Presentations 11/30

I really enjoyed Megan's presentation. Unfortunately, "following the money" is very revealing, especially for the creating of public opinion through mass media. I was particularly interested in the presentation pro-Palestinian PR groups. I was not really aware they existed to that extent or prominence.

Jenna's account of MuJew was very interesting; I was not aware this group existed on campus. I think the concept has a lot of potential. The avoidance of political discussion is an interesting decision. On one hand, it is refreshing that the conflict is being separated from religious identity; however, one cannot deny that the discussion is an elephant in the room, to a degree.

11/28 Presentations

I really enjoyed Chris' presentation. Immediately, I was caught by the attention given to the presentation's style; it really complemented the theme well. I'm glad that he mentioned DAM. I had a professor previously talk about them my freshman year. I remember being interested by them but had forgotten, so it was good to have that reminder. I also appreciated the emphasis on parkour; the multi-layered nature of the participants' resistance was very surprising and interesting. Not much attention is given to resistance or divides within perceived homogeneous communities.

Evaluation Ideas

I've had a chance to read a few blogs before this post. I agree with most suggestions that have been put forward. I'd like to emphasize the following, though:

1) Armstrong's book as central reading

2) Content/class structure (i.e. weekly themes and their readings/video conferences)

3) Blogs, specifically interaction with classmates/lecturers

4) Interaction with larger project/ class' place

Reading Response 14

I am very impressed by the Ir Amin organization; I find that their mission very much agrees with my consideration of the conflict. Specifically, I agree with the necessity of a multi-faceted approach. Activism alone cannot solve all issues. Of course, establishing equality or protesting measures that enforce inequality should always be a priority; however, such action should not be a sole priority. One can shout from the rooftops constantly, but if the context of the message is not understood, then the message itself is lost. Therefore, education aimed at establishing a full context is necessary. To this end, Ir Amin's educational programs, such as study tours, lectures, etc, represent a crucial and absolutely necessary aspect of conflict resolution. Only when individuals are on equal planes can true dialogue emerge. Of course, it may or may not be possible to raise East Jerusalem's economic/political status to equal elevation (I appreciate Ir Amin's attempts, though); however, establishing equal visibility and awareness through education can serve as a solid substitute.

With regards to Sheikh Jarrah - I truly believe that establishing commonality through solidarity is the most effective method for resolution. Solidarity removes the "us vs. them" or "otherness" that has plagued the conflict for decades. Only through removing arbitrary boundaries (ethnicity, religion, politics) and replacing them with concrete realities (common humanity, shared geographic location) can progress be made. Finally, solidarity movements unequivocally destroy divisive rhetoric; these movements offer concrete evidence that two "incompatible" peoples can coexist.

Question:

Despite unprecedented domestic and global opposition to continued settlements, the Israeli government is still approving new construction sites. Do you see these new settlements as last-ditch efforts, sort of a "night is darkest before dawn", or does the new construction represent a regression? That is, is the Israeli government purposely polarizing the issue as a means to consolidate support and continue such actions?

Reading Response 13

Many Western media outlets portray Israel as a beacon of liberal progressiveness shining from a land of socially prohibitive and "backwards" nations. These outlets cite Israel's democracy, allowance of homosexual military personnel and general societal traits. While I realize that Israel certainly has its share of faults, I always had the impression that Israel was quite progressive when it came to sexual identity. After all, why would a socially conservative nation spend money to exhibit at international tourism trade shows and promote its cities as gay-tourist destinations? Thus, the readings/organizations and their implications were rather unexpected. I was also surprised to learn that same-sex marriage is illegal, due to the government's refusal to recognize any religious institutions that support same-sex marriage. I knew that religious institutions were ingrained in the political sphere and political decisions certainly reflect certain religious groups' expectations; however, I did not realize the extent to which Israeli legal codes adhered to religious dogma. Denial of marriage choice constitutes a human rights abuse, as these activist groups note. Furthermore, as in the United States, acceptance of homosexual soldiers but not civilians represents a terrible double standard.

I was particularly impressed by the City of Borders story. In a land where divisiveness is ubiquitous, it is encouraging to see a group embrace the divisiveness inherent in their sexual orientation and use it to foster unity. Reuniting divided peoples requires an initial commonality; these activist groups are a West-Eastern Divan Orchestra, only of a different flair. On the contrary, it is rather disheartening (even if somewhat darkly humorous) that sexual orientation serves as uniting tool, albeit a prejudiced one. Conservative Palestinians and Israelis may openly oppose each other over any number of issues; however, one thing is certain, the immorality and icky-ness of same-sex couples transcends religious or political identity. It truly is unfortunate that human rights abuse is necessary to bring together divided peoples, whether for positive or negative reasons.

