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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.

From this week’s show with anthropologist Scott Atran, Hopes and Dreams in a World of Fear”.

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Are Arab Jews Extinct?

by Naava Mashiah, guest contributor

Misbaha, Muslim Prayer BeadsA man holds a misbaha in the old city of Jerusalem. (photo: Flavio Grynszpan/Flickr, cc by 2.0)

The growing rift between Israel and the Arab world makes it hard to imagine that Jews and Arabs once coexisted across the Middle East. At one point these identities could be found not only in the same neighborhood, but even in the same person.

Is it an oxymoron to be an Arab Jew? An Arab Jew refers either to a Jew living in the Arab world or one whose ancestors came from Arab countries. This term flourished once in the Middle East but is not widely known today. Not long ago there were Jews living in the cities of the Middle East who were integrated into their societies and held influential roles in their communities and economies.

My grandfather, Baba Yona Mashiah, was such a figure in Baghdad. He was, I would say, an Arab Jew. My childhood was sprinkled with stories of his grand personality, power and business acumen. He was a prominent land and real-estate developer and in the 1940s contributed to building “Baghdad el Jedidah,” a chic neighborhood in the Baghdad suburbs. His partners were mostly Muslim and some were prominent government officials.

Over the years I have accumulated stories about Baba Yona like pearls on a string and play with these beads, just as he played with the beads on his misbaha, the traditional Muslim prayer beads. My father recalled how he used to accompany my grandfather, who was also known by the Arabic name Abu Fuad, to meetings in cafés and the respect that people showed him.

Baba Yona was an integrated member of Baghdad society and its business world, yet he was a Jew.

In the 1950s the Jews of Baghdad experienced an exodus from Iraq. A reluctant exodus, I would claim, which was brought about by a combination of increasing Zionism, anti-Semitic propaganda, envy of the privileged life Jews had when Iraq was under British control and the creation of Israel. The displacement of thousands of Palestinians and the humiliating defeat of the Arab armies were the final blow.

Life had become unbearable for the Jews and even those who had wanted to stay were compelled to leave. Jews were assumed to be a fifth column and turned into scapegoats following the defeat of Arab armies by the Israeli Defense Forces. Baba Yona watched his empire crumble. His peer and neighbor, Mr. Addas, another influential Jew, was hung in the square. He himself was imprisoned for three months, accused of having Zionist connections.

At a certain point the Iraqi government offered a deal for Jews, inviting them to escape to Israel if they would renounce their citizenship and relinquish their property. Baba Yona was forced to leave Baghdad with over 100,000 other Jews to the one country that would accept them at the time — Israel. Ironically, the Zionists, whose movement played a part in alienating Muslims from their Jewish compatriots, were there to save them.

So as they were airlifted out of Baghdad, did my nine year-old father know where he was headed? Was it en route to Cyprus and during the eventual landing in Israel that he stopped being an Arab Jew?

In Israel, the younger generations became embarrassed by their Arabic-speaking parents. My father, Sabah, was given a Hebrew name, Shaul, but his brother who had arrived in his late teens, too late for a name change, is called Jamil until this very day.

In fact, my father’s Arab identity was totally effaced in Israel. It was a combination of external pressures and self denial. Thus he became successfully integrated into the dominant culture in Israel of that period.

My interest in my Arab roots began about ten years ago when I established my business, which focuses on economic cooperation between Israel and the Middle East and North Africa (MENA) region. Many Israelis asked me why I had chosen to do so. The notion that Israel should forge economic ties with other countries in the MENA region is not self-evident within Israeli society.

Their questions led me to excavate my own identity and connect with my grandfather’s world. I am discovering more and more young Jews like myself who have been able to distance themselves from their parents traumatic experiences and proudly reclaim their Arab roots.

I recall one day when I brought home old records of Abdul Wahab, a famous Egyptian singer, and put them on the phonograph. My father Shaul transformed back to Sabah and sang all the words. He did not understand how I could be interested in this music. My curiosity for the poetry and music is deep-rooted to an extent that baffles him.

Today when I ask my father if my grandfather was an Arab Jew and he proclaims, “No way, there is no such thing,” I beg to differ.


Naava MashiahNaava Mashiah is CEO of M.E. Links, focused on the transfer of technology from Israel to the MENA region, Senior Consultant at ISHRA and the editor of MEDABIZ.

A version of this article was published by the Common Ground News Service on January 17, 2012. Copyright permission is granted for publication.

