by Ruben Rais
Ruben is an experiential Jewish educator living and creating in Brooklyn. He likes to dance. For more on this theme, see Jay Michaelson’s book, God in Your Body. (aryehbernstein)
Jewish tradition distinguishes between the written Torah and the oral Torah, but is their room to talk about Torah of the body as well? Specifically, does Judaism have something to teach us about dance and movement?
I began to seriously think about this question last fall, when taking a course on dance education at NYU. The class focused primarily on tribal dances from Uganda. It was fascinating to learn that most of these tribes have no written tradition. Their values were passed down from generation to generation, not through the written word, but through dance, song, and story telling. My first instinct was to contrast this to Jewish culture, which is so reliant on text. What are the benefits and drawbacks of each method? What are we able to transmit through text, that we are not able to do through dance, and what might be lost in the text that can only be captured through movement?
Then I thought about it a bit more. I grew up in a very Jewish home, but I didn’t look at a page of Talmud until I was 24 years old. Learning text was not a formative part of my Jewish education whatsoever. On the contrary, some of my most powerful Jewish memories are of my mother teaching Israeli folk dances in our community, and of a crazy horah experience when I first visited Tzfat at the age of 12. Even today, though I spend a lot of my time learning Jewish texts, my most uplifting and spiritual moments have involved dancing alone to niggunim in the park by my house, and once again, those Hassidic horahs, this time not in Tzfat, but in Crown Heights. More »
This is the shortened version of the written discussion in which Avigail Shaham details her community, movement, and vision. The full version is up here at allthesedays.org and the Spanish version (translated by Kevin Ary Levin) is up here.
What do you do? Why do you find yourself identifying as a “Shomeret” (member of the movement)? What is the appeal for you?
My name is Avigail, I was born and raised in Jerusalem, surrounded by good and inspiring people. Among many other activities in my childhood and adolescence, I was a member of Hashomer Hatzair youth movement – a 100 year old Socialist and Zionist movement which created some of the most inspiring foundations, structures and culture of cooperative society in Israel. When I graduated high school, I volunteered for a service year in the movement, in which my friends and I worked as educators in centers of the youth movement around the country, and created for other young people the unique experience of the movement – the experience of an autonomous, creative and liberating youth community in which one shapes their character in light of great ideas and through social discussions and mutual contemplation. As we were doing this, we realized we were Shomrim and Shomrot [truly identifying with the movement’s ideals] in character. We realized that the movement’s ideology and culture was a central compass for us in evaluating our actions and behavior and in choosing our role and path in the world. We wanted to continue being Shomrim and Shomrot, and create a path of life which expresses the essence of the movement.
Photo by A. Daniel Roth
Today, almost 12 years later, I live in a communal group [known as a "Kvutza", which means "group" in Hebrew] in Givat Haviva, with many of the people who I started this path with back then. We are educators and social activists, working in various arenas of Israeli society to encourage social justice, cooperation, peace and humanism, and to offer alternatives to the existing social structures and paradigms.
I work as a lawyer, specializing in labor law and working towards workers collective rights as well as equality for women in the workplace. I participate in different initiatives in the movement, such as political action and development of grass-roots unionizing projects, and in the internal processes of shaping the adult “Shomeric” [reflecting the values of the Hashomer Hatzair movement] society.
This piece is cross-posted with Zeek.
When there were rumbles about yet another Weather Event in New York on February 6th, I got considerably more anxious than I normally would have, given that I work from home (or wherever) and don’t own a car I have to dig out. If the first ever Jewish Multi-Racial Network Parlor Meeting had been cancelled, it would have been a huge loss to everyone who attended. There’s something that happens in a room when people are being nudged around in their comfort zones, when they’re pushing themselves to think bigger and wider. It’s like an electricity. Not like. It is.
This is a guest post from Erika Davis. Erika is a freelance writer whose work can be found on The Sisterhood, Jewcy, Kveller and more. She writes about the intersections of race, religion and sexuality on her personal blog Black, Gay and Jewish. Erika likes Syrian Jewish cooking and is convinced she makes the best hummus in Brooklyn. She is a board member of the Jewish Multi-Racial Network and works at Hazon.
