was also becoming separate from humanity. Armstrong explains that, "God was becoming a more transcendent reality, more radically separate (kaddosh) from the rest of mundane existence"(85). The Jewish people separated themselves as more holy than the peoples of the rest of the world; "the Golah must live apart from the Goyim"(99). All of these examples indicate that separateness marks holiness. In this chapter holiness is also described as an order where everything and everyone has a correct place; "By meditating on this idealized cultic map, the Israelites would learn the nature and meaning of holiness, where every person and object had its place. They must find a center for their lives and a new orientation"(86). The people of Israel had to locate themselves after their dislocation. They had to find meaning in the meaninglessness that accompanies exile.
Writing this post I realize that I'm struggling with what to call the People of Israel. Are the Judeans Jews? Are the exiles in Babylonia considered People of Israel? Are the Golah Jews? My confusion is due to the constant changes and evolutions of the Jewish people throughout history. I have always thought of the Jewish people as one cohesive unit--from slavery to Mount Sinai to Canaan. This idea of unity was a misconception. I found the most interesting aspect of this reading to be how a religion was born out of exile. In their dislocation, the people of Israel joined together into a distinct group. They found common ground in their suffering. In attempt to maintain their identity, they found comfort in traditions and ritualistic practices that would separate themselves from the people of Babylon. In this chapter, I found more recognizable descriptions of the Judaism that I have practiced. The religion became solely monotheistic and the people practiced the Law of Moses and mitzvoh.

From 3rd through 6th grade, I went to the Hasten Hebrew Academy of Indianapolis. Here I studied the Hebrew language and was taught Torah and Talmud from Orthodox Rabbis. When I hear I think of Canaan I remember Rabbi Levy describing it as the, "Land of Milk and Honey." In her book Jerusalem: One City, Three Faiths, Karen Armstrong explores the idea of holy cities and sacred places. She writes, "Even those who have no interest in any of the traditionally holy cities and have no belief in the supernatural often have special places to which they like to repair. Such sites are "sacred" to us because they inextricably bound up with our conception of ourselves; they may be associated with a profound experience that transformed our lives, with memories of early childhood, or with a person who was important to us." Reading this passage made me think about my sacred places. One of these places is the kitchen nook back home. Through high school, I studied at the kitchen table while my mom made dinner. While she coated the chicken in Panko breadcrumbs, I studied US history. Periodically she would give me before dinner snacks--a bite of the dish simmering in the pot or a salted cucumber. This place both brings up memories of my childhood, reminds me of my mom, and fosters nostalgia for my home. I can understand why so many people consider Jerusalem a sacred city. Jerusalem is an integral place for the three monotheistic faiths. People use religion to define themselves and Jerusalem is defined by religion. For Jews, Christians, and Muslims, Jerusalem is place that defines who they are in terms of their religion or a place, "inextricably bound up with our conception of ourselves." We discussed in class that Jerusalem is a place where religion an sacredness is tangible. Jerusalem is religion in objects and buildings. I feel connected to Jerusalem and I haven't even been there. When I think of Jerusalem, I think of the Western Wall, which in turn reminds me of the Western Wall we made out of paper at JCC summer camp. I wrote hopes and wishes and prayers are crumpled pieces of paper and placed it in spaces of our version of the Western Wall.

Very Late Response to Readings from Week 2

Here is a list of what caught my attention so much in this week's reading that it warranted a highlight AND a star and why these quotes piqued my interest:
From Jeremy Pressman's article A Brief History of the Arab-Israeli Conflict

• "As a result of the war, approximately 650-700,000 Palestinians became refugees mostly as a result of Israeli expulsions, military offensives, and massacres and the resulting panic and fear."--The media always seems to pay more attention to Palestinian suicide bombers than Palestinian refugees. Refugees are forced to leave their homes, family, friends, and possessions as a result of violent action.
  
• In the years following the war in 1948, "Arab infiltrator killed hundreds of Israelis, including approximately 200 civilians. During the same period, Israel killed 2,700-5,000 "mostly unarmed" Arab infiltrators and expelled more than 10,000."--fighting violence with violence only creates more violence. In such a holy place, there are so many unholy actions.