Weblog Journal Assignment 6

I, by no means, possess any modicum of musical talent; however, I have a deep connection to music. As I am sure others in the class feel, music has an ability to correspond to and subsequently heighten or alter any emotional state. Owing to my parents, I have an extremely diverse music collection; I can not say I prefer any particular genre more than another. I do have a particular affinity for funk/r&b, though. When I was very young and couldn't sleep, my dad would drive me around Green Bay with the heat cranked and those genres in the background. Partially due to this, I'm told that for a couple weeks I would only respond to "James Brown" and not my actual name.

On a macro level, music shares a similar importance. It can transmit culture, history and tradition; it drives celebration, commemoration or lamentation, among many other things. Music represents a significant place in society; one can not overstate music's ubiquity. To this end, one must acknowledge music's role within conflict situations. For a dominant power, music is used in many means to promote a power's "self". This is evidenced by national anthems, commemorative hymns and the like. Furthermore, music forms a component of broader cultural repression. For a conflict's repressed, music similarly serves a broad range of functions. Admittedly, I do not have much knowledge of music in Israeli/Arab conflict situation; however, American history demonstrates the broad range of music as a voiced for repressed. Foremost, music can be created by all; it is a form of speech that is unable to be revoked. In American history, music's range of uses covers lamentations, protest discourse, cultural preservation and self-empowerment. Overall, music, like art, creates a deeply rooted spiritual connection within the audience. Powerful tools are actively utilized in conflict situations.

Reading Response 12

I very much enjoyed the selection from Galit Hasan-Rokem. Of our readings, Not Mother of All Cities speaks most to my perception of the conflict. As a history student, I tend to overemphasize historical considerations when regarding contemporary issues; however, recognition of history is absolutely crucial for the city to see peace. Thus, I appreciate Hasan-Rokem's emphasis on the necessity or recognizing the city's broader historical continuum. The contemporary conflict is the product of shortsightedness, an egotistical refusal to acknowledge how one "got here". Hasan-Rokem's denouncing of the the anthropomorphic consideration of Jerusalem is especially apt. Creation of some sort of family/lover bond between citizen and city is inherently exclusive and prohibitive. Ideally, more individuals would recognize this, as if the last few decades or so haven't been evidence enough.

Suad Amiry's Sharon and My Mother in Law is a nice change of pace as far as reading material is concerned. I very much enjoyed Amiry's excellent blending of darker humor and introspection. One gains a sense, even for a moment, of the maddening qualities of life under occupation. These recollections truly actualize a previously murky and undefined situation. The results are seemingly unbelievable. The vet chapter particularly epitomizes the conflict, which seems to have progressed into some sort of twisted comedy. In general, I enjoy reading people's histories or simple diaries; they provide an excellent context unavailable through other means.

Tentative Project Outline:

I. Introduction

a. Sport as societal expression (e.g power dynamics)
b. Historical account of sport as divisive/uniting

i. WW1 "friendly" / "Football War"

II. Sport at national/international scale

a. International clubs

i. Composition

1) Maccabi Haifa

ii. Divided teams

1) Player dynamics

iii. Cases

1)Israeli Hapoel Abu Ghosh - Mevasseret Zio

2) Abna Sakhnin

b. National Football as case

i. Politicized sports

1) AFC Exile

ii. National team composition

iii. Player experience

1) Identity with ethnicity/religion relative to state.

III. Sport in Jerusalem & Occupied territories

a. Multifaceted

i. Religious opposition / social component

b. Divisive

i. Beitar Jerusalem

1) Politicized sport - "apologies"

2) Supporter behavior

c. Uniting/normalizing

i. Jerusalem Boxing Club

ii. Twinned Peace Sport School

iii. PACES

IV. Conclusion

Reading Response 11

I very much enjoyed Knowledge is the Beginning. The West-Eastern Divan Orchestra certainly has accomplished something special. The Orchestra's musical accomplishments are easily visible and very noteworthy; however, one must look deeper for the true success. Owing to Said and Barenboim's great intellectual partnership, the project transcends "mere" music (for an extreme lack of better words). The project affords a diverse group of young individuals the opportunity for real, honest dialogue and exchanging of narratives. The nature of collaborative music reinforces this aspect by allowing its participants to "bring down the walls" between each other. In the end, the project succeeds in true "normalization"; fostering bonds between parties while maintaining honest dialogue.