Last Wednesday, a few brave Jews made a trek to the middle of Brooklyn. I know what you’re thinking, what’s so brave about Jews in Brooklyn? They were brave not only to venture outside during an ice storm, but also because they knew they would be spending the evening talking about privilege and race in the Jewish community at The Jewish Multiracial Network (JMN) Parlor Meeting.
The conversation, moderated by JMN President, Chava Shervington and me, a JMN Board member, asked the tough question: “Am I Racist?” Attended by both white Jews and Jews of Color, in the two-hour conversation, tough topics were brought to the table. Everything from white privilege to reactions to seeing people of color in Jewish spaces was discussed and the participants asked and answered thoughtful questions while sharing individual experiences of prejudice. JMN’s Privilege Checklist was distributed and completed by participants in one exercise. Participants were also asked a series of hard questions. With their eyes closed, they were asked to raise their hands while they responded to the following statements: I have seen a person of color in my Jewish community and wondered why they were there. I have heard prejudiced things said about people of color in my Jewish community. I have said prejudiced things. I want to work for the inclusion of multiracial Jewish families and Jews of Color in the American Jewish community. As the participants answered the last question, I asked them to open their eyes and look around the room-everyone’s hand was raised.
When Chava and I started planning this first Parlor Meeting, we went into it with the idea of bringing together a small group of Jewish change-makers. We imagined that attendees would be individuals as well as employees of Jewish organizations and JCCs. We wanted the conversations to be frank, open, and honest and felt the best way to have such conversations would be to bring the conversation quite literally into a parlor. (Or more accurately, my living room.) We hoped to reach Jews on an individual basis, and hope that through the continued Parlor Meetings to create a network of Jews fully committed to the mission of JMN.
When the meeting was over all of the participants approached either Chava or I to thank us for the important conversation and to ask how they could volunteer to help JMN and its mission, which for us, makes the meeting as success.
Wednesday night’s meeting was the first of a quarterly series of Parlor Meetings JMN will hold in the New York area; the next will be about ally-ship. JMN is also in conversations with Jewish communities in New Jersey, Boston, Washington, DC, San Francisco and Los Angeles to bring Parlor Meetings across the U.S. The Parlor Meetings, coupled with JMN’s work with synagogues and Jewish communal organizations seeks to continue working for the full inclusion of multiracial Jewish families and Jews of Color.
Over the next few months we will be working with communities to bring the Parlor Meetings into new communities, but with all of the work that JMN does, it is important to us that the Parlor Meetings are impactful and reflective of the communities we bring them to. If you would like to bring the JMN Parlor Meeting to your community, please email Chava.
The Jewish Multiracial Network was founded in 1997 by a group of parents who wanted to provide a community and supportive network for multiracial Jewish families. JMN’s initial programming efforts sought to provide Jewish children of color and their families a space where their dual identities would not be challenged — through the organization of social gatherings along the East Coast and the development of an annual retreat, which continues to this day. As the organization has grown, JMN has expanded its impact to include adult Jews of Color and members across the continental United States. What started over 15 years ago as a group of just a handful of families has now grown into a thriving community with hundreds of members.
The Cast of Handle With Care
When I first skimmed the press release for Handle With Care, a play currently running off-Broadway in the theater that used to house Old Jews Telling Jokes, I thought I had the whole thing figured out in advance: a non-Jewish playwright married an Israeli actress and wrote a show for her. Simple, I thought. It must be a comedy exploring the hilarity of intermarriage, like an Abie’s Irish Rose for the Pew Report generation. I couldn’t have been more wrong. For although playwright Jason Odell Williams has written a play about love bridging disparate lives, it’s about a burgeoning love affair between an Israeli Jew and an American Jew, finding each other in the most unlikely of circumstances: their “meet cute” occurs when a delivery man loses the box containing the remains of Ayelet’s recently deceased grandmother, which he was supposed to be bringing to the airport for return to Israel. Josh, Ayelet’s love interest, is the delivery man’s only Jewish friend, so naturally he gets the call to help translate the situation to the distressed Israeli who speaks very little English.