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For more than a year the Shalits have lived in a tent near the prime minister’s office. When I walked nearby I would avoid the protest encampment, ashamed to be opposing the campaign. This past Israeli Independence Day, though, I saw a crowd gathered around the tent, and wandered over. “GILAD IS STILL ALIVE,” banners reminded: It’s not too late to save him. Inside the tent, Noam and Aviva were sitting with family and friends, singing the old Zionist songs. I wanted to shake Noam’s hand, tell him to be strong, but I resisted the urge. I didn’t deserve the privilege of comforting him.

I wanted to tell Noam what we shared. As it happens, my son served in the same tank unit as Gilad, two years after he was kidnapped. I wanted to tell Noam that that was the real reason I couldn’t bear thinking about his family. That in opposing the mass release of terrorists for Gilad, it was my son I was betraying.

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Shalit's Parents Return HomeYossi Klein Halevi, from "Everyone’s Son" in Tablet

This beautifully written essay is poignant, well-reasoned, and honest. And perhaps that’s what makes me so uncomfortable about this necessary read. Yossi Klein Halevi, whom On Being recently interviewed during our trip to Israel and the West Bank, puts you inside the difficult mindset of those Israelis who are frightened about giving ground to Hamas and Hezbollah, even at the expense of their own families, and yet lauds the decision of a benevolent state and its “hard leaders” to release 1,027 Palestinian prisoners in exchange for one Israeli, Galid Shalit.

~Trent Gilliss, senior editor

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Islam’s Role in the Political Marketplace of Ideas: Three Questions for Islamists

by Mustafa Husayn Abu Rumman, special contributor

More than 80 participants attended the second northern women’s security shura on Monday in Mazar-e Sharif at Camp Marmal in Balk province, Afghanistan to discuss women’s roles in governance transition. (photo: DEU Capt. Jennifer Ruge)

As an imam at a mosque in the Jordanian capital Amman, I have been following the dramatic developments across North Africa and the Middle East with a combination of high hopes and grave concern. The phenomenon of young people organizing peacefully to demand political reform, economic opportunity, and human rights is a source of pride for me; numerous worshippers in my mosque are among them. On the other hand, the mounting lethality of conflict between state and society in so many Arab countries is terrible to behold. So is the tragedy of burgeoning crime, economic struggles, and insecurity in countries such as Egypt that are undergoing dramatic transformations.

In these riveting times, the role of Islam is essential and Arab societies seem to know it. I can tell just from the growing number of worshippers in my mosque, which overflows every Friday during weekly prayers. Young people draw comfort and inspiration from Islam as they face an uncertain future.

At the same time, political analysts — both within Arab societies and in the world at large — are raising concerns about the role of so-called “Islamist” groups in the on-going political transitions. Members of my own congregation often ask me for counsel on this issue. In response, through sermons every Friday as well as more intimate conversations, I have been trying to articulate the distinctions that will be necessary to ensure that the tenets of Islam are properly applied — and that the language of Islam is not co-opted by opportunistic political movements.

In the present state of flux in North Africa and the Middle East, there is robust competition for political popularity in a new marketplace of ideas. When assessing any political figure or movement claiming to draw legitimacy from Islam, one should pose several questions and demand unambiguous answers.

The first question is: do you support equal political, social, and economic rights for all citizens of your country, regardless of ethnicity, gender, or sect?

The answer should be yes. The Qur’an and prophetic traditions present a vision of social justice in all its forms — not only for men but also for women; not only for Arabs but also for other ethnic groups; and not only for Muslims but for all humankind. This is my conviction as a lifelong student of Islam. The texts that prove this are many, but suffice it to say that the Qur’an’s vision of equity and justice is addressed not to any subset of humankind but to all “Children of Adam” (7:26).

Over the centuries, interpretations of Qur’an and prophetic tradition have varied, and some of these interpretations have been incompatible with essential Qur’anic values. The most accurate interpretation would never differ with the principle of universal equity and justice — nor deny political or economic opportunity to anyone. Such an interpretation can and should be achieved by the principal of ijtihad, the practical application of the human mind to the world’s ever-changing circumstances.

The second question is: do you believe that Islam is compatible with a definition of the rule of law that transcends a particular religion’s jurisprudential precepts?

The answer should be yes. From a contemporary Islamic perspective, sharia is not a document that supplants the legal system of a given country. To the contrary, it is a set of principles that demand of believing Muslims that they respect the laws of the country in which they live, provided that the laws are compatible with the universal values of social equity and human rights. Moreover, in the event that a given law is inequitable or unjust, sharia demands that believing Muslims work within a legal and democratic framework to amend the law. Islam stresses the principle of shura, or consultation, as a means of reaching decisions that affect the body politic. Those “whose affairs are a matter of counsel” (42:38) are considered to be worthy of a divine reward.