While the Orchestra is a worthwhile endeavor, I believe it has a few shortcomings that prevent the project from becoming a broader model. I do support normalization; as noted, the project succeeds with its participants. However, the there is a degree of contradiction involved. The orchestra players are "normalized" through segregation; their interaction occurs through removing the participants from the conflict zone and placing them in their own isolated sphere. I understand that this removal is necessary due to the international composition of the participants. Is normalization really normalization, though, when it occurs in an artificial environment? It would be interesting to know how much interaction occurs between orchestra members outside of the "season".

Reading Response 10

I'd like to continue Monday's unfinished conversation regarding the Peace and Freedom Youth Forum. This is the first time I have heard of this group and I am extremely impressed, both at the group's ingenuity and overarching purpose. I like that the group permits any message, save for explicitly offensive slurs. This allowed freedom of expression has multiple effects. First, it allows the forum to transcend a limited conflict and instead take a general and encompassing platform for individual expression, even if that expression is mere levity or personal messages. This allowance symbolically destroys the wall. Where political graffiti maintains the wall as a symbol, this group relegates the wall to mere idle and blank space. For all intents and purposes, the wall could be any random urban alley wall. Finally, avoiding censorship (except in extreme cases) ensures that the group does not devolve itself into the behaviors of prohibitive Israeli (or militant Palestinian) forces. At its heart, this movement is a strong example of direct democracy.

The sums drawn from these message and their destinations also represent the group's noble aims. However, I feel the Dutch involvement somewhat diminishes the group's standing. Of course, I do not know what economic/political factors resulted in the charity's Dutch incorporation. On one hand, the multinational approach has the same effect as no censorship; it draws the group's message out of a narrow framing. The group is designed to benefit the wall's victims, though, so I feel that some effect is lost by not making the group a wholly Palestinian operation.

I am also conflicted by the Banksy videos. His work is certainly admirable and a worthy addition to the political art already present on the wall. However, as the "old Palestinian man" noted, the wall is not a chic easel. Banksy may come in for a week, send his videos to British news agencies and then leave. What understanding does he have of the wall's greater context? Perhaps I am being cynical; however, I have a hard time doubting an action so publicized was truly done out of pure altruism.

Reading Response 9

I enjoyed reading Julie Peteet's The Writing on the Walls. While somewhat familiar with graffiti, I had not previously fully considered its implications. I was particularly intrigued by graffiti's use as a disruption tool within power dynamics/hierarchy. As Peteet noted, graffiti is synonymous with the stone; they are both ubiquitous and accessible means of overcoming power disparity. Furthermore, graffiti's use, in itself, is expressive of the intifada's motivations. Specifically, the presence of graffiti is indicative of an extremely marginalized population. Its use represents desperation for expression. "Legitimate" means of discourse have been suppressed or made unavailable; thus, the population's opportunities for expression are relegated to vandalism. This expression of marginalization, both direct and implicit, can be considered as a representation of the broader conflict.

I also agreed with Peteet's presentation of a "war for the last word". The use of censorship is directly representative of this marginalization. However, censorship is also counterproductive; I do not understand how Israeli forces or civilians do not recognize this. As noted, censorship further exacerbates the root problem, by continuing the suppression of discourse. Furthermore, any censorship inherently legitimizes the censored material. Censorship states that something should not be viewed, thus giving value to the censored material regardless of its original content. Such an action only serves as further motivation; censorship creates a cyclical state.

Question: Palestinian narratives are expressed in an extremely diverse manner. Often, these presentations are generalized, contradictory or demeaning. Are there any particular popular representations you disagree with? Similarly, are there "positive" representations that are not fully expressive?

Weblog Journal Assignment 4 - Living Jerusalem Project Overview

At least in my opinion, the Project succeeds in establishing, among (potentially previously uninformed students), a strong objective and historically/culturally orientated understanding of Jerusalem and the region's problems. This method erases the black/white boundaries that this subject is often constrained by. This success makes the Project quite valuable. Thus, I feel that the Project's greatest challenge is increasing visibility, both on campus and in sheer numbers/availability, as well. The Project is still in a relative "infant" phase; however, it would be extremely beneficial if the scale was increased. The Project is very "personalized", so understandably finding additional instructor(s) may be difficult. However, I believe that the Project is most restrained by its relative lack of visibility. Even within an institution's campus, there are numerous student organizations that would be related in aspects of the Project's mission. I may/probably am wrong, but I just do not see any sort of expansion outside of the classroom. The move to IU represents an expansion; however, it is, to a degree, more of the same with regards to operations. Of course, there are behind the scenes factors that we are not privy to, so practically probably is a large factor in the Project's current iteration.

