Wednesday, November 23, 2011

Monday's Presentation

The presentations last Monday were very interesting.  The first one made me wonder when Jews ceased to be referred to as 'Isrealits' and became known as 'Jews'.  I agree that it is hard to study the history of Palestinian and Jewish interactions.  It was impressive how the presentation was able to span a very wide span of time, from the early beginnings to modernity, in twenty minutes.
The second presentation:  I think it is a good idea to have a resource that defines what social activism is.  One thing I might ad to the resource, is a list of places that someone can get involved in already in Bloomington.  I know that on the City of Bloomington's website there is a link for all the volunteer opportunities.

Wednesday, November 16, 2011

Today's Presentations

Both of the presentations today were very well done, and I am excited to see what everyone else is going to present!

The 1st Presentation:
These questions would be really interesting to take to an ever wider pool of people to see how the results would change.  The overall conclusion appears that everybody who identifies with one of the three Abrahamic religions gernally views Jerusalem as a sacred city.  Creating interview questions is so difficult, and I wonder, for future reserach purposes, how the questions could be phrased so that 'sacred' and 'conflit' are not in the questions.  That way we can see if those two aspects are a part of how they see Jerusalem.

The 2nd Presentation:
I am interested now in looking more into 'Chefs for Peace'.  Identity is so strongly connected to food, and as was mentioned in the presentation, politics also joins in.  It seems that the questions 'who had it first', or 'the appropriate name' for certain dishes gets impossible to really answer.  Everything draws influences on what was presented to them in the past.  Who 'owns' a certain dish is really determined by how far the person wants to look back in the history of the food's origin.  The  politics around growing and picking zatar is something that I never heard of.  It makes me wonder how many people are fined each year for trying to pick the spice, and how hard it is to grow inside.

Sunday, November 13, 2011

Evaluation

This course has been very interested and I can say that it is unlike any other course I have taken.  In the evaluation I think it is worth while to focus on the following things:

The importance of being able to video conference people who are active in the conflict/occupation and who are experts in their respective fields.

The readings and the blog.  The reading have been both helpful and beneficial to the class.  There was a suggestion in one of the classes to have 'blog partners' and I agree that this is a great idea for blog interaction.

In the recent classes we have dealt more with minority groups and I feel that in a future class it would be helpful to learn more about these minorities.

Tuesday, November 8, 2011

B'Tselem and Ir Amim

http://www.btselem.org/video/2009/08/gaza-inside-look-summer-games
First off this video from the B'Tselem video archive struck me as really interesting, and I loved watching the youth in Gaza play at the summer camp.

When I was googling the upcoming demolition in Anatot I really did not find as many news articles as I thought I would.  Instead I found many many organizations and blogs that were on either side of the issue.  I am very interested in hearing what Eitan has to say about settlement demonstrations and the interactions between all those involved on either side.  


One thing I was wondering while reading through the political tours offered from the Ir Amim group, is how far back into history for one the tour delves into.  Second I wondered who are the people who take these tours and it the tours ever encounter political debates on the tours.   I have never been on a political tour, and I feel if I am ever able to visit Jerusalem, I would like to check their tours out.  


The video project from B'Tselem has some very powerful footage.  I wonder how publicized their video get.  Earlier in the year I went to see the Manhattan Film Festival here at IU, and this year there was a video of the Egyptian Revolution.  It would be interesting if a video about the situation could reach such an international audience.  this organization comments on how many of these videos show a reality that many within Israel are not aware exists within Palestine.  


A common theme amongst these NGO groups is showing the public a reality that is either overlooked or not even made available.  It really shows how important it is to go beyond what is just on the surface.  


My question of Eitan, is how he got involved with these organizations and in light of current political events between Israel and Palestine, what his thoughts are.  


Sunday, November 6, 2011

Another identity

GLBT community is one that I have never talked about in any Palestine/Israeli context.  Both the "open House' and the other organizations we have links so show that there is another identity that is wanting its voice heard.  There have been different identities struggling over the years and now as this voice is coming together, it will definably join the mix.  It is interesting how the GLBT, in their fight for their rights, that it is an issue that crosses the typical identity divide.  That is, the Palestinian/Israeli divide, since there are members of the GLBT community on both sides.

I would like to know more about what is happening with the Israeli government on GLBT issues, and also more about how these organizations, like the Open House, are received or not received by the communities.

Tuesday, November 1, 2011

Journal 6

Discuss the role of music in your life. How does music help define who you are as a person? How is music used as a method of communication, and what do you see as the role of music in conflict? Feel free to share significant tunes on your blog, or in class.