The result is a charming romantic comedy that would be right at home on JCC stages anywhere in the country. That the play was written by someone who’s not himself Jewish (although he is part of a Jewish family) is surprising, so I was glad to have the opportunity to speak with both Williams and his wife (and star of the show) Charlotte Cohn about that play, their marriage, and working with one’s spouse. More »
In the context of a recent flurry of articles about gender and tefillin, Raphael Magarik recently published here in Jewschool a critique of Rabbi Aryeh Klapper’s critique of a legal analysis by Rabbi Ethan Tucker. Here is Rabbi Klapper’s response. –aryehbernstein
Rabbi Aryeh Klapper is Dean of the Center for Modern Torah Leadership, Instructor of Rabbinics and Medical Ethics at Gann Academy, and a member of the Boston Beit Din. You can find out more about his work here.
Several mutual friends have forwarded your response to me, and I really appreciate that you read and cared about what I wrote, and your desire to defend your teacher’s position. My instinct was to let my article speak for itself, but they have persuaded me that at least a brief response is appropriate.
So with maximal brevity, and apology if that generates apparent curtness:
1) I suggested that there is room for masculine and feminine ritual, and as an example cited the liturgical conception that wrapping tefillin around the fingers symbolizes G-d placing a ring on the finger of His betrothed Israel. You moved from there to the claim that I must believe that women “cannot partake in the experience of being betrothed . . . a woman cannot be the servant of G-d, because she is already the servant of men.”
However, footnote 4 of my article says:
“Women can play that religious role as well or better than men; my point is that it would not be the same experience for women as men, and that the power of the tefillin-liturgy for men may stem precisely from its requirement that they experience a female role in the context of a ritual only men are obligated to perform.”
2) You say – “the suggestion, as I take it, is that the male role is dominant, the female submissive”.
Why do you take it that way? I do not see these as the only way to conceptualize male and female differences. Do you? If yes, of course you will see all gender differences as embodiments of evil patriarchal dominance. More »
Maybe you’ve heard of the Awesome Foundation. Maybe not. It is, at the end of the day, awesome. You should know about awesome things.
It’s simple: People get together to form “giving circles” and look over very short proposals (it takes 10-20 minutes to fill it out) from individuals with projects ideas, teams working on an experiment, and NGO’s with a little something extra in mind. Then they pick one every month or two and give them $1000 (ish).
If you’re in Israel and/or Palestine, there is something called Keren Ba’ktana (Small Fund). In particular, I am a part of the Keren Ba’ktana SOUTH, which focuses on projects related to the following areas:
- Ending racism
- Resisting the Occupation
- Asylum seekers and refugees
- Minimizing inequality
- Developing South Tel Aviv
Every two months 15 to 20 of us look over the VERY SHORT proposals and decide on one to give 3000 ₪ (NIS). During the “off” months we meet activists, teachers, and others to learn about issues, movements, and projects. The application form is micro-sized. Seriously, check it out. Then spread it around and remember to let people know to note that they are applying for Keren Ba’Ktana SOUTH.
Last month we gave to System Ali and we are looking for other radical people and projects to connect with. Spread the word. While this is no substitute for education and communication, advocacy and legal change, or direct action in the struggle for a just – not simply charitable – world, it can help here and now. This is fairly awesome.
A. Daniel Roth is an educator and journalist living in South Tel Aviv. You can find more of his writing and photography at allthesedays.org and follow him on twitter @adanielroth.
What to do about shul? And about prayer? And about God?
The Jewish people are in crisis. The synagogue is in crisis. And, of course, Pew. One need not even remember the whole name of this latest diagnosis of the demise of our people. It suffices to just hint at it to strike terror in the heart of the terror-stricken.