A potential solution is to further the Project's virtual presence potential. Due to negligible differences in timezones, multiple locations within the United States could simultaneously participate in a single class. Of course, there are a myriad of issues associated with a "virtual professor"; however, I feel that the class' format would allow for a multi-location single class, compared to "traditional" classes. On a related note, the class experience (and thus the project) would benefit greatly from more integration with peers from different institutions. The Project is already structured around the strong and forward looking notion of virtual engagement; I do not see why this ideal should not be furthered. Instantaneous digital cooperation represents the future for academic work; this Project already represents a substantial movement towards that direction.

Update: I was very impressed by the Project's recent workshop at IU. The discussions were enlightening and stimulating, as expected. The workshop's true success is connected to the increased visibility that the workshop provided the Project. This public forum allows a wide array of individuals, representing multiple disciplines and interests to benefit from the Project's collective knowledge. The workshop provides an excellent template for future expansion. Perhaps in the future, notions of a "virtual workshop" or decentralized workshop can come to fruition, thus further increasing visibility and availability.

Weblog Journal Assignment 3

I am in favor of the Arab Peace Initiative. This initiative calls for border settlement along the 1967 borders including a withdrawal from East Jerusalem, normalization of relations with Israel from surrounding Arab states, "just settlement" to right of return in accordance with UN Resolution 194 and mutual recognition of right to exist. I favor this initiative due to its comprehensiveness, as well as an even-handed approach. Specifically, no plan for the future will succeed unless it is built upon a willingness to work with each other; mutual respect must be built upon, but mutual tolerance should be a given. This initiative succeeds because it emphasizes the normalization of relations between various factions.

The initiative has been endorsed by the Abbas and the PA, EU, UN Secretary General, Quartet on the Middle East, Organisation of Islamic Cooperation and United Kingdom. President Obama has expressed support for the "spirit" of the initiative (but not the specific details). The initiative also has divided support within Hamas; the military wing has rejected it, but others within the organization have voiced official support. Numerous left wing Israeli groups support the proposal. Unfortunately, the point of contentiousness has reached an extreme. As noted, the militant wing of Hamas rejected the proposal on grounds that it requires recognition of Israel. Of course, Israel's government rejected the proposal due to its requirement to cede East Jerusalem. These two rejections (Hamas/Israel) highlight the poor state of the conflict's attempted resolution. Each population has elements within it that have been completely driven to the idealistic edge; this radicalization dominates the forefront of discussion. Each population must fully recognize this state of affairs and demand that negotiations stop being framed by constructed ideological notions. I would think that "normal" people do not have much room for "ideology"; they are too busy trying to get on with a normal life in an abnormal environment.

I am also in favor of a solution of a different manner. I can not claim ownership of the idea; however, the name of the documentary has escaped me. As one of the documentary's participants noted, the conflict would end within a week if Israelis and Palestinians were required to buy cigarettes on each other's side of the wall/border/etc.

Reading Response 8

Montefiore:

I found Montefiore's epilogue a fitting conclusion to Armstrong's work. The epilogue was thorough and conveyed a solid understanding of the contemporary situation. However, there are differences compared to Armstrong's work. Specifically, Montefiore is not as concerned with maintaining a general sense of objectivity in judgement. Montefiore often uses value laden words; for example, he refers to Israeli actions as "colonizing" or "invasive" rather than use strictly technical or balanced terms. Perhaps this tendency is only present in the epilogue; however, Montefiore emphasizes his personal judgement, relative to Armstrong. This trait does not devalue the work; however, it must be actively considered when reading.

Chazan:

As I wrote about last week, the contemporary conflict is often framed by very simplistic interpretations. To this end, I appreciate Chazan's essay, Owning Our Identity. I agree that Netanyahu's recent actions are continually pushing the conflict towards "black and white" when it should remain (and be solved) firmly within a shade of grey. Identity is fluid; the region's distinct peoples have changed their self conception innumerable times over the course of history. Thus, identity cannot be concretely defined; it is very much the construction of popular or powerful opinion. Thus, Chazan is absolutely correct with her assertion that attempts to codify a state-endorsed "Jewish identity" represent dangerous trends. The ultraright attempts to mandate "loyalty oaths" and brand secular-Israel as a Jewish state can be seen as responses to perceived increasing isolation, both domestic and abroad. Unfortunately, such reactionary measures will like only increase said isolation and fracturing of opinion.