Music plays a very big role in my life. Everyone in my family plays one or more instruments. My mom, sisters, and I play classical music, but my dad and mom love to play folk music. I play the viola, and for a little over ten years it was my life. There defiantly is a release that comes from making music. If you are sad, angry, or happy there is something to play that can compliment the feeling.

Music can communicate on a different level because music is universal. Two musicians who do nothing about each other or even a mutual language can play together. I feel that there is a role for music in conflicts. It can be a non violent way to demonstrate frustration as well as a way to work together with people from the other side of the conflict. There defiantly is something to be said for the unique feeling of being a part of a greater whole when playing in an orchestra. Each section has its own part and voice, but when they come together it is one sound. I remember, one of the favorite pieces I got to play in an orchestra was 'Mars, The Bringer of War' by Gustav Holst. The music is so intense, but it is so much fun to play. A side note, to anyone who knows the Star Wars music, the Imperial March took inspiration from this piece.

I feel that music has the ability to see everyone's human side beyond political and other boundaries.  Music can communicate every emotion and I think that is so important to have a way to express with or to others.  


Wednesday, October 26, 2011

Homeland Redefined: Spaces of National Belonging By Noura Dabdoub

This is a very interesting paper.  It makes me wonder how people think about 'homeland' and political borders.  I like how this research notes that 'homeland' is a concept that can be imagined space.  It goes on to say that through this mind set can one begin to think about 'shared space'.  It would be wonderful if both sides of this conflict could accept each other's idea of 'homeland' and share the space.  My question is still how the official borders would look under this mind set that would allow for shared space within each other's homeland.  Is this a way through which both parties are to find it possible to accept one another in each other's territories?  Or is this a step towards a one state solution?
This paper does not comment on if there should be a one or two state solution.  But I wonder about how even in imagined space there is still area for conflict.  I would think that in the imagined space of the each respective homeland, that the land would be devoid of the 'other'.  Hasn't part of this current conflict arisen from people who wanted to make their imagined homeland into a reality?  If both parties agreed to shared spaces, what will prevent people from trying to make the idea of their homeland into a reality once again?

I feel that the city of Jerusalem has gone through many transformations that have either heightened or lessened its physical importance.  When the city was controlled by another  party, the city, as an idea, as an imagined place, became more important than the physical place.  However, once the city was back into the ousted party's hands, the physical place became more important.  I feel that since both parties are on part of the physical space that makes up their imagined homeland, that the physical locations are quite powerful since the link between the imagined homeland and the physical land appears to be so close to becoming one.   How does one change the idea of 'homeland' so that there is not the desire to control the physical area?

Saturday, October 22, 2011

Parallels and Paradoxes

I found it interesting how identities change to fit the context the members of the orchestra were put in.  It is mentioned in the article, how some of the divides went deeper than Arab/Israeli, but rather between the two groups divisions emerged.  However, even though there are these divides, they all were able to identify as the 'musician' and play music together.  There really are different layers of identity to each person, that can either be used to draw similarities or exaggerate differences.

It is also interesting how people can think about their identity in relation to others without seeing any contradictions.  There was the time when a player was excluded from an improvising group, because of the excuse 'only Arabs can play Arabic music'.  However, the very same person who excluded the non Arab musician, showed Yo Yo Ma how to tune his cello to play Arabic music.  Somehow being 'Chinese' did not challenge the 'Arab' identity and so it is okay for Chinese to play Arabic music.  But somehow it becomes a challenge when an Israeli plays Arabic music.   Or at least, this is what I feel might have gone through the person's head when he excluded the Israeli and included Yo Yo Ma.  

The concept of 'home' for Edward and David are unique.  Both are detached from physical locations.  It is curious how Edward's place to call home is New York.  He likes how you can be 'in' the city while still not being 'of' the city.  I think this concept speaks a lot to those who are in any type of diaspora.  The notion of being in a place/culture, and yet still being a spectator of sorts.  Then David as well, cites the 'idea' of Jerusalem as being more like home to him, than the actual city of Jerusalem.  It is what the city represents that he finds comfort in.  But the reality of the city just does not match the idea it represents.
To both, the ability to make music brings them the feeling of home.  Reading about how they define where they feel most at home makes me think about where home is for me.  I feel that home for me really is where my family is.  It does not matter too much what city that is, just as long as my family is there.  I call Chicago my hometown, but without my family it is not my home.

Tuesday, October 18, 2011

Banksy and the Wall

http://www.youtube.com/watch?v=8e0IJSOq0xg&feature=player_embedded#!