Amichai Lau-Lavie has the latest salvo. He has put together something called Lab/Shul which is apparently the evolving answer to the problem. What however is the problem? It seems that the problem is shrinking synagogue membership or affiliation or some such. Why is this a problem? Because Pew said it was. Well, actually, Pew just said it was happening. Actually Pew (currently the reified voice of Jewish demise) said that just like the rest of America, Jews were affiliating religiously, or actually that they were identifying themselves as having a religion, at a lower rate than before. So this might just be a problem like rising tides is a problem. It is a phenomenon, but its only a problem if your house is close to the ocean at low tide. The solution then is not to try to stop the tide from rising. The solution probably has something to do with moving your house.
According to Lau-Lavie the problem is that there are too many bars to entry. The synagogue is a wonderful place, potentially, but the rabbis just prattle on and on, and people mention God. A lot. Lau-Lavie’s friends don’t like that. At all. The answer is a place where other terms are used instead of “God,” and maybe there is more music, and the translations are tweaked so that even if God is in the Hebrew, “source” or “creator” is in the English translation. So that, perhaps, a famous Israeli pop-musician will sing a beautiful unplugged version of Kol Nidrei—despite the fact that he is singing a bit of legalese that blessedly few people understand—and the emotion will suffice for the shul which wants “authenticity”. More »
by Raphael Magarik
Raphael Magarik is a PhD student in English at Berkeley and a friend of Jewschool. Check out his site for more. –aryehbernstein
I come late to the current conversation over gender and tefillin, and we have already heard plenty from other men already on the subject. That said, I thought I would share a quick reaction to R. Aryeh Klapper’s response to my teacher, R. Ethan Tucker.
I have several local disagreements with R. Klapper. For instance, when he claims the Talmud did imagine women wearing tefillin, he over-reads Bavli Eiruvin 95-96. There the idea that women are obligated in tefillin is introduced only as a dialectical, logical hypothetical. Elizabeth Shanks Alexander, who analyzes the Eruvin passage very closely, concludes, “ideological concerns about gender are not responsible for the creation of a position allowing women to wear tefillin.” The position (attributed to R. Meir), which she notes had no practical ramifications, “grew [instead] out of interpretive pressures forced by the Bavli’s academic agenda.” That explains why, as Tosafot and David Weiss Halivni ad loc note, the position directly contracts an explicit anonymous Mishnah, which we usually attribute to R. Meir.
The latest, anonymous layer of the Bavli, the so-called “stamma,” collates widely disparate materials and weaves them together dialectically. The editors express many radical or fanciful ideas which reflect its aesthetic of abstract argumentation—not serious halakhic proposals. Perhaps R. Klapper is not as enamored of academic interpretations of the Bavli as I am and would prefer not to dismiss any line of the Talmud as formal dialectics. But it is telling that he later suggests that those who hold that women are obligated in tefillin “are behaving like ‘outsiders, who transgress the words of the sages and do not wish to interpret Scripture as they do.’” Apparently, R. Meir’s is now the way of outsiders. Or more likely, when push comes to shove, R. Klapper does what we all do. He discounts the Stamma’s move in Eruvin.
This post originally appeared on allthesedays.org
Around the world, there is a growing willingness to boycott Israeli companies that operate and provide services to the West Bank Settlements, which are considered illegal under international law.
Last year the European Union set a ban on funds going to projects operating in the settlements and there has also been a recent wave of boycott and divestment announcements from European companies. Danske, Denmark’s largest bank announced that it will begin boycotting Bank Hapoalim, Israel’s largest bank, and news soon followed that a key Swedish Bank may follow suit.
This just in: the Israeli government has been financing the political institutions of the settler movement. Shocking, I know. That it was secret? Shocking, I know. That the overseer of those funds was a now-central minister of government? Shocking, I know. That the original use was called a “security grant” but actually paid settlement municipalities as compensation for property taxes not collected on illegal houses not built yet? Mind boggling…and yet totally unsurprising.
At least Finance Minister Yair Lapid ordered all public monies to the settlements frozen, Justice Minister Tzipi Livni called for an investigation. We have long known that the Greater Israel movement entrenched itself in the halls of Israeli governance. And yet the settler movement has failed abysmally in one very important respect: the settlements, SodaStream kerfuffle aside, are still totally dependent on taxpayer funds for economic sustainability. According to Molad: The Center for the Renewal of Israeli Democracy, the think tank that broke the fund funneling scandal, 90% of settlement residents work within Israel proper or are employed as settlement staff. Without the flow of public funds, they would dry up and wither on the vine.