Initial proposal:

Ideally, my project will focus on Jerusalem and the Arab-Israeli conflict through the context of sport. Sport is an extremely powerful entity. Sport has the ability to erase difference and breed unity while simultaneously heightening existing conflict. This paradox is revealing; the pitch (or ring, field, etc) is a microcosm of the societal setting. My project will incorporate research and findings from a previous class; this previous project investigated the role and effects of internationalization in sports teams. This focus on the effects of cultural diversity within a team is especially relevant in this class' context.

At this time, I am not completely clear on the exact direction my project will follow. Israel has numerous internationally prominent sports teams, such as Maccabi Haifa and Maccabi Tel Aviv. I could look at the cultural dynamics of these terms, with regards to player/supporter demographics. I also could take a more micro approach and investigate the place of sport specifically in Jerusalem. To this end, I would incorporate suggestions given in class, specifically with regards to local soccer leagues and boxing. This micro approach would focus on the direct interaction of Jerusalem's various social and religious groups.

Reading Response 7

This last selection really highlights an overlooked trait of the contemporary conflict. Too often, the contemporary conflict has been framed as exclusively a religious struggle, rooted in fundamental and irreconcilable differences. This explanation ignores immeasurable complexity. Yes, the contemporary conflict has overt religious aspects. However, it is incorrect to consider these religious aspects in isolation. As demonstrated by the Israelite response to the destruction of the first temple, religion is used as a means to concentrate identity within an uprooted and fractured society. In the face of extreme hardship, both Jews and Muslims use religion to establish consistency; in an ever changing situation, a concrete reference point is highly desirable. Contemporary extremists epitomize this trend. I do not believe it is coincidental that religious extremism, both by ultraconservative Jews and Muslims, arose after extended periods of hardship and subsequent desperation. Thus, religious emphasis is a byproduct of the conflict, not the root of the conflict.

I consider the contemporary conflict to be the result of an extended series of unfortunate events. Whether by the hands of the empire-building aggression of ancient Babylonia, post Dark Ages Christian revivalism, or WW1 era British scheming, the region has experienced millenia-long sustained upheaval. The consequences of these events has, over the years, compounded to a perfect storm. In a resigned perspective, the contemporary conflict can be compared to witnessing a car crash. The witness knows what is going to happen, can't stop the forces in action and can only close his eyes and wait for the inevitable crash. Unfortunately, too few individuals are willing to look at the conflict outside of a narrow framing. The factions in play are very much falling victim to a gambler's fallacy. After investing so much into the conflict, they can't escape the hope that eventually the investment will pay off, instead of recognizing the futility of being a sole "winner" and cashing the chips.

On a general note, I very much enjoyed reading Jerusalem - One City, Three Faiths. Armstrong's account was extremely well crafted. Jerusalem is an expository work; however, it is not dry or pedantic. With regards to actual content, I enjoyed Armstrong's thoroughness. The subject is ambitious; 6000 years of history is much to cover in a few hundred pages. Armstrong succeeds in conveying the city's historical trends; furthermore, she does so without the stark subjectivity often seen in discussions concerning the city. To this end, Jerusalem is an enlightening read and well worth its inclusion in the class' curriculum. All actions create reactions.

Reading Response 6

I very much enjoyed Tamari's Lepers, Lunatics and Saints. I was particularly interested with the account of Tawfiq Canaan; as Tamari stated, he is quite an overlooked figure. I found Canaan's brand of nativism to be revealing and enlightening; however, it is also a bit contradictory. Canaan represents his subjects as hailing from a "primitive" stock, much in the same way Enlightenment intellectuals discussed the African continent (Tamari 6). Canaan laments the disappearance of these "primitive features" (Tamari 14). The nativist discussion implicitly acts as a counter to Zionism; it is a subtle game of one-upping. In a movement to establish the longstanding "pure" primitivism, Canaan is essentially doing is "subjects" a disservice. To this end, I agree with Zakariyya Muhammed's rebuke of Canaanism, his positions on Zionism notwithstanding.

The contradiction arises from Canaan's acknowledgement of the peasantry's complexity, specifically with regards to religious syncretism. Canaan acknowledges that the peasantry's contemporary iteration of Islam pulls from ancient "ancestor-worship" traditions. Furthermore, Canaan notes certain root similarities in Abrahamic traditions, as well as common tradition divergent from Abrahamic custom. Thus, Canaan notes that contemporary culture is the summation of evolution and adaptation drawing from numerous sources. Canaan decries "modern" cultural influence (Ottoman period onward), while simultaneously establishing that contemporary culture is the product of "other" cultural influence. Essentially, Canaan is a reactionary against the same forces that formed the peasantry, in an attempt to urge the freeze of the peasantry's cultural development (not in the sense of advancement, but change due to influence/factors, etc). Interaction between cultures/narratives is not a recent phenomena. Canaan is correct in his assertion that his research subjects' culture is the product of thousands of years of history. However, he is unreasonable in believing that this process represents a dangerous anomaly.