I had not heard of Banksy before watching the videos about the graffiti.  His work is really intriguing and I feel like he can say a lot through what he creates.  The silhouette of the girl floating over the wall via balloons says so much without any words.  I am not sure yet how I feel about the organization that lets people send messages and money to have their message posted onto the wall.  On one hand, it is a good way to spread the issue or the wall, and of what people are trying to say.  However, I also feel that some of the messages are really detached from the reality that the wall poses for so many who live with it daily.  In my opinion, documenting the art/messages that are created and making them available for the world to see would be more constructive.  I really am curious as to how, and does it even happen, that those who live with the wall constantly in their lives actually see what is written on the other side?  What could change or be sent in response to Banksy's picture of the balloon girl?  I think there is potential for a unique dialogue between both sides if they are able to see what the other side creates in response to the current situation.

From my personal experience, I have only become familiar with the graffiti from the Palestinian side.  What does the other side create?  Could there be an organization that tries to create collaborative art that would take viewing both sides to get the whole picture?

Friday, October 14, 2011

The Wall

http://www.mideastyouth.com/wp-content/uploads/2006/09/pal04.jpg
his image from the Cultural Anthropology website (http://www.anthrosource.net/doi/abs/10.1525/can.1996.11.2.02a00010)  really stood out to me.  The amount of detail and the size of the mural, or graffiti, is amazing!

It is interesting that a city can be called 'open' and yet have so many barriers running throughout it.  However, these walls, although hard to pass through, are not completely impossible to pass by.  I like how there are some areas of life that a wall just cannot prevent cross over interaction.  The labor market and the health services provide a platform where the two sides come together.  While this 'togetherness' does not mean that everything is fine, it does mean that each side needs each other.   It would be interesting to see what an average day is like for a taxi driver who may have to pass through the gates multiple times in a day.  The other area where the two sides interact is in the health care.  I found it interesting how Israelis would go to see Palestinian doctors and vise versa.  If people from either side can come together to work, as well as to provide care, it makes a unified city seem possible.  However, it seems like it is cumbersome to return to one's side because you did not want to stay overnight in the other side's hospital.  Perhaps it is through the labor and health care services that there is hope for a truly 'open' city to be realized.  It is on this platform that people who live in a severely divided place cross the lines.

The second article about the graffiti is quite interesting.  I liked how the author put it in that it is a 'game of cat and mouse for the final word'.  The messages are painted on the wall by night, and by the next day are covered up.  Images and powerful.  The race to capture the images is important for those who wish to spread the graffitied messages.  Once the image is preserved, it can be spread throughout the people.  However, if the message can be blacked out before cameras or onlookers can see, the message is lost behind the paint.  Since the soldiers are so quick to cover up graffiti, I wonder if the cost of paint is particularly high, or if it is in any way difficult to purchase spray paint.  Also, from reading this article, it would be interesting to look into if there are graffitied images from the settlement side of the walls.

There is that saying that a picture speaks a thousand words.  Even though I have not seen this wall in its entirety, nor even decent amount of images of the graffiti, I still get the sense that there are several stories left upon that wall.  Over time they have been influenced by that day's politics, the difficult present, and an unseen future are displayed for those to see.  Images send a message whether or not the onlooker wants to communicate with the artist.  It would be a very intriguing project to look into how the graffiti has changed over the years and what has remained the same.  Even though there is some interaction between people on either side of the divide, I wonder how much people really know about the life and people of the other side.  Would feelings change if both sides were to circulate images about how they feel in their current situation and their hopes or discouragements towards the future?   would like to see how people would communicate only in images with the wall as its canvas for both sides to see.

Tuesday, October 11, 2011

Jerusalem Project 2011

The challenges that I feel the Jerusalem Project 2011 faces is dealing with the current state of affairs, with regards to Palestine's recent bid for statehood.  It seems like the talks are at yet another stalemate.  The challenges that have faced past projects are the same that are faced this year.  The struggle to get people to come together with mutual respect and the desire to really change towards peace.

For an activity for the future, I think it would be an interesting exercise to look at other countries who have gone through struggles about borders and how the issue was or not resolved.   Jerusalem is a unique case because I cannot think of any other city where three prominent religions claim as their own.  However, insights might be gained through looking at other struggles over borders, as well as, countries where there is conflict between cultures.  I also think it would be a good exercise to look at the importance of names.

Saturday, October 8, 2011

The Future for Negotiations?

One thing for sure that everyone can agree on is that this is not an easy conflict.  There are so many points of view and a long list of travesties endured by both sides.  However, something has to be done, and I think there is a way.  What really stood out to me from the Naomi Chazan article, is how, right now people are willing to misunderstand each other.  In order for negotiations to really take hold and make headway is for each side to come to the table willing to understand each other.   There are people on both sides who want to be able to live in peace.
We are asked to think outside the box for a solution to this issue, and my idea is based off the notion of what is a sate, as well as a name?