The Israeli TV report below in full:
A couple of weeks ago, an email came over the Jewschool contributors’ listserv asking if anyone wanted to cover a SermonSlam taking place in my neighborhood. As someone who has enjoyed other kinds of slams in the past (poetry, story, and grand – IHOP, not baseball), I jumped at the opportunity. I’m still something of a Brooklyn newbie, having lived here for less than a year. So I want to fully own that my preconceived notions of what a SermonSlam might be were entirely colored by an outsider’s stereotype of Brooklyn hipster culture. Now, to be fair, I have lived here almost a year—it will be a year this Shabbat—and so I have been around long enough to know that most of the stereotypes about Brooklyn hipster culture are true. And I should have been tipped off by the fact that the event was being held at Congregation Beth Elohim (known in the neighborhood as CBE), a very large Reform synagogue that often plays host to community events, many of which I have enjoyed this year.
You see what I’m getting at, right? What I had pictured as a cool, vaguely underground event, perhaps in a dark room with a stage and a bar, turning words of Torah into performance art, was in fact more like a youth group program for young adults, held in a large, well-lit synagogue social hall, with the performers relying a little more heavily on the “sermon” than the “slam.” The only drinks were of the cola variety, and the evening was padded with games straight from my synagogue youth director playbook like Jewish Geography 2.0, affably executed by hosts Ben Greenfield and Samantha Kuperberg, who themselves seemed to have arrived straight from a summer on the staff of Camp Ramah.
BUT! And this is a big BUT! (I like big BUTs and I cannot lie…) I’m pretty sure if you went in to the event with fewer or different preconceived notions, you would have been thrilled. More »
Mimi Arbeit is a Ph.D. student at Tufts in Child Development, where she studies adolescent sexuality, sexual health, and sexual violence prevention. She is a freelance sexuality educator and also works locally to promote and strengthen sexuality education in public schools.
The Debrief, Mimi’s column on sex, dating, and relationships, comes out every Wednesday on JewishBoston.com. She loves dancing, taking walks around the city, and listening to people share their stories. Email email@example.com or tweet @MimiArbeit.
Jewschool: What’s the intersection of progressive values, sex ed and Jewish identity for you?
Mimi Arbeit: Progressive values, sex ed, and promoting healthy relationships is at the core of my Jewish involvement. My commitment to feminist and queer values is central to who I am as a person and the work I try to do in the world. I became involved with Judaism as a teenager, but departed from Jewish spaces in college when I realized how much the tradition clung to harmful gender norms and patriarchal practices. For years, I didn’t know what to do. Jewish community can be beautiful and powerful, but I needed a Jewish community in which I could bring all of my passions, and in which my own desire for personhood and my commitment to building a better world would not be eclipsed by a reification of problematic Jewish traditions. The communities I found in Boston allowed me to be a part of exploring the kinds of Judaism that hold more possibility for me – especially the Moishe Kavod House, Keshet, and JewishBoston.com.
JS: Before writing at The Debrief, you wrote a blog called Sex Ed Transforms. What can we find there?
MA: I started Sex Ed Transforms five years ago when I was working in a public school teaching health and sex ed. I used this space to give words to my dream, my work, and my analysis. I discussed my experience with sex ed in public school, my reflections on what I was reading, my own personal growth in activities such as body-positive challenge, and my sex ed for young adults work at the Moishe Kavod House. In the month before my wedding, I wrote extensively about my experience grappling with sexism, materialism, and interpersonal challenges throughout the planning process. Last year, I made it into the final round of the Feministing “So You Think You Can Blog” contest by submitting a post on queer identity and a post on 50 Shades of Grey. Although I did not become a regular contributor to Feministing, I soon after started writing The Debrief weekly at JewishBoston.com, and now I post on Sex Ed Transforms much more rarely.
JS: What’s been the most difficult topic (you can name a few) you’ve handled at The Debrief? What’s your favorite?
