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On Being with Krista Tippett is a public radio project delving into the human side of news stories + issues. Curated + edited by senior editor Trent Gilliss.

We publish guest contributions. We edit long; we scrapbook. We do big ideas + deep meaning. We answer questions.

We've even won a couple of Webbys + a Peabody Award.
Now this is a graphic worth pondering and wrapping your mind around. What a wealth of information from the National Post:

Graphic: What would a Palestinian state look like?As the Palestinian Authority’s at the UN moves forward, the Post looks  at what a Palestinian state would look like. For a large version of this  graphic, download the PDF here

~reblogged by Trent Gilliss, senior editor

Now this is a graphic worth pondering and wrapping your mind around. What a wealth of information from the National Post:

Graphic: What would a Palestinian state look like?
As the Palestinian Authority’s at the UN moves forward, the Post looks at what a Palestinian state would look like. For a large version of this graphic, download the PDF here

~reblogged by Trent Gilliss, senior editor

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Walking a Constant Tightrope Between Vulnerability and Responsibility

by Krista Tippett, host

In Rabbi Hartman's office It feels poignant, and important, to put this conversation, “Opening Up Windows,” with David Hartman out into the world this week. Last week’s experience of the Palestinian philosopher Sari Nusseibeh evoked a bit of light and air in the present contested moment. So, too — albeit very differently — does David Hartman. Neither of these men speaks for his people, but each uniquely embodies and articulates the drama of his national narrative.

What David Hartman offers is a window into intra-Israeli searching and struggles that drive news headlines from this part of the world, but are rarely heard in and for themselves. The effect of his presence is at once humanizing, uncomfortable, and revealing.

Years ago, in the early days of creating this program, people sometimes asked me about the balance of drawing out a single voice to speak to a complex issue. The question, I think, betrays the way we’ve narrowed the idea of balance in our public deliberation of many important issues. There is certainly a place for debate between fixed, competing positions; but the biggest “issues” before us are often, as Sari Nusseibeh so acutely put it, matters of gradual human maturation and evolution. Point-counterpoint exchanges bury this possibility, but it can be heard through a single voice — in the self-examined life of a person who wrestles with complexity and change, and who continues to challenge oneself.

So, in the Israeli-Palestinian conflict, questions of how to define statehood and draw borders always coexist with related, but not identical, questions of how two peoples can maintain their dignity and live together. As a Jew who chose to move to Israel with his wife and five children in the aftermath of the Six-Day War of 1967, David Hartman has lived along the continuum of the Jewish encounter with all those questions in the decades since. A former congregational rabbi, he created a think tank and educational center that has brought Jews of different traditions together in unprecedented ways.

David Hartman has also been an unusual religious figure in Israeli society as a leader who challenges traditional Judaism from the inside. His daughter Tova is known as an Orthodox feminist. In part, because of her influence, David Hartman became an activist for the inclusion of women in ritual and practice, challenging traditional Jews to see the matter of women’s rabbinic ordination as a statement of nothing less than the character of the God one worships. To deny the full personhood of women, David Hartman says with characteristic forcefulness, is “spiritual suicide.”

He is frank and searching, too, on Israeli-Palestinian relations. “That’s so painful,” he says, when I ask how his discernment on God and the dignity of women might relate to the Jewish relationship to Palestinians. On the morning I interviewed him, a Jewish family, including a three-month-old infant, had just been brutally murdered in a settlement near Nablus. The weight of that news was all around us, and so too was the fear — soon to be realized — that this act of violence would yield to a new cycle of reprisal and attack, with grief on both sides. “I am constantly moved up and back,” David Hartman tells us. “When my family gets killed, and my family’s frightened to go to sleep at night, I get angry. I have a lot of anger in me. But part of my tradition is to learn how to control that anger. And I don’t know if they really want to live with me.”

It’s strange, really, that for all the human drama that is so assiduously reported from this part of the world, we so rarely hear the kind of direct struggle with anger and pain that David Hartman offers in this conversation. Both emotions are embedded in the fabric of daily life in this land, and they merge with the longer lineage of Jewish history. “[A] core meaning of the State of Israel,” David Hartman has written, “is precisely the will of the Jewish people to remain in history, despite overwhelming evidence of the risks involved.” In Israel as in the rest of the world, as he describes it, Jews walk a constant tightrope between vulnerability and responsibility — alternately powerful and weak, and both at once.