People are constantly fighting over places, borders, and what to call each thing.  What if the solution lies in how people are able to refer to the areas in question.  Let the Israelis call the land Israel, let the Palestinians call the land Palestine, and take down the walls that are separating the two.  Does the land disappear if people call it by two, or three different names?  Jerusalem has at least three names, so why not the whole area?  It would be a lot to fit onto a map, but already we have maps that show the area as the publisher wants the reader to see the borders.  I am not sure what this will mean for government.  But something could be set up through a system of checks and balances so that the different groups within the region are required to work together to keep the state running.

Maybe through this people can get along, but again, as with any solution, requires people to respect each other.  This defiantly a hard question to tackle, and in some ways it is very hard to think outside the box since the box is what we know and have grown up accepting.

Tuesday, October 4, 2011

Self Determination

I really enjoyed reading Naomi Chazan's article.  It touches a lot on what I am looking at in my final project.  She stresses the arbitrariness that is requiring outsiders to recognize a 'Jewish State' when there are so many variations on the definition within the Jewish population.  The way in which people choose to label themselves, or have themselves be labeled by others is important.  She knowingly points out how "a word  or phrase can touch off a new set of controversies on issues where many seem willfully determined to misunderstand each other. Careful analysis and historical sensitivity, on the other hand, can defuse seemingly intransigent demands and irreconcilable narratives, and provide the insight we so badly need in order to go forward."
I found it interesting how she commented that people are 'willfully determined to misunderstand each other'.  It is sad, but it does seems to be true that people are ready to take offense and end conversation, instead of practicing 'careful analysis and historical sensitivity'.  I do want to ask her, if there are words or ways to describe time and place in a way that is devoid of controversy?  It sounds that is people are willing to misunderstand, how can we call people to the table to talk in an analytical and sensitive way?   Also, does this 'willingness to misunderstand' something that happens within the state of Israel?   I had thought that there was a clear definition of the Jewish identity, but this article left me feeling that some people who call themselves Jewish have an in 'limbo status'.  For example, the immigrants from the former Soviet Union.  They would identity as Jewish, but the rabbinical authority of Israel does not?  All parties need people with the willingness to understand.  
Self determination is critical.  I did not realize how dynamic the Israeli population is until I read this article.  I knew that there are Jews of both Arab and of other national descents, as well as for the Christian and Muslim populations.  However, I did not know how there is a substantial immigrant population from the former Soviet Union who are not considered Jewish, as well as the general issue  of how to define being 'Jewish'.  I feel like her article has flipped the typical conversation that typically happens, which is to recognize what is Jewish from an outsider looking in.    I am not sure if this is her exact point, but it is almost as if since the creation of Israel was done by outsiders, that is has felt the need to be defined by outsiders.  However, it is not the responsibility of the outsider to define.  It is the Israelis who must do this, as she puts,  'Asking others to define us by our Jewishness will not make us more Jewish or more secure. It will not give us more legitimacy. Only we can decide who we are as a people. Only we can determine the nature of our multicultural and diverse society. Only we can mold our state, and our democracy.'  


I am very excited for the opportunity to hear her speak tomorrow in class.  I would like to know how or what Israelis are doing to determine their identity.  

What is in a name?

القدس
ירושלים   (This is 'Jerusalem' according to Google Translate in case Hebrew readers notice a misspell.)  
Jerusalem
I have no idea how this ended up being highlighted and below not, but I have not figured out yet how to un-highlight it.
For the final project in this class I want to look at what a name means.  Shown above are just three ways in which a person can refer to the city of Jerusalem.  My goal for this project to to look at the motivations behind each title, and how the process of naming is important in how a person perceives place.  For example, 'Judea' elicits a different response from 'occupied territories', as well as from using the term 'Palestinian land' versus 'Israeli land'.  Language is just as important as the sacred geography in how it is used to stake claim to certain areas.  The way in which a person chooses to describe a place could mean the success or failure in a dialogue based on the feelings that are attached to names of places.  


I am not sure yet how broad I am going to look with regards to names for places, if I should stick to looking only at the oldest parts of Jerusalem, or on a broader scale.  There are two hurdles that I can see at the earliest stages of this project. 
 First, that I am unfamiliar with the language of Hebrew.   I will have to find, not only translations into English, but also a way to find the phonetic pronunciation of the Hebrew to see if it is similar to the Arabic pronunciation of a particular place.  
The second obstacle is that regardless of how big or small I look for names, is that I am still very unfamiliar with the geography/places.  Where should I start comparing titles?  However, I think that there are enough resources available that will be able to help me with these two obstacles.  