From Jerusalem Then and Now by Mick Dumper

• "While the Western name Jerusalem derives from the Hebrew (and before that Aramaic) word Yerushalaim (city of peace), in Arabic the city is known as al-Quds al Sharif (the noble holy place) and Bait al-Maqdis (house of sanctity)." I never had heard of the Arabic names for Jerusalem. In a city named for peace, violence, and sanctity, there is too much violence.

The articles by both Rubin and Khalidi provided a thorough account of the history of Jerusalem. It is interesting how someone's background can affect his or her representations of history. Many people have the misconception that history is comprised of undisputed facts, however, history too can be changed and affected by people's perspectives. Rubin ends his history of Jerusalem in 1976 and chooses to leave out contemporary conflicts. Ignoring the years between 1976 and when he published the article, provides reader with a skewed version of Jerusalem's history. One of the reasons I am so excited about this class is that we will be presented with multiple perspectives--both Palestinian and Israeli. It is necessary to understand both perspectives to realize the truth.

In her article Researching East Jerusalem Suad Amiry quotes an ancient Talmudic proverb that states, "When God created the world, he created ten portions of beauty. He gave nine to Jerusalem and one to the rest of the world." Whether I see an image of the Dome of the Rock or people praying at the Western Wall, I am always affected by Jerusalem's beauty. Even though I have never visited Jerusalem, I feel a strange attachement to this place. I currently tell people that I am "Jewish-ish" when anyone asks me about my religion. When I was younger I was more of a practicing Jew--I went to high holiday services, until 7th grade I attended Jewish schools, I had my Bat-Mitzvah when I was thirteen, and on the occassional Shabbat I would eat Challah and light the candles. As I grew older, my connection to the Jewish faith started to fade. I stopped going to high holiday services and my family no longer said the motzi before we ate dinner. Even though I'm not currently a practicing Jew, I still have a connection to the Jewish faith and culture. I still wish my family a Happy Rosh Hashanah, I eat Hamentashen around Purim, and I occassionally light the Menorah candles on Channukah. With this connection to the Jewish faith comes an attachment to Israel and Jerusalem. I have conflicting feelings about Israel. Even though I believe that the Jewish people need a homeland in Israel, I do not agree with many of the actions of the Israeli government. When I think of the Israeli-Palestenian conflict, I feel angry, confused, and hopeless. I can't conceptualize peaceful or fair solutions. In this class, I hope to learn more about the issue from multiple perspectives. When discussing the conflict in Israel with my family and Jewish friends, I am angered by the common opinion that Israel can do no wrong and Israelis are the only victims in this violent conflict. In conversation, I often feel like the Palestenian perspective and trauma are completely ignored. I'm looking forward to studying Jerusalem through an ethnographic perspective. Jerusalem is so rich in culture, history, and religion. Despite all of the violence and hatred that occurs in the city, Jerusalem is a sacred space. In a place where people from three different monotheistic religious feel so close to God, why can't they act a little more Godly? After Amiry quoted the Talmudic proverb in her article, she wrote that the quote should have stated, "When God created the world, he created ten problems. He gave nine to Jerusalem and one to the rest of the world." Even though I want to learn more about the Israeli-Palestinian conflict, I hope that this class will help us uncover the beauty and richness of Jerusalem and Israel despite its problems. Despite the conflicts, Jews, Christians, and Muslims continue to love Jerusalem and practice their faith in this ancient city. People wouldn't have such strong feelings about Jerusalem if it wasn't so sacred. I want and need to visit Jerusalem. When I read Professor Horowitz's description of cross cultural contact in Jerusalem("French croissants have been localized and can be found on sale on Salahadin Street laced with the herb za'atar; Eastern European gelfite fish showed up next to Middle Eastern kubeh dumplings at a Kurdish Jewish bar mitzvah"), I was ready to hop on the next flight to Israel!