Finally, the third question is: do you maintain that your political platform is a flawless rendering of the precepts of Islam?

The answer should be no. The Qur’an attests to the fact that humankind, granted worldly power, is prone to error and corruption: “[Humankind is liable to] break the covenant of God after ratifying it, and sever that which God ordered to be joined, and make mischief in the earth” (2:27). Islam, for its part, is innocent of the errors of those who presume to interpret or apply it. Because it is hubristic and suspect to suggest that someone is without flaw, it is equally hubristic and suspect to claim to speak in the name of Islam.

Moreover, to claim to speak in the name of Islam is to assert superiority over other political platforms — a position that leads to totalitarianism.

Islam, as I understand it, demands that humankind negotiate over difference and govern consensually. There are no modern-day prophets or rightly-guided caliphs. We must endeavour to collaborate in healing our region and the world as best we can.


Mustafa Husayn Abu Rumman is the imam of the Ibn Sinan mosque in Amman, Jordan.

A version of this article was published by the Common Ground News Service on September 20, 2011. Copyright permission is granted for publication.

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Every time I read the comments thread on an article about the Israel-Palestine conflict, I regret it. It’s like there’s one sports team on one side called Team Israel, and another team on another side called Team Palestine and you have to support one or the other. Facts or logic don’t play into this; it’s just straight up Yankees-Red Sox or Celtic-Rangers idiocy.
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Neal Ungerleider, after reading the response to Christopher Hitchens’ piece in Slate

(via ripandread)

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Life Together: Arab-Israeli professor in Galilee Partners with Jewish University in Jerusalem to Deal with Diversity

PART THREE: OVERCOMING STEREOTYPES IN THE COLLEGE CLASSROOM

by Christin Davis, USC graduate journalism student

Manal YazbakProfessor Manal Yazbak (photo: Christin Davis)

Manal Yazbak looks down when she remembers the treatment that some of her Jewish teachers meted out to Arab students.

“Some lecturers mistreated us once they knew we were Arabs,” she said of her experience at The Hebrew University, where she earned a doctorate in Education Management. “One proficiency teacher was very rude to us. And it didn’t matter how hard we tried, she gave us bad marks.”

In the Jewish state of Israel, Ms. Yazbak is a member of the minority. Arab citizens of Israel comprise just over 20 percent of the country’s total population. Ms. Yazbak felt the physical and ideological separation of Jews and Arabs in Nazareth while completing her teaching practicum at a Jewish elementary school.

“In their teaching, they ignored the existence of people living in Israel before the state was created,” she said. “They said the Arabs are ‘violent and try to kill us.’ It really bothered me because it was like brainwashing.”

Now as a professor at Sakhnin Teacher’s College in the Galilee — which includes mostly Muslim and Christian Arab students — Ms. Yazbak instructs a course on dealing with diversity for second-year students in the English department. The class is taught in partnership with the David Yellin College of Education in Jerusalem, and comprised primarily of Jewish students.Yazbak_ChurchOfAnnunciation02

Wearing a sharp red pea coat, Ms. Yazbak, 40, pushed her shoulder-length russet hair behind her ear. In a chic eatery not far from the Well of Annunciation, where Christians believe Mary learned she would bear the son of God, Yazbak conveyed a devotion to teaching students how to deal with the “other” and promote a peaceful resolution to her nation’s conflict. With a self-control that is not riled by or indulged in extreme emotions, she said she believes this outcome is possible despite a number of her own failed friendships with Jews.

“The [Israeli-Palestinian] conflict is endless, but my hope is to raise awareness of human beings,” Ms. Yazbak said, “so that between ethnic groups and religions we can tolerate each other.”

Yazbak’s own experiences with the “other” rarely had happy endings. Growing up in Nazareth she and her siblings spent time with her father’s best friend, a Jewish man from Ra’anana. The two met while working together in a car factory. Having daughters about the same age, the two fathers and their families spent Saturdays together, often barbecuing and taking trips to the water. Ms. Yazbak attended an Arab junior high school that partnered with a Jewish school for activities. She said they even had sleepovers at each other’s homes. But neither experience bred lasting relationships.

"The truth is we didn’t make real friends,” Ms. Yazbak said, “but it was nice while it lasted.”

She later lived in Jerusalem for eight years while attending university and made friends with a few Jewish students. They studied together, but didn’t maintain contact following graduation. “There wasn’t email or mobile phones then, so we didn’t keep in touch,” she said.