Reading Response 5

This week's chapters were particularly interesting, given the introduction and elaboration of the Islamic narrative. Again, Armstrong illustrates the adaptive nature of religion, carrying over, tweaking and adopting aspects of previous religions. Islam represents the continuance of a different trend, though. Starting with Judaism's adaptation to place the sacred in the human sphere, the subsequent iterations of Abrahamic religions each increased the religion's respective universality and relevance in the profane aspect of life. Christianity furthered the transition towards incorporating the sacred into the human sphere by emphasizing a humanist based theology. Furthering this notion, Islam relocated the profane to the sacred space, connecting the two. Previous religions saw adherence as an aspect of a healthy life; however, material and non-material aspects were regulated by strict boundaries. Islam's infusion of dogma and profane tradition was revolutionary; it created a new frame through which to view daily actions.

I very much enjoy this history aspect of this book, because it is very important to recognize that these religions are not acting independently; rather, they are components of cultural and political happenings. Specifically, the aforementioned religions' adaptive ability and evolutionary nature is important to note when considering the region's political history. Removing religion from a specific cultural context and universalizing the dogma is an extremely powerful tool for building cohesion across a kingdom or empire. In this context, symbolized sacred locations are used to create consensus among a diverse population, as an empire would have. The community has a created common history. Creating uniformity among diverse populations is essential for maintaining the cohesion of an empire or kingdom. Furthermore, Islam's development only strengthened the political power of the state, by injecting theological, ruling-class determined perspectives into ordinary life. Of course, not every citizen is a strict adherent to religious (and thus, state) values and mores; however, this movement still represents a substantial increase in political power potential. This trend also represents a strong historical determinant. The rapid and extremely vast growth of Islamic based empires in the first millennium, combined with the religion's intense and pervasive nature still resonates very strongly in contemporary cultures.

On an unrelated note, I am glad Armstrong devoted elaboration to the (relative) tolerance of Islam in the described period. Where a change in the dominant religion often previously meant forced conversion, exile or death, Islam represented revolutionary trends. Too often the contemporary Arab-Israeli conflict is described as an irreconcilable aspect of 6000 years of conflict, when that is simply not true.

Reading Response 4

For this response, I would like to extend discussion from Response 2 regarding the fluidity of religion. Specifically, the selected readings further emphasize the adaptability of Judaism. After the destruction of the first temple, exiled Jews rationalized the destruction in a framework previously unused; this rationalization (destruction as divine punishment) allowed the continuity of the religion. The destruction of the second temple recreated the conditions for further adaptation. As Armstrong notes, "Jews would need all their creativity to survive this devastating loss" (Armstrong 155). I found it particularly interesting to learn about the (general) formation of present day Judaic theology. The most innovative and subsequently useful adaptation was the removal of the necessity of "temple". Previously, the region's religions were centered around a physical, sacred space. These early Jews removed the need for the temple and "placed" God firmly in the human realm, by encouraging "experiencing God in [their] neighbor". This effect was twofold. First, it insured that Judaism would retain continuity. No longer is the religion's success tied to the survival of physical space. As long as believers still adhered to the faith, the faith would survive. Second, this adaptation created a religion moved from the more mystical aspects of temple behavior. Regarding a neighbor as a reflection of God firmly plants the religion in the physical and human world.

This necessity of adaptation is further emphasized in The New Jerusalem. Similar to the Jews, early Christians had to contend with threats to theology. The argument over Jesus' degree of divinity highlights the malleability of religion, as well as the human aspect in its formation. As to be later seen, the Great Schism illustrates the results of an inability to agree on the nature (and goal) of a religion's adaptability.

I also appreciated Armstrong's emphasis on the importance of the human aspect in religious formation. In contemporary times, religion is largely regarded as a static, ancient relic. Principles were defined thousands of years ago with little change. One must remember that religions are reflections (and components) of culture. Individual actors very much affect the development of culture; religion is no exception. As noted, Judaism was formed due to identifiable policy decisions enacted by a select few. On a related note, I was particularly amused by Armstrong's noting that some of Jerusalem's citizens did not regard Jesus as divine, because they knew him since he was a child. Often, people forget that religious stories are often rooted, to one degree or another, in reality.