MA: The Debrief is a sex, dating, and relationships column posted every Wednesday at JewishBoston.com. I love facilitating this space in which I can invite other community members to share their stories, questions, and reflections, either by name or anonymously. I am honored every time people choose to share their stories with me, and I am deeply moved by what they express.
I also write several pieces myself. The most difficult pieces to write have been the two addressing issues of trauma and violence. I wrote a post connecting the ritual of spilling wine at the Passover seder with the Steubenville rape trial, and soon after that I wrote a post about different kinds of trauma in the wake of the Boston Marathon bombing. It was a difficult spring.
My favorite posts of the ones I wrote myself are the pieces that push boundaries. One of my earliest posts asked, “Can hookups be holy?,” and I wrote a post about National Masturbation Month in May. I also have enjoyed the opportunity to share some of my own process. Elul, the last month of the Jewish calendar, is a time set aside for reflection. I took the entire month to reflect on sex, dating, relationships, and building community, and continued this tone through Rosh Hashanah and Yom Kippur. I gained a lot, personally, from working on these posts and sharing them with my readers.
I am always looking for new story ideas and new contributions, so I encourage readers to email me at firstname.lastname@example.org anytime.
JS: What do you think is the current state of the conversation about sex in Jewish communities? Why do you think it is what it is? What advice would you give to folks who want to change the status quo?
MA: I can only hope to learn that a wide variety of dynamic, engaging, critical conversations about sex are currently taking place in Jewish communities worldwide. But I also know that many Jewish communities are not having such conversations. I think we are held back because we are nervous, embarrassed, ashamed, afraid, or we don’t know the words to use to express how we feel. We try to say what we think we are supposed to say, and we try to do what we think we are supposed to do, and when we say or do something different from what’s expected of us, we too often get told to stop.
If we want to change the status quo, and I certainly do, we need to start with deep sharing and listening. Really taking risks to hear each other, understand the complexity of our own and each other’s lived experiences, ask caring and probing questions of each other, and speak. Share. Try to explain even when none of the words we know feel quite right. Name that – say that none of the words feel quite right, and commit to speaking and listening anyway.
With the foundation of a community committed to listening and speaking, speaking and listening, we need to pursue conversations that are inclusive of all voices. Wait, not only inclusive, but structured through a model of equity. Working to merely include marginalized voices will still leave those voices marginalized. We need to find a way to actively structure a new conversation about sex and relationships with people who have previously been marginalized now at the center. As part of that process, we will need trauma-informed ways to talk about sex. So many members of our community are survivors of sexual trauma of different forms – more people than we even realize. When we talk about sex, it can be a wonderful and positive part of our lives, and it can also be a place of violence and violation. We need to find out how to talk about all of that.
JS: What, for you, is at stake in this work?
MA: Acceptance. Humanity. Connection. The possibility of a life lived honestly and powerfully. World peace.
Now enrolling for classes in Tel Aviv. Register here.
The Hadassah Foundation is looking to highlight the accomplishments of an amazing emerging professional who is working to advance the cause of Jewish girls and young women in the United States or the cause of Israeli women—can you help us identify such a professional?
We are excited to announce that The Hadassah Foundation is accepting nominations for its annual Bernice S. Tannenbaum Prize. As you may know, the Tannenbaum Prize aims to reward an emerging professional (with less than approximately 15 years of experience) who has demonstrated a high degree of talent, commitment, and accomplishment in their work to enhance the status of women and girls, and who anticipates continuing their careers in this field. The intent of the Prize is to make the field more effective by supporting the development of future leaders.
Current and past Hadassah Foundation grantees from Israel and the United States, as well as other organizations that serve Jewish girls and young women in the United States or who serve women in Israel, may nominate a staff person to receive this prize. There will be an award of up to $2,500, which the Prize recipient must use for professional development. In addition, there will be an award of $500 that may be used for general operating support. The Board of Directors of the Hadassah Foundation will select the winner and present the award at a special ceremony on June 10, 2014 in New York City. The winner is required to attend the ceremony; their travel and hotel expenses will be covered by the Foundation.