He describes the dignity he experiences of being at home in Israel as “a return to memory.” And so, he adds evocatively, “How do we deal with this memory? Narcissistically? Triumphantly? Arrogantly? Or we say, ‘Now that I have my memory, tell me about yours.’” This echoes the journey Sari Nusseibeh shared with us, of walking into a former “No Man’s Land” in 1967 and looking back at where he came from — wanting to see himself from the other side. In such images, we don’t merely experience a new way to see a painful global crisis; we feel ourselves addressed.

About the photo: Krista Tippett interviews Rabbi David Hartman at the Shalom Hartman Institute in Jerusalem. Photo by Trent Gilliss.

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A Skeleton Key to Stories and Ideas, Legend and Myth

by Krista Tippett, host

Sari Nusseibeh and Krista Tippett at Al-Quds University in East JerusalemSari Nusseibeh and Krista Tippett at Al-Quds University in East Jerusalem (photo: Trent Gilliss)

When we were in Israel and the West Bank this past spring, the momentum was building for what is now unfolding on the floor of the United Nations — a new approach to Palestinian sovereignty that, depending on whom you listen to, might change everything or might change nothing. Still, while the new energies of the emerging Middle East herald new beginnings with uncertain outcomes, they are bringing a definitive end to the recent status quo.

But “recent” is a relative term, as I palpably experienced in Jerusalem and as Sari Nusseibeh embodies in his person. “Recent” in American minds might be a matter of months, perhaps years. Here it is a matter of centuries. Seeking to understand that profoundly different sense of time and history is the only way we will be able to see the complexity of what is now unfolding — to apply caution where it is needed, hope where it is warranted, and a sense of how we can best care. Sari Nusseibeh’s voice is a gift towards that end.Locking the Door to the Church of the Holy Sepulchre

For starters, he has an utterly fascinating personal story, which contains layers of Arab history now shaping history in the making. The original “Nusaybah" was a female companion — and fellow fighter — of the prophet Mohammad. And sometime after the Muslim entry into Jerusalem in the seventh century, one of Nusaybah’s relatives was appointed the official keeper of the keys to the holiest Christian site in Jerusalem, the Church of the Holy Sepulchre. To this day, an elaborate ritual of opening and closing the church’s ancient wooden doors with an oversized skeleton key continues, and Sari Nusseibeh’s family remains part of that ritual.

Fast forward 13 centuries, give or take, and his mother’s family lost everything when the state of Israel was created, out of war, in 1948. His father, nevertheless, had an illustrious career as a statesman — as governor of Jerusalem, Jordanian ambassador to London, and Jordanian minister of defense. For, in one of those chapters it is easy to lose sight of the “recent” history of the Middle East — before the watershed year of 1967, when the current and ever-contested borders of Israel and Jerusalem were drawn — the West Bank was a territory administered by Jordan, not Israel.

In the sweep of his memory and experience, then, Sari Nusseibeh provides helpful, necessary context for thinking about the Arab world as it’s evolving in real time today. His perspective concretely addresses current events. But it is the combination of this lived perspective and his philosophical mind that makes his wisdom uniquely illuminating and useful. He sees through current events, through political cycles of turmoil and progress, to the “human evolution” that is necessary for real change to happen. He argues forcefully that this is underway, albeit painfully slowly, and cannot be measured merely in terms of politics and peace processes, either successful or failed.

Sari Nusseibeh’s stories and ideas leave me with so much to think about. And from his unusual vantage point, he adds yet a new layer of complexity to my thinking about the contradictions, perils, and promise of events in this land: the layer of myth and legend and their force in human life. Naming this piece of the picture actually helps bring some of the rest into a more manageable focus. This part of the world, he knows in his bones, brings a special intensity to the human inclination to shape reality as much on the basis of what is imagined as what is real. We must take this seriously as a way human beings make sense and find their ways toward truth. He speaks to the evolutionary possibility in all of our lives, and all of our societies, when he says this of the “legends and myths” that are part of rock-solid reality in his land:

"You have to somehow grow into them, grow out of them, know how to deal with them, live peaceably at them — while at the same time accepting other myths that may conflict with them. But I think it’s happening."