Weblog Journal Assignment 2

My personal identity is most reflected through a small collection of books I keep down at school. While too long to specifically enumerate, there are a few that are particularly revealing. My absolute favorite book, which I read at least once or twice a year, is the Autobiography of Malcolm X; I also have a poster to accompany it. Obviously, many of Malcolm's actions and teachings are not particularly relevant to me, in a strict sense. However, the attitude behind the actions are very defining. Malcolm's life was a series of transformations and rebirths. He was extremely steadfast in his actions and beliefs, carrying no fear of his own freedom of expression. He was not, though, adverse to change. Upon recognition of a negative worldview/series of actions/belief system/etc, he did not hesitate to admit his wrong and shift his view. I very much identify (and admire) these traits - willingness to transform/self betterment, conviction to beliefs but maintaining a willingness to admit a wrong and alter beliefs accordingly. A second book that epitomizes and reinforces my identity is Howard Zinn's A People's History of the United States. I very much identify with the book's notion that the world is not black and white; events and actions do not have one correct, universally recognized representation. One must always recognize the shades of grey in life's events.

While items that an individual selects as representative of is identity are important; I put more credence in items selected by other individuals. Identity is very much a constant dialogue. It has become a cliche to claim that "I don't let other people shape me/care what they think"; however, the representation of self seen by other individuals is often the most truthful. While we may have an "inner-identity", how outside individuals view and engage our public identity helps shape the actual identity. Whether it is pierogis mailed from my grandmother, pictures sent from my mom or movies gifted from my brother, many of my current possessions are representative of how I convey my identity - individuals, in this case, family members, imagine my identity and act upon it, sharing items that (they believe) are complementary to my identity. There is definite truth in how others consider your identity; these beliefs do not arise from nothingness.

Reading Response 3

I would like to continue the discussion from Monday, regarding the strengthening effects of exile. Particularly, I thoroughly enjoyed Armstrong's position on the exile, as expressed in Chapter 5. The exile had a profound effect on consolidating the faith of the Yaweh cult. As discussed, the religious form thus far had been a highly syncretic system. Within Babylonia, the exiles proceeded through various forms of culture shock. Some integrated, while others recessed into a stronger form of religion. In an effort to validate the destruction of the Temple (and its implications) within the religious paradigm, these exiles stressed the Law of Moses and "punishment" theory. This emphasis on the Law of Moses was substantial in creating the "present" iteration of Judaism. Furthermore, the creation of the "punishment" justification allowed the exiles to preserve the religion, despite an action (Temple destruction) that would have killed lesser gods. The justification also provided an impetus to please their god and return to the idealized "Promised Land", as to make amends and avoid future punishment.

In addition to consolidating the group's religion, the exile heightened the importance of Jerusalem and desire to return. The Babylonian's ripped Jerusalem from its usual controllers; this validated the Israelite claim to Jerusalem even more. By possessing Jerusalem, Babylon heightened its value. It also created a sense of "rightful ownership", with the "Promised Land" myth.

This effect is worth considering in relation to the present day conflict over Jerusalem. Both factions have been removed from a land they call "sacred". In an attempt to lock out one side or the other, each faction is only heightening the sense of ownership and desire to return in the other.

Reading Response 2

Would like to direct this response to two particularly striking aspects - discussion of space as sacred and continuity in religious tradition.

Armstrong, very early on, initiates an interesting discussion regarding the role of certain space as "sacred". I very much agree with her notions that humans naturally attempt to give items (or locations, etc) a deeper meaning; without a "meaning" an item is merely an item, incomparable and indistinguishable from any other "item". The ultimate (in relative importance) and historically most discussed "meaning" is rationale behind Earthly existence - cue: religion. Thus, cities infused with religious history or symbolism take on an importance that moves beyond mere representative symbolism and instead, epitomize the religion itself. Religious space is not the only space that can become scared or representative of a higher calling, though. While not strictly religious, one can observe a similar creation of "sacred space" in "revolutionary space". Small sections of land, such as Tafir Square or the Gdansk Shipyards, become sacred embodiments of higher causes. Much as sacred cities offered a conduit to the gods, revolutionary space offers a direct connection with the higher cause (or deeper meaning). Overall, Armstrong's first chapter raises a very crucial aspect regarding understanding Jerusalem and similar locations - humans' inherent needs to attribute meaning manifests itself in sacred space.