Sunday, October 2, 2011

Nothing is Irreversible ....p426

The city of Jerusalem has shown to the world that nothing is permanent, or in Armstrong's words, irreversible.  Jerusalem has been built up, destroyed, and built up again throughout history.   For as long as it feels like there has been violence, we cannot forget that there has been peace as well.  Nothing is permanent.  

I have always felt that is was unfortunate how, in the stages of state building, that the Palestinians were not as organized or as linked to foreign powers to have any real sway after the fall of the Ottoman Empire.  There were also a lot of position changing on the foreign side that did not help the Palestinian cause at the time, and you can say even still today.  

Reading these last few chapters has brought me back sort of to where I was at the beginning of the book.  At a glance, the conflict appears to be never ending.  There are people on both sides who do extreme and deadly acts, which greatly affect the attitudes of the populations  against each other.  However, when people take the time to look deeper into the conflict and the history of the region, the conflict begins to look not quite as inevitable.  
There is a chance for peace.  I get the sense that there are many on both sides who do want peace and are willing to compromise.   However, these people are either overshadowed by political leaders, or prevented by extremist activities that turn many away from thinking compromise is possible.  

Since politics has shown throughout history to be a major factor in peace and violence, Palestine's current push for statehood could be a turning point.  If the world came to see Palestine as legitimate, this would give the Palestinian side a little bit more weight in peace talks.  I feel that as a state dealing with another state that is has to come with a different attitude than a state dealing with people without a state.
  
Negotiations fail when people refuse to bend in the slightest.  We saw how after the fall of the Ottoman Empire, that the Palestinian's decision to wait, refuse to accept anything, left them without a state.  Maybe now we are in a part of history when the decision of compromise may have the biggest repercussions for the Israeli side, and maybe for the United Sates as well.  There is wide support for a Palestinian state around the world.  However, Israel is against Palestine being recognized as a state by the United Nations, and the United States has voiced the intention to veto Palestinian statehood.  There is a possibility that if Israel and the United States are left as the two countries who prevented Palestine from becoming a state, that peace talks will continue to fail, and if Palestine becomes a state by other means, a lose of a potential ally or deals regarding shared resources.  It may be a stretch to compare the lack of compromise by the Palestinians in the early creation of the Israeli state, with the current lack of compromise as Palestine attempts to become a state, but I think there are similarities.    

As Armstrong concludes in her book, nothing is permeant, and there are people, both in Jerusalem, and in the region, who want there to be peace.  Now is the time for the politicians in charge to look back on their shared history and mark the moments where there was coexistence and prosperity, and what actions can and did destroy peace.  

Tuesday, September 27, 2011

Chapters 14 and 15

My reaction to chapter 14 echoed the class discussion about the horrors of the Crusades.  In this chapter we read of how Saladin was ready to draw truces with the Crusaders, treated prisoners fairly well, and some historians even said was 'clement to a fault'.  However, his good actions and treatment to others, even if the enemy, were not reciprocated by the Crusaders.  It is so sad that in his mercy, to allow Christians to congregate in a nearby city, the fighting would continue for more than a hundred years.

Personally I think it would have been interesting to meet Saladin.   I liked reading about how he worked along side his men as they restored the Dome of the Rock and would give charity to the poor.  He also did not punish the local Christians for the terrible actions of the Western ones.  This is something that I feel would be quite easy not to do as a ruler.  As it goes for people in authority, he seems like a generally nice ruler who wanter peace more than war.  He allowed the Christians who were not responsible for the Crusades to stay as well as inviting Jews back into Jerusalem.

The second person who stood out to me in this chapter was Frederick.  It is refreshing to read that while there were many atrocities from the Western side, at least we know of one who was willing to interact with the 'other'.  It is terrible that Christians thought it blasphemous for him to enter Muslim areas, or that the Islamic call to prayer would be a problem to their faith.  Maybe if more of the Crusaders had been willing to interact with the Muslims and Jews that they would have seen how similar they all are, and the ability to coexist.  The Crusaders were not saving anything, but rather leaving a path of destruction.

For as much fighting, violence, and stalemates that we have read about, it is important to remember the figures who did not follow the norm of continued struggles.  I feel that both of these men knew the importance of mutual respect and the power of peace.  However, sadly, the unity under Saladin did not last long after his death, and Frederick was killed for his actions.  Regardless, I feel that if there were people in the past who would cross over territory lines to work out problems, figurative or not,  that there are people in the present who can do the same.

