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.