According to Ms. Yazbak, hers is the only course in Israel that focuses on teaching diversity. She said some education is directed toward multiculturalism or social issues, but no other class instructs future teachers in how to reduce stereotypes and interact with people who are different than they are.

“We changed the name of the course a couple of times, but we chose Dealing with Diversity since it includes all the themes of conflict resolution and bias awareness,” Ms. Yazbak said. “The ‘other’ could be any other, not necessarily the Jewish other. The key is interaction.”

The one-year program — conducted in English to put both groups on equal footing — is aimed at developing student awareness of bias and stereotyping as well as teaching skills for conflict resolution. It incorporates activities, theoretical material and application, and is currently in its third year.

At the end of the first semester, students from both colleges meet together in Jerusalem. They discuss their own identity and the personal experiences that led to a desire to teach. Yazbak said by highlighting this similarity in career choice, students see commonality between themselves and their Arab or Jewish counterparts and start to reduce stereotypes.

They then divide into groups of four — two from each college — and decide on a topic for a collaborative project. During the second semester, groups prepare a presentation via online meetings. The projects require group research, discussion, negotiation, planning, and compromise, and then are presented in a final combined meeting at the end of the academic year in the Galilee. Previous projects presented strategies for classroom conflict resolution skills and using language to prevent conflict between pupils.

“My students haven’t met Jewish students before, and the opposite is true for the Jewish students,” Ms. Yazbak said. “The Jewish students are astonished when they see we’re not living in tents. Meeting together produces a change of attitudes — even the food and atmosphere helps gain better understanding of the other.”

After the final meeting in 2010, an Arab student thanked Ms. Yazbak for the opportunity to meet Jewish students with no enmity and said, “Together we learned about conflict resolution, an emergency need for the new generation.”

The course has had its challenges. In its first year, the initial meeting came just after the Gaza Operation; in the second year, it began the week following the Gaza flotilla incident. Both events, Yazbak said, made the Jewish students fearful of visiting the college in the Galilee.

“The Jewish students are easily affected by the political situation in the country, which means they want an excuse not to come to Arab cities,” Ms. Yazbak said. “They are always threatened. Those who did come learned that political disagreements did not rule out collaboration on a human level, nor did they overshadow other areas of commonality.” She said it’s important for these teachers in training to receive this kind of education so that when they one day lead a classroom of young people they can have a positive influence in eliminating stereotypes about Jewish and Arab people.

“The political situation in [Israel] discourages me sometimes, but I believe in peaceful resolution. It’s the only way since other alternatives exercise all sorts of violence,” Ms. Yazbak said. “Coexistence is a hard question, but [in this class] we want to understand each other.”

Photo (bottom): The Well of Annunciation in Galilee by Christin Davis.


Christin DavisChristin Davis is a graduate student in journalism at the University of Southern California, and the managing editor for Caring, a magazine focused on social services produced by The Salvation Army.

This series is part of a collaboration between On Being and the University of Southern California Annenberg School of Communication & Journalism in an attempt to add to the public’s understanding of the diversity of stories of daily life in Israel and the West Bank.

We welcome your original reflections, essays, videos, or news items for possible publication on the Being Blog. Submit your entry through our First Person Outreach page.

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Life Together: Haifa Cultural Center Builds Community Among Arabs and Jews

PART TWO: CHIPPING AWAY AT STEREOTYPES THROUGH SHARED INTERESTS

by Christin Davis, USC graduate journalism student

Assaf RonAssaf Ron (photo: Christin Davis)

“I was raised in a pluralistic house,” said Assaf Ron, a Jewish man from Haifa, Israel. “An Arab was not cursed, he was a person.”

In a country where separation — even physical walls — between Arabs and Jews is common, Mr. Ron’s perspective stands out. News headlines included the murder of a Jewish settler family in the West Bank as Ron, 51, sat in his Haifa office, flooded by a strong sea breeze. Mr. Ron discussed his work as the executive director of Beit Hagefen Arab Jewish Center, a nonprofit cultural center in Haifa. Though he has no written job description, Mr. Ron said his overall role is to promote a need for mutual respect between people, specifically Jews and Arabs.

“My definition of coexistence is normalization, to respect the other’s narrative,” Mr. Ron said. “This is the biggest and hardest step on the way to coexistence.”

Beit Hagefen, according to Mr. Ron, is a “window to a multicultural community” where Jews and Arabs interact together. Despite living in the same city, he said, the two groups do not interact, so the center encourages and facilitates connections through activities in the local area.