Saturday, September 24, 2011

القدس


These readings, chapters 11-13, caught my eye due to their relevance to what my major is, and personal historic interest in the 'Golden Ages' of the Islamic Empire.  Which is the time of the Umayyid and Abbasid Dynasties.  The two pictures above are from a mosque built in Islamic Cairo, by the Caliph Hakim.  I remember being struck by the simple beauty and peace within the mosque walls, and the surprise when I learned of the terribly harsh rule this Caliph had.  

Throughout this book we have read how the Jews and Christians, and now the Muslims, have gone through episodes of peace and violence with each other.  However, the inclusive nature of Islam I feel is forgotten by many today.  I remember people wondering how as a Christian, it was for me to live with a Muslim host family in Egypt, but it was amazing.   People back home were also amazed at how Muslims protested along side Christians, after a church in Alexandria prior to the Revolution, was bombed, and at how Christians would stand to protect praying Muslims during Revolution protests.  
As much as there is a history of violence and intense arguments, there is also a long history or cooperation and mutual respect.   While this happened in Egypt, I do not feel like it is impossible to have cooperation and mutual repect once again inside Jerusalem.  
I like how Armstrong writes about the concept of the 'People of the Book' and that there have been moments throughout history when these three religions have coexisted peacefully.  It seems like a lot of the antagonism throughout the Umayyid and Abbasid periods were political in nature and not necessarily religiously based.  Religion was rather a marker of a member's status within the Empire and determined the type of tax and actions one had to make.  

We are now at an important time in history for Palestine.  President Abbas has submitted the request to the Security Council for UN recognition of statehood.  There are two points of view, one being that this is the way to move forward, and the other point of view is that there has to be peace negations worked out before statehood is addressed.  


Thursday, September 22, 2011

In the news recently

USA and the Palestinian bid for statehood

I was reading more about the current USA stance to reject/veto the Palestinian bid for statehood when I came across this article.  What I find interesting in the video part, is the use of words used to describe places.  We hear the reporter mentioning "occupied territories" and the "West Bank", while the Jewish protestor uses the terms "Judea" and "Sumeria".  We can see how deep this conflict goes just by how people chose to describe the land in question.

As this UN discussion carries on, I think we will be seeing more and more how people, both living and not living in the area, react to the unfolding events.  The United States has already decided to veto, and I wonder if this is indicative of its disapproval for a possible two state solution.

Sunday, September 18, 2011

Web Journal Assignment 2

I realized that I switched the reading assignment and the web journal assignment.  The assignment is to pick out identity symbols, and mine are as follows.
 Coffee is the life blood of my family.  We love to drink strong black coffee.
 One thing that I feel is very characteristic of my family is the importance of home cooked food.  We love to cook new foods and we each have something that has become our specialty that we make when together again.
 One side of my family is still pretty recent in regards to how long they have been in the United States.  It was only four generations ago when they still lived in Finland.  I chose a map as a symbol because I still have family overseas and my family has  always been very open towards learning about the world.
 Everyone in my family plays a musical instrument, and music is something that is always present in the home as well as at larger family gatherings.  
Religion is important to my family.  We are Christian.  I decided to take a picture of this wall hanging because it used to be my grandma's and it is depicting Jerusalem and it fits this class topic.  

Christianity and Jerusalem

It is interesting to read about how the concept of Jerusalem played into the rise of early Christianity.  In the beginning, the city of Jerusalem was not important at all to the Christians.  Jerusalem was not longer what it once was and had been completely taken over by the Roman Empire.  The concept of 'Holy Jerusalem' became something that was not on this earth.  Physical sites were not of importance to the early Christians, and they even saw the destruction of Jerusalem as justification of their beliefs.  

However, with the intrest of Constantine in Christianity, changes began to happen.  Under his support, the Council of Nicene gathered to discuss the nature of Jesus Christ.  The council was made up of the prominent religous leaders and scholars at the time and they worked to unify how they perceive the holy nature of Christ.  While the book mentions that some members of the council, regardless of if they signed the creed or not, continued to preach their personal viewpoint.  I feel like this is still a monumental event in the history of Christian doctrine.  The statements made in this council did have an impact on Christian theology and on the process of bringing the Bible together.  
 It was under Constantine that there was a revival in remembering and visiting sacred landmarks.  He supported the project to unearth the tomb that Jesus was said to have resurrected from, as well as honoring sacred places like Bethlehem.   Honoring these sacred places and stressing the importance of the place along with the event that took place there was going against what Christians said they did not need.  They had been proud that they did not depend on shrines or holy places.  However, with the discovery of this tomb, the book marks a change in this point of view.  Suddenly, holy places were an important part of the religious experience.  I like the quote on page 183, that writes, 
'It is never safe to assume that we have outgrown these primal myths: even in the secular, scientific world of the 20th century, we are not immune to their appeal, as we can see in Jerusalem today'.  
Throughout this book we have read how now both Jews and Christians have balanced the importance of sacred geography with the idea of being able to create sacred space anywhere.  In the conflict over Jerusalem we see today, has a lot to do with how people view the relevance of physical locations to the ability to practice their religion   