About the embedded photo: A keyholder to The Church of the Holy Sepulchre locks the front door before ceremonially passing the key through a lower portal to a Greek Orthodox priest on the inside. (photo: Trent Gilliss)

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When I listened to the show on the Palestinian camps and found out people could move out, but many do not for several reasons, I started to think of my relatives who choose to remain on the reservation in spite of the poverty. They do not want to leave the cultural and traditional ties they now have.
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Louise Thundercloud added this intriguing comment on our Facebook page to this week’s show, "Pleasure More Than Hope: Inside Aida Camp."

~Trent Gilliss, senior editor

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Dreams and Nightmares from Aida Camp, in Black and White

by Trent Gilliss, senior editor + Susan Leem, associate producer

Mohammad Al Azzeh is a resident of Aida refugee camp whom we met while conducting interviews in the West Bank city of Bethlehem this past March. The 21-year-old Palestinian has been actively involved in Lajee Center, a cultural center in the heart of this neighborhood, and now manage its gallery and photography department.

His interest in photography and documenting the human condition within Aida was fostered as a teenager at the center when Rich Wiles, an English photographer, worked with ten 15-20 year olds to create a project titled "Dreams and Nightmares." Each participant took two pictures: one of a dream, a hope, and the other of a nightmare, a fear.

In the audio above Mohammad describes his art and following are his two photos with captions:

My dream“My dream is to be a famous footballer and be the captain of the Palestinian team.”

My nightmare“I have nightmares about being taken away to an occupation prison. During the nights the soldiers come to the camp and arrest many children. This means that we cannot continue our studies.”

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Remembering Juliano Mer-Khamis and His Theater of Hope and Resistance in Jenin

by Nancy Rosenbaum, producer

Palestinian Men Mourn Death of Juliano Mer-KhamisYoung Palestinian men mourn the death of Juliano Mer-Khamis (poster) outside The Freedom Theatre in Jenin refugee camp in the West Bank a day after unknown gunmen killed the actor and director in his car. (photo: Saif Dahlah/AFP/Getty Images)

"I have no hope for the Israeli-Palestinian conflict, at least not in my lifetime. You ask for political, practical, local hope. Like it’s going to be solved. Jews and Arabs are going to kiss each other and hold hands and go to the beach. This is not going to happen. I have hope as a human being, yes. Oh I have big hope as a human being. I believe in humans. I believe that people are good.”
Juliano Mer-Khamis

In a land splintered by contested physical borders and deep wells of distrust, Juliano Mer-Khamis described himself as “100 percent Palestinian and 100 percent Jewish.” The 52-year-old actor and activist was slain last week in Jenin, where he ran The Freedom Theatre, an arts program and cultural center for local youth in Jenin Refugee Camp.

The son of an Israeli-Jewish mother and a Palestinian-Christian father, Juliano Mer-Khamis refused to choose one identity over the other. As an adult, he kept a residence in Haifa, on the Israeli side, as well as in Jenin. Even his funeral transcended borders; pallbearers carried his casket across the Jalama checkpoint from Israel into the West Bank so that Palestinian mourners could participate.

A Palestinian Woman Mourns at Jalama CheckpointA Palestinian woman mourns during the funeral procession of Juliano Mer-Khamis on April 6, 2011 on the Israeli side of the Jalama checkpoint. (photo: Uriel Sinai/Getty Images)

In 2006, Juliano Mer-Khamis described his work with The Freedom Theater as a kind of artistic intifada:

"…we believe that the strongest struggle today should be cultural, moral. This must be clear. We are not teaching the boys and the girls how to use arms or how to create explosives, but we expose them to discourse of liberation, of liberty. We expose them to art, culture, music — which I believe can create better people for the future, and I hope that some of them, some of our friends in Jenin, will lead … and continue the resistance against the occupation through this project, through this theatre."

Mer-Khamis was a controversial figure who seemed to be a clear-eyed realist about his life and work. In fact, he embraced this. “Lucky me,” he told PBS’ Need to Know.

"To be a theater and not controversial, then you should go open a clinic. Or be a dentist. We are a factory for controversy. We are the factory of ideas, of arguments of disputes. We are the factory where people should not like it. Otherwise, what are we doing here?"

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