See the prize guidelines, deadline noon Eastern time on Friday, February 7, 2014.
The Open Hillel campaign has continued to garner headlines as it continues to raise questions of whether political exclusion. Here’s a summary of our contributors’ commentary to date:
Stay tuned for more discussion.
x-posted to Justice in the City
In a powerful display of moral imagination The fourth century Babylonian Sage Rava (in Tractate Shabbat of the Babylonian Talmud 31a) claims that when a person is ushered into their final judgement before the Heavenly court, the person is asked six questions. 1. Did you conduct your business dealing justly? 2. Did you study Torah regularly? 3. Did you have children? 4. Did you yearn for redemption? 5. Did you engage in learned discussions of matters of wisdom? 6. Did you derive understanding by analogy? Rava then concludes by saying that even if the person answered yes to all these, his fate is decided by whether or not he feared God.
This exercise in imagination is a powerful one. The most interesting thing about this specific example of the exercise is that Rava, one of the greatest of the Babylonian Sages, starts his list with just business dealings. He mentions Torah study as the second question but only gets to the heart of his life’s mission at question five. Even then, all this is overridden, for Rava, by the fear of God.
This piece of wisdom came to mind as I was thinking of the brouhaha stirred up by the Open Hillel movement’s challenge to the Israel guidelines set by Hillel International, and Eric Fingerhut’s strong reaction to Open Hillel . More »
Former Prime Minister Ariel Sharon passed away this Shabbat, still under the coma that took him in 2006. He leaves behind a deeply mixed legacy, both beloved and reviled by many, and perplexing in his final years. I am not ambivalent about Sharon’s legacy. He goes down in history as a reluctant late-comer to peace and, unfortunately, as a military commander condemned by his own country for permitting the massacre of innocent civilians in Qibya and in Sabra and Shatila. His legacy upon Israeli history is less honorable than I prefer for a leader of the Jewish people.
As a young minister, he satisfied the settlement movement’s horrible appetite by unearthing the bygone Turkish-era law that allowed the seizure of Palestinian land. Defeated at first by the Israeli High Court from building openly on privately-owned land, a Sharon confidant recounts in the documentary The Law in These Parts, Sharon discovered he could appropriate property if he could prevent the owners from farming it for a year. That legal gimmick, aided by a snaking security barrier and countless checkpoints, would dispossess thousands of Palestinians of land upon which today sit the red tile roofs of Israeli settlements. More »
This is a guest post by Eli Ungar-Sargon, a Los Angeles-based independent filmmaker and new media producer. He is currently putting the finishing touches on his documentary film, A People Without a Land and is co-hosting the new podcast series Four Cubits.
In many ways, 2013 was a breakthrough year for the BDS movement. High-profile individuals like Stephen Hawking heeded the call, efforts to shut down a BDS event in Brooklyn College backfired in a dramatic and public fashion, and the American Studies Association voted overwhelmingly to join the academic boycott. Here are the top five reasons why the BDS movement is winning.
1) BDS is a non-violent way that ordinary people who care about Israel-Palestine can make a difference.
The spectacular twenty year failure of the so-called peace process has created an enormous amount of frustration in people who care about Israel/Palestine. The ineptitude of the United States, the silence of the EU, the impotence of the UN and the impunity with which Israel continues to make life worse for the Palestinians have all contributed to this frustration. The BDS movement is a morally sound way for ordinary people to do something. By putting non-violent but effective pressure on the State of Israel, BDS offers people of conscience a way to participate in a moral struggle to restore Palestinian rights.
2) The BDS call marks a shift away from a discourse of nationalism towards a discourse of human rights.
Perhaps the most brilliant part of the BDS call is its refusal to endorse any particular political solution. By remaining agnostic on the one-state/two-state debate, the BDS movement is able to both create alliances and maintain a laser-like focus on the rights of the Palestinian people. Tactically, this means that people who think there should be two-states can participate in the movement alongside their one-state fellows. Ideologically, when liberal-minded people compare the rights-based first principles of the BDS movement to the ethnonationalist first principles of Israel and its defenders, the former are much more appealing. More »