I am not sure if this book will touch on the establishment of the Vatican City, but through reading about sacred geography, I think it would be interesting to see if the Vatican City can be compared to Jerusalem.  

Tuesday, September 13, 2011

Chapters 5-7

The description and sheer scale of the Temple of Herod is what stood out to me the most from the reading.  It was hard, even though she has the blueprints of the temple, to visualize what this place must have looked like when it was new.  Both this temple and the Temple Mount are two places that I have heard of before, but never really knew too much about.
http://www.google.com/imgres?q=temple+of+herod&hl=en&biw=1047&bih=713&gbv=2&tbm=isch&tbnid=Lm_eme8Wp5-5fM:&imgrefurl=http://www.telegraph.co.uk/news/picturegalleries/howaboutthat/4837528/A-model-of-biblical-proportions-man-spends-30-years-creating-a-model-of-Herods-Temple.html&docid=INsWTng3zd2CfM&w=620&h=400&ei=y-FvTqmPG4bpqgHa3JDuCw&zoom=1&iact=rc&dur=383&page=1&tbnh=130&tbnw=201&start=0&ndsp=12&ved=1t:429,r:0,s:0&tx=65&ty=95
The above link is to a drawing of the Temple of Herod, and the one below is of the Temple Mount,
http://www.google.com/imgres?imgurl=http://www.sacred-destinations.com/israel/images/jerusalem/temple-mount/resized/Temple_mount-wp.jpg&imgrefurl=http://www.sacred-destinations.com/israel/jerusalem-temple-mount&h=234&w=350&sz=113&tbnid=z_CcL9yjxSJLXM:&tbnh=90&tbnw=135&prev=/search%3Fq%3Dtemple%2Bmount%26tbm%3Disch%26tbo%3Du&zoom=1&q=temple+mount&docid=BEXVow_nXc6CzM&sa=X&ei=duJvToCbBcW6qAHx-8HeCw&ved=0CEsQ9QEwBQ&dur=343

 King Herod was a very aware king.  He knew what actions to take in order to please both those who had control over him and those he was in control over.  The book comments on how he had no issues with people practicing other religions, and would even build religious buildings for gentiles.  He also knew how to assert his authority, even under the guise of religious practice.  The garments that were worn by the high priests were kept under lock and key due in part of the incredible holiness surrounding the garments, but also because this way the King would be in control of who wore them.  I feel like King Herod can be attributed for really putting Jerusalem on the map as a destination. especially through the building projects he inverted in.  
The incredible size and amount of money that King Herod spent on the temple was astounding.  He went to great lengths to make sure that he did not cross over into any forbidden areas of the temple, as well as, training priests so that the temple would be constructed by holy people.  The materials used were expensive, including gold and marble stone.  In addition, the way that the whole building was laid out and positioned on the Temple Mount 'thus traced the path to God' p133.  The splendor of the building itself and the way it was made created a sacred space in Jerusalem unlike the ones previously mentioned in the book.  While there were important sacred spaces prior to the Temple of Herod, this space, drew pilgrimages from all over the area.  People would plan to attend major festivals and purify themselves before arriving in Jerusalem in order to visit the temple.  
The way in which the creation of this temple has political aspects is in what this temple did for the city of Jerusalem.  Pilgrims were required to bring with them a pilgrimage tithe, which means that all the pilgrims to Jerusalem were not only visiting the temple, but also participating in Jerusalem's economy.  There is a lot of money and opportunities for investment around pilgrimages.  The festivals, pilgrimage tithes, along with the fortifications and buildings he built I feel changed the nature of the city.  Before this time, the idea of pilgrimage did not seem very stressed.  There was/ is the notion of being in exile, or a people without a land.  However, before this portion of the book we have not read much about pilgrims.  The idea that one could make a journey to the holy place instead of living there per say.