The center has an art gallery, a library, and an Arab theater. It recently began a women’s walking club, a program bringing Arab and Jewish families together in each others’ homes, and a photography class that allows for young people to connect through their work. Founded in 1963, it is a non-profit organization supported by the Haifa municipality; the Ministry of Education, Culture and Sport; and private donations.

HaifaBeit Hagefen cultural center in Haifa. (photo: Christin Davis)

“It is important to me to have people respect and accept the other, no matter his religion, nationality, or education,” Mr. Ron said. “There is only one way to live a good life on this globe — share resources and respect differences among people. I truly believe it is in my power to convince people of these ideas.”

Before coming to Beit Hagefen, Mr. Ron, who has a master’s degree in public administration from Haifa University, was the executive director of the department of education for the regional council in Gilboa, a rural area bordering the West Bank. Functioning much like a superintendent does in the United States, Mr. Ron oversaw seven Arab and six Jewish schools, often bringing together the teachers for collaboration. In his current position, Mr. Ron overseas the departments of Beit Hagefen, initiates new projects, raises funds, networks, and coaches the staff.

Mr. Ron works closely with Ulfat Haider, the program manager at Beit Hagefen and an Arab woman. Together, they promote “neighborliness.” According to Mr. Ron, this means, “We don’t have to agree about everything. If Palestinian is the way you define yourself, it doesn’t mean you want to do anything to me.”

He acknowledged the ever-present Israeli-Palestinian conflict but said that at Beit Hagefen “we reduce the level of fear and hatred and increase the understanding of the other’s narrative. We try to reduce stereotypes.”

HaifaA mother and her son play outside Beit Hagefen community center. (photo: Christin Davis)

It’s an ongoing effort, as Mr. Ron learned when his son came home, excited to have made a new friend. Mr. Ron asked his son if he wanted to invite the boy to their house. “’Are you crazy? He’s Arab,’ my son said,” Mr. Ron recalled. “Can you imagine? My house is one of coexistence, but he still gets this from the outside. Why couldn’t we invite him over?”

Mr. Ron does make clear that he supports a Jewish state, “but not a Jewish state that is against civil rights for all people,” he said. “Ask Arabs, they want to live here because it is a democracy — even if it is not completely equal now,” Mr. Ron said. “We are an ethnic democracy. Jews have some benefits above the rest. In the eyes of the world, this is racism…sorry. My answer might be different if there was democracy in the Middle East. But right now, with the hypocrisy of terrorism, I’m too frightened.”

Assaf RonI trust the Arabs that live in Israel,” he said. “They choose to live here. But you can always find one or two people that are not trustworthy.”

Mr. Ron said he doesn’t consider himself that different from other Jews but has “more structured views and general tolerance.” His friends, however, question his work toward coexistence.

“People call me naïve,” he said. “I insist on being naïve… It’s just believing in people. I learned that if you respect people as human beings and hear their story, most will respect you as well.”


Christin DavisChristin Davis is a graduate student in journalism at the University of Southern California, and the managing editor for Caring, a magazine focused on social services produced by The Salvation Army.

This report is part of a collaboration between On Being and the University of Southern California Annenberg School of Communication & Journalism in an attempt to add to the public’s understanding of the diversity of stories of daily life in Israel and the West Bank.

We welcome your original reflections, essays, videos, or news items for possible publication on the Being Blog. Submit your entry through our First Person Outreach page.

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A Home for Middle Eastern Gay Men to Celebrate Both Identities

by Andrew Khouri, USC graduate journalism student

Club NurOn the dance floor at Club Nur in Los Angeles. (photo: Andrew Khouri)

“The hookah breaks the ice,” said the man behind the bar.

A collection of old, silver-painted water pipes styled as light fixtures hang above his head, bathing in gold a crowd of men as they puff away on flavored tobacco below. The pulsating beat of Arabic music wafts onto the outdoor patio from inside the bar, where throngs of gay men dance together, and scantily clad male go-go dancers gyrate on stages.

A similar scene of rhythm, smoke, and liquor plays out nightly throughout Los Angeles, a city revered for its immigrant and gay cultures. But for party-goers at this weekly romp, the atmosphere was a new one. Most hailed from the Middle East, where homosexuality carries social and sometimes even legal punishment. In Saudi Arabia, homosexual sex carries a maximum penalty of death, and even in Lebanon, which has a burgeoning gay club scene, “sexual intercourse contrary to nature” is illegal.

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We Must Pay Attention to the Quiet, Counterintuitive Possibilities: Mohammad Darawshe and Children of Both Identities

by Krista Tippett, host

It’s been difficult for me to answer the simple question: How was it?

"Moving." "Mindblowing." "Disheartening." "Emboldening."