Particularly, I was most struck by the apparent continuity in religious tradition. Religions did not and do not rise from nothingness. Contemporary forms of religion represent a millenia old process of incorporation, adaptation and reformation. Contemporary religions' competition seems almost meaningless when considering the common origins of the religions, especially when common theological origins contradict a religion's contemporary values/theology. Armstrong's recount very much presents religion as a constant cultural process. As humans try to make sense of the mysterious natural world, they create narratives to give context and explanation. As cultural norms and perceptions change, these explanations change similarly. From this, Armstrong notes the Kingdom of Israel's adaptation of the "old gods" (Baal/El) and slow transformation to a monotheistic system, with remnants of the old narratives still present. One has difficulty grasping the concept of one religion's "rightness" over another, considering the Abrahamic religions emerged from the same ancient, polytheistic tradition.

Reading Response 1

To an individual, like myself, with little background in Jerusalem's history, these readings serve as an excellent introduction. It becomes immediately apparent that Jerusalem is, perhaps unfortunately, wrought with immeasurable and incredible complexity. Dumper's article succeeds in establishing the unnatural nature of this complexity. Jerusalem is a city of little tangible positive attributes, from an economic and resource/environment perspective. Villages and towns with rough, mountainous terrain and resource scarcity should not reach "international city" status. However, Dumper and the other authors make known that Jerusalem is truly unique.

As cultures take control of a region, the region is imparted with the dominating culture's various traits; furthermore, the region (in this case - city) becomes a part of the culture's history. In the case of Jerusalem, various religious have placed keep symbolical elements firmly in the city's domain. Specifically, Rubin and Dumper elaborate the chronology of this sustained cultural contribution. These contributes elevate Jerusalem to a crucial symbol for numerous cultures and their respective religions. Each author emphasized that this importance infuses the city with a mysterious and almost mythological aura.

The diverse (and often contradictory) nature of the different cultural claims creates the city's complexity. The symbolical importance of the city ensures that the city becomes a definite actor in the lives of those who revere the city's representations. In recent times, as Dumper and Pressman note, the city has become infused into national and international political dialogue, thus furthering the city's complexity.

The accounts of the city and region's history is certainly interesting; however, this information should not be the primary "benefit" of the articles. One must realize and appreciate that this complexity has created innumerable distinct narratives concerning the city. From these readings alone, one article's title firmly claims ownership of one narrative (...Arab perspective), while Rubin's article primarily focuses on the history of the Jewish narrative. While consensus certainly exists on many aspects of the city and its history, other aspects are defined in dozens of different ways by dozens of different perspectives. Further reading into the subject should be accompanied by an attention to the narrative being represented by the author.

Weblog Journal Assignment 1

I was initially attracted to this course due to its format. I am a firm believer that education's future will be tied to the emergence and increasing availability of instant connection technology. The syllabus indicates that this course contains numerous aspects that I hope soon become norm - direct communication and interaction (and thus, knowledge exchange) between culturally and geographically diverse students. First hand interaction with real, live "sources" is extremely valuable. This interaction, combined with our class' active use of internet tools is a hopeful beacon for future education.

Of course, any first time class will have ripples as it is adapted to a new environment. I expect problems to arise; however, I do not think they will inhibit progress. Individuals not well adapted to online community norms may have difficulty initially. There exists the obvious obstacle of mastering a new technology. Additionally, some students may find it difficult to engage in discussion (and criticism) through digital means; the "facelessness" of the internet changes the dynamic of interpersonal relations.

There also exist difficulties with the course's subject matter itself. As noted in the Suad Amiry readings, the nature of Jerusalem raises difficulties in its study. Jerusalem is very much a battered city. Decades of recent war and occupation have altered the city's fabric; research sources have been displaced, unwilling to cooperate or are, in extreme cases, no longer living. Furthermore, Jerusalem is immensely symbolic and important, for innumerable reasons. Individuals have a very "set" perception of Jerusalem and are unwilling to explore new "truths" or dialogue if conflicting with previously held notions. These difficulties express themselves in the representation of Jerusalem. The cultural and political fabrics of Jerusalem are intertwined and overlap, conflict and, depending on who one asks, contradict each other. Thus, one must have to tread quite delicately to represent Jerusalem with parity and equality. These difficulties were apparent in the Folklore festival's cancellation. The group, against all odds, managed to generally pull together a representative Jerusalem honoring the various political and cultural fabrics; however, available funding generally was on behalf of a specific (unequal) representation of Jerusalem. Furthermore, logistics were hampered by the issues effecting research, as mentioned above.