On a final note, and somewhat different topic.  I am interested in learning more about the rituals and symbolism surrounding the decoration of the temple as well as the places certain people can or can not go.  I am familiar with the general aspects of Judaism, but I think it would be very worth while to look into the symbolism as well as important rituals that are critical to a temple's sanctity.  For example, there were incidences in which a temple can be made impure if an unclean person is in a pure space of the temple.  


Sunday, September 11, 2011

Reading Response to ch 1-4

There is a lot of information given within these first few chapters of the book, Jerusalem: One City: Three Faiths, to take in all at once.  Within these four chapters and Introduction, Armstrong sorts out some of the early beliefs and history of the region.
One point is made in the introduction that I feel must be remembered when looking at the political and religious claims on the city.
Armstrong writes that mythology has never had the intention of describing historically verifiable events that occurred.  Rather, it serves as almost an ancient form of psychology.  The myths are intended to give meaning or attention to realities that are too elusive to be discussed in a logical and coherent way (Armstrong, xviii).
Myths create 'sacred geography'.  This means that regardless of whether or not a myth can be backed up by historical evidence, the believers in the story hold true to the tale.  So this means, in relation to the claims over Jerusalem, that historical evidence, no matter how in depth, could not actually close the topic on who was there 'first'.  The beliefs in the stories hold greater weight than historical events.
I do not believe that there is any solution that can be gained from determining who was there first.  Instead, I think it is importnat to understand what it is people believe about the city of Jerusalem.  Over time there has been so much political and religious doctrine influenced by this city, that it is important to mark how doctrines have changed.

Tuesday, September 6, 2011

Jerusalem History


Dumper, Mick. "Jerusalem: Then and Now"

Khaladi, Rashid. "The History of Jerusalem"

Rubin, Rehav "Jerusalem: The Holy Ciy through the Ages"

Pressman, Jeremy. "A Brief History of the Arab-Israeli Conflict"

History's Story

Each article strives to layout the sequence of events throughout history with the aim to layout some sort of timeline that shows the transfer of control and influence of the three monolithic faiths.  As someone who has never been to Jerusalem, I was surprised when I read how Jerusalem was never a city known for its agricultural riches.  Rather, this is a city that is almost out of the way.  It is the religious attachments to this city which make it such a special city, a holy city.    There are important sites for each religion throughout the city.  It is sad that there is such a divide.  


The part that stood out the most to me out of these articles, comes from "A Brief History of the Arab-Israeli Conflict".  Towards the end of the article, Pressman writes, "consider which side [Arab/Israeli] was content with the status quo and which side had revisionist aims (revising or overruling the status quo)".   This, in my opinionillustrates how so many agreements and talks fail.  The side that is content does not want to bend, unless the talks are in support of their side.  


What will be interesting to look out for how the Arab Spring affects this conflict.  There are protests happening in Israel, but from last I heard, the conflict was not a part of the issues being brought to discussion.  As for the Arab side, I believe that Palestine is in the process of applying to statehood, or at least to some sort of state capacity within the UN.    
  

Tuesday, August 30, 2011

Journal 1

The research team ran into many issues as they worked to to represent the city of Jerusalem in Washington D.C.  There where two sides to the research team, one led by Israelis, and the other by Palestinians.  Both sides went throughout Jerusalem interviewing and looking for aspects of life to bring to the folk festival.  However, the teams had a hard time finding people who were true artists in local crafts, as well as, some aspects found, like dance, did not fit into the Smithsonian's definition of folklore.  A major obstacle that the team had to deal with was always the effort to stay neutral.  One example was the map of Jerusalem.  The Smithsonian did not want to illustrate the city as either united or divided for either way would cause argument.  The ultimate conculsion was that the map should be one that showed how 'real life' looked.  The map showed where the Arab and Israeli neighborhoods throughout Jerusalem were.

In the end, however, the festival was canceled.  The reason was due to insufficient funds.  The program did not draw sponsors to keep the project going.  However, the lack of funds and ultimate cancelation of the project could have connections to the political life that was going on a the same time.  The Oslo agreement was signed while the project was still working.  One way in which this political event could have worked against the project, was that the agreement described a different picture of Jerusalem than that which the project was aiming for.  The festival was to highlight the two different national cultures, but the Oslo agreement and the political dialogue was one of ambiguity and blurred lines.

Jerusalem is by no means a homogenous city, three religions call it home, it is divided into two sides, and even within the two sides there are subdivisions and even more variety.  The wealth of history and cultural aspects of this city is what makes it a source of such contention as well as a place where people want to bring respect and mutual understanding across the divides.  This is what will be the most difficult aspect of the class.  There is no easy solution, but the effort to learn more and to create a dialogue is what will make this class successful.   For understanding an communication are critical ways to bridge gaps, if not close them.