These are some of the contradictory words that immediately come to mind when describing our 10-day reporting trip in March to Jerusalem and the West Bank. None of them do justice to the complexity of what I experienced. I have barely begun to make sense of it all. We expect to create several shows from the encounters of those intense days on the road. And I suspect that creating them will be my way of working through what I learned and how it has imprinted me.

This complexity of Israeli-Palestinian realities — I can only use that word in the plural now — is precisely the challenge. Of course, I knew this intellectually, politically, and historically, but I am always interested in looking inside and beyond those categories for the human landscape of pain and joy, hope and fear, imagination and possibility.

Everything that I thought I grasped about these peoples revealed itself as far too simple. Familiar categories of identity like left, right, and center; Arab and Jew; religious and secular; Israeli and Palestinian do not suffice. Just as complex are sensitive designations such as “settler” and “refugee.”Krista with Mohammad Darawshe

This multiplicity of Israeli-Palestinian identities is a theme that will run through the shows we are producing from this trip in the coming months. We have, I think, a wonderful and fitting beginning in Mohammad Darawshe. He is a dignified and moving voice of one of the least-noticed groups of people who inhabit these ancient lands. His very being confounds familiar distinctions and necessitates daily coexistence. He is Israeli and Palestinian, like 20 percent of Israel’s population. It’s a both/and proposition, not an either/or. He speaks both Hebrew and Arabic. He is both Muslim and a citizen of the Jewish state.

I am a bit embarrassed to confess that I had never really grasped the story of Arab citizens of Israel even as I’ve delved into other more visible layers of history that have shaped the Israeli-Palestinian present. How many of us have heard the story of the approximately 150,000 Palestinians who, in 1948, stayed home?

Today, Mohammad Darawshe has about 6,500 relatives in his hometown of Iksal, located near the town of Nazareth. His children are the 28th generation of his family to live there. When Arab armies attacked the fledgling state of Israel in 1948, most of the inhabitants of his village did not become refugees but instead took refuge in nearby mountains. And when they returned to their homes after the last shot had fallen, they found themselves citizens, as he puts it, of a new sovereignty, fellow citizens with yesterday’s enemies.

Arab citizens of Israel have lived in an uncertain and tense relationship with larger Israeli culture, as a whole, ever since that time. As a collective, as Mohammad Darawshe points out, they are often viewed with suspicion, a suspicion in some cases deserved. But he represents another possibility entirely. He understands Arab citizens of Israel like himself as a bridge between Israelis and Palestinians, and the larger Arab world. Interestingly, he asserts, the Arab world is largely unaware of the existence of Palestinians with Israeli passports, just like the rest of us.

And, in a very real sense, the ordinariness of Mohammad Darawshe’s pursuit of a constructive place in the ongoing drama of this region is what makes him, and others like him, so notable. As co-director of a civic organization called the Abraham Fund Initiatives, Mohammad Darawshe’s daily work revolves as much around getting more women from his community educated and employed as around navigating security issues with Israeli military officers.

The flip side of being what Mohammad Darawshe calls “children of both identities” in a land of conflict, after all, is the threat — and the very real recurring sense — of being politically orphaned. With the same passion with which he insists that he and his people stayed home and will remain home, Mohammad Darawshe insists that Israeli Jews have also come home, and that their children have a right to the same safety and prosperity he wishes for his own. These are simple human assumptions that have been impossible to reach in the multinational peace negotiations of the last three decades. Yet for Mohammad Darawshe, they are simply the shape of daily, civic survival.

In his presence, I recognize dignity, courage, and humility, qualities not much represented in the contentious narratives that emerge from this region. And if he can muster these qualities, surely we can meet them by paying attention to the quietly counterintuitive possibilities he and others embody.

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What Kind of Man and Thinker Is the Crown Prince of Bahrain? (video)

by Trent Gilliss, senior editor

CGI 2010 Special Session: Middle EastBahrain’s crown prince is navigating protesters’ demands for a democratically elected government by ordering troops to withdraw from Pearl Square and by saying he’ll meet with opposition leaders. If you’re wondering who Sheikh Salman bin Hamad al-Khalifa even is, he is the Deputy Supreme Commander of the Kingdom of Bahrain.

He’s also a skilled politician and diplomat, which you can see on display in this video of a special panel on Middle East peace at the Clinton Global Initiative. The other participants:  Salam Fayyad, prime minister of the Palestinian National Authority, and Shimon Peres, president of the state of Israel, and former President Bill Clinton.

The leader of this tiny island nation is part of a new generation of Middle Eastern leaders who may be integral to the peaceful and successful transitions of these autocratic and monarchical governments under challenge. Did you find this helpful?

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A Twitterscript with Terrorism Expert Scott Atran

by Susan Leem, associate producer

Scott AtranKrista first heard terrorism expert Scott Atran on the BBC and knew she wanted to book him as a guest. He interviews jihadis to understand what makes them want to live or die for a cause. Through the lens of psychology and culture, he also does extensive field work in both the Arab and Israeli Middle East. In fact, minutes before his interview with Krista, he had an extensive phone conversation with a member of the Muslim Brotherhood, and shared his thoughts with us about uncertainty and hope surrounding the uprising in Egypt.

Scott Atran is presidential scholar in sociology at the John Jay College of Criminal Justice of the City University of New York, a visiting professor of Psychology and Public Policy at the University of Michigan, and research director in Anthropology at the National Center for Scientific Research in France. He has briefed Congress and national and homeland security staff at the White House on his research into terrorist groups. His latest book is called Talking to the Enemy: Faith, Brotherhood, and the (Un)Making of Terrorists.

We live-tweeted highlights of this 90-minute conversation, which we’re aggregating and reposting for those who weren’t able to follow along. Check out our Twitter stream next time at @BeingTweets.

  1. Krista is about to start conversing with Scott Atran - an expert on communicating with, and understanding, terrorists. http://bit.ly/hhb106 1:00 PM Feb 1st
  2. "I’m always interested in those people who are as different from me as possible." - Scott Atran on his interest in Jihadis 1:17 PM Feb 1st
  3. "If I can understand what moves these people, I can better understand what it means to be human." - Atran on his interest in terrorists 1:18 PM Feb 1st
  4. "The greatest predictor is if they belong to a soccer club or some other active group of friends." - Atran on who is a terrorist 1:19 PM Feb 1st
  5. "You too can cut off the head of Goliath with a papercutter." -Atran on the powerful message which attracts some to the Jihadi movement 1:25 PM Feb 1st
  6. "The young people…are trying to build a way forward that’s… idealistic, that talks to their hopes and dreams and is realizable." -Atran 1:36 PM Feb 1st
  7. "You really want to know who’s involved in a plot? Find one of the guys…Look at what he eats…and you’ll find the others." -Atran 1:49 PM Feb 1st
  8. "War…it is a violent attitude toward someone else because their thinking of the world is different than your own." -Scott Atran 2:03 PM Feb 1st
  9. "The principle of enmity: human beings are most mobilized when we have enemies. Can we lessen conflict without having enemies?" -S. Atran 2:20 PM Feb 1st
  10. "Wars are only won in two ways — you destroy your enemy or you make them your friends." -Scott Atran 2:22 PM Feb 1st
  11. "I recall Maximilien Robespierre, ‘No one loves armed missionaries.’" -Scott Atran 2:30 PM Feb 1st

About the image: Scott Atran stands in front of Palestine Polytechnic University in Hebron (photo courtesy of Scott Atran).

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The Sinai boundary is the only one of Israel’s borders that hasn’t been fenced off. Israelis now worry that this fragile opening to the Arab world is about to close.
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Yossi Klein Halevi— Yossi Klein Halevi, from "Israel Alone, Again?" in yesterday’s New York Times.

Not all are cheered by the protests taking place in Egypt. The Israeli journalist shares a rather grim outlook about the future of Israel’s relations with Egypt and the security of the Jewish state as uncertainty sets in and speculation about Egypt’s next governing leadership grows.

by Trent Gilliss, senior editor

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Focusing on the Peace Rather Than the Process in the Middle East

by Eboo Patel, special contributor

Here’s what struck me about this special panel on Middle East peace that Bill Clinton moderated: it actually focused on the peace, and not the process. The President joked that somebody else in his family was trying to figure out where on the land to draw the line, he wanted us to talk about what needed to happen with the people after that line was drawn.

There were a lot of pursed lips and furrowed brows when he said that. It made me realize just how much attention is paid to the details of the process, and how little we think about the actual peace. Which is to say, how people from different faiths, nationalities, and narratives are going to live together on a pretty small parcel of land.

CGI 2010 Special Session: Middle EastThe most hopeful part of the conversation, for me, was when Shimon Peres used the illustration of Israeli and Palestinian doctors operating together, saving lives together, in hospitals.

"In Israel, 20 percent of our citizens are Arabs. And it’s not simple — for them for us, but for one place. There is no hospital in Israel where you don’t have Arab doctors and Arab patients. And, nobody knows — not of the patients and not of the doctors who is operating them — I mean, if a Druze would see an Arab with a knife coming close to him, he would be alarmed. But in the hospital, please. And I ask myself, ‘If we can live in peace in the hospitals, why can’t we live in peace out of the hospitals.’"

We hear frequently the stories of the suicide bombers and the settlers. We read about the squabbles of the diplomats. We get bogged down in the details and made cynical by the seemingly endless failures. But with a single example, Peres illuminated just how much Jews, Christians, and Muslims have in common, pointed out just how well Israelis and Palestinians already work together. It’s enough to keep me thinking past the process, and into the peace.


Eboo PatelEboo Patel is founder and president of Interfaith Youth Core. He’s the author of Acts of Faith: The Story of an American Muslim, the Struggle for the Soul of a Generation and writes regularly for The Faith Divide blog on The Washington Post. He’s also served on President Obama’s Advisory Council of the White House Office of Faith Based and Neighborhood Partnerships.

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The Daily Show, Heckling, and Hope
Andy Dayton, associate web producer

There was a bit of stir a few weeks ago when Jon Stewart welcomed Ann Baltzar and Dr. Mustafa Barghouti onto The Daily Show. Baltzar is author of Witness in Palestine: A Jewish American Woman in the Occupied Territories, and Barghouti is “a leading figure in the Palestinian democratic and nonviolent movement for peace.” The stir resulted from having two guests that approach the issue from a "Palestinian point of view."

At one point in the interview a member of the audience yells “liar” to Barghouti (apparently the first heckler in the show’s 11 years), and Stewart quickly turns it into fodder for discussion asking Barghouti how he maintains hope when people “can’t even agree to begin the conversation.”

Trent had a look at the video of this exchange last Friday, and clued me in on something I completely missed — a close connection to a story Karen Armstrong tells in this week’s program. Both of these situations involve someone in the audience disrupting the discussion, and a consideration of how best to handle it. From the transcript, a story that took place at the “God 2000” conference at Oregon State University:

And then when we were on the final panel, suddenly erupted in the hall a fundamentalist who started to shriek at us incoherently. What I could make out was that he was saying that Jews and Muslims denied Jesus and therefore they were going to hell, and all of those of us who sided with Jews and Muslims were also going to hell, and this was evil. And you couldn’t hear much, because he was so incoherent with rage and despair. What I could hear, however, was the note of pain in his voice. This was not just some loony. This was somebody who was suffering and in pain, and felt profoundly threatened by what we were saying.

And the point is that we, seven of us on this panel — we’re all articulate people, we’d all been talking nonstop to each other and to the audience for the last two days. We were utterly struck dumb. None of us could say a word. We felt utterly winded by this assault. Even me, and I should have known better, because I’d just finished my book on fundamentalism. I couldn’t think of anything to say. Eventually this man was hustled out, and the moderator said, ‘Well, I wish we could have talked to him, because he is part of the conference of God, “Where Is God at 2000?” He’s part of this conversation.’ But somehow we couldn’t talk with one another. He was incoherent, we were struck dumb and useless, and this is the problem that we’re facing.

With that in mind, there’s something in Barghouti’s response that he would “very much like to meet” the man who raised his voice and heckled. Perhaps simply a willingness to start the conversation is hopeful enough.

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Revealing Ramadan: Samar Jarrah - “Fasting in a Place Like No Other”
» download [mp3, 4:28]
Trent Gilliss, online editor

Samar JarrahOne of the more difficult decisions of turning a group of 16 interviews into a limited-run podcast series within 24 hours was deciding who should be the voice to open the first day of Ramadan. Samar Jarrah eloquently captured a sentiment that we heard from many foreign-born Muslims who immigrated to the U.S. — that being a Muslim in America is to practice her faith, to fast, to pray, in a way like she would not have in Kuwait or Jordan or Egypt.

And, she expresses such joy and delight in discovering Islam anew. You can hear it in her tone. She’s still excited, and it’s been 20 years since she moved to the U.S. Hearing her story about rushing back from the Middle East to celebrate Ramadan in her adopted country makes me proud to be an American; but, she also makes me realize how tiring it must be to answer the same questions over and over again — about the veil, Islam as a violent faith, and so on.

We’ll be releasing her complete interview and essay in the coming weeks. Until that time, please enjoy this charming woman and her Ramadan reflection.

Revealing RamadanRevealing Ramadan [podcast]

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So many wonderful Ramadan stories. Only 1 hour of radio. Let them sit + collect dust? No! But what to do… Hmmm… Create a new project: Revealing Ramadan. 1 story per day for the month of Ramadan. And, share your story and images.

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