Art, Architecture, and Pyalara

First and foremost I want to make sure that people watch this video of JR that I posted earlier this year. http://www.youtube.com/watch?v=0PAy1zBtTbw Go to 5:30 to see specifics about the Israeli-Palestinian part of the project or watch the whole thing (highly recommended).

So this week we read an article about architecture and how it has been implemented over the years. It seems that there were three big movements that stood out about the rest. One was the sabra which I interpreted was a mixture of ancient Jewish culture and Palestinian vernacular. Could somebody explain what vernacular means in context here? It seems that this style was attempting to combine the best of both worlds allowing the Israelis to "let down their wall" in a way to allow some of the Palestinian culture to slip through.

Another architectural movement was to combine elements of the ancient biblical world with a modern sense of building. I am glad to see that many in the Jewish culture are not afraid to adapt to a new era in time.

Lastly, I think there was also a movement pertaining to presenting Israeli dominance. This one I did not like so much obviously because it does not portray a welcoming community in acceptance of the Palestinian culture.

We also studied the Pyalara website. This is an organization salient to the future existence of a Palestinian state. I enjoyed the quote that was taken from a speech by UN Secretary General Kofi Annan that explains that if the Palestinian youth are ignored and shunned from political society then the nation will be "condemned to bleed to death". Youth are that important to the nation's health for a few reasons. First off, they will be the next in line for leadership positions within Palestine. Also, they will be a larger generation then the previous as the population continues to grow. Finally, youth are willing to take more risks that older adults meaning that they can have a greater effect on political media and social revolutions than the adults.

Divide by Zero

It's really quite interesting how people that live so close to one another could disagree so much. Jerusalem itself is within a 64.4 square km patch of land that probably does not appear any more important than the architecturally beautiful city of Rome or the Egyptian land of the Great Pyramids. Yet, while Roman architecture and tour of the seven wonders of the world are still widely open to the public, Jerusalem continues to section itself into exclusive pieces for very few. And while it is not completely true that Palestinians and Israelis are so close to one another (very few Israelis settle across the walls in Palestine and vice versa), the multitude of mental divides appear to be the real problem in this Palestinian-Israeli conflict.

Although I noticed the many differences between the two battling groups early on (ie. physical, economic, ethnic, religious), I never really stopped to think about the varying ways in which these barriers act on the opposing group. Barriers can be protective, aggressive, exclusive, or dominative (not sure if that's a word). So more important than just looking at the fact that barricades and separations were put up, one should keep an eye out for the reason behind doing so. Many citizens of the general public that are unaware of the Israeli-Palestinian conflict probably see the barriers as protective whereas those involved see the aggressive and dominative side to them.

In this situation, many of the barriers that have been built up have been initiated by the Israelis. The physical barriers are obvious in that the walls have been built around settlements. Economic barriers have also been put in place to keep Palestinians from gaining more power. Checkpoints have created a widespread embarrassment amongst Palestinians as well which creates a social separation showing that Israelis have higher status. Many Israeli schools prohibit Arabic which forms an obvious language barrier.

Yet, Palestinians (although most likely in response to the Israeli presence) have also created their own fair share of separations. For one thing, generally they definitely do not try to learn Hebrew to try to speak with the Israelis. Religiously, radical and non-radical Islamic groups have proclaimed that Israel should be for the Arab people. Recently more pronounced on the Palestinian side as well have been attacks on Israeli settlements. Politically and physically, Palestinians have also been divided amongst themselves separating them by walls and ways of thought.

One way that Palestinians have dealt with the walls is through art. They paint the walls with spray paint through pictures of revolution and words of resistance. It is quite amazing what send.a.message.project has been doing. Giving people to say what they want to say while giving back to the communities that have been affected by the wall is a creative way to help out.

Of course given my strong background in the sciences, I tend to relate my experiences to chemical and mathematical relationships. The many separations amongst Israelis and Palestinians remind me of strange mathematical situation. Dividing by zero is confusing and mysterious like Jerusalem, and does not seem to allow any more progress to be made. Yet, thinking creatively through the miracle of calculus allows mathematicians to reveal the meaning of the impossible "divide by zero" to make that progress. Mainly through these grassroots creative routes, as seen through Banksy, J.R. anonymous, or the West-Eastern Divan Orchestra, will the conflict be solved.

All About me

Hahaha as if you all didn't already get enough of me from my overbearing "About Me" section. Well you asked for it so here is more of what it really looks like to be me...

OK well if one is to even break the surface of the ice, let alone understand the 90% of the iceberg that is below sea level, I would say that any conversation about myself must include music. Phewww so I have been scrounging my music library for about 40 minutes now in search a select few that I hope will give a good soundbite (haha) about who I am. The first is, Roy Hargrove, a fabulous jazz-fusion artist of whom I listen to almost every day: http://www.youtube.com/watch?v=qxeb0cwjE8U and a Swedish jazz/blues/rap group called Movits! (who recently got the Colbert Bump in America): http://www.youtube.com/watch?v=aHolNvS5XbM&feature=related Type in "Roy Hargrove radio" or "Movits! radio" and choose the link to Last.fm and you will not be disappointed.

Jazz has been a big part of my past considering my Uncle was actually my high school band director. Although I have thought about quitting the saxophone several times before, this is probably a tell-tale sign of any healthy relationship. Haha OK maybe not but still I can say that I am very grateful that I have been able to be a part of the music (specifically jazz) community without whom I would be a completely different person.

A response to a response of a response

Fiction is way more important as a socially influential genre than people give it credit for. Yes, reading history and non-fiction can give physical facts about the who, what, and where but gets a little flimsy when trying to describe the whys and hows. In order to understand how cultures think, studying literature of fictional media should be a prominent part of any sociological research. Two of the greatest series' of the past decades have been the Lord of the Rings trilogy as well as the Harry Potter heptology (which, surprising as it is, is actually a real word). Lord of the Rings represents the Western fantasy with its Eurocentric ancestry, alluding to the roots most noticeably from Irish and British nationalities. Harry Potter on the other hand has been debated throughout the United States for its connections with blackmagic practices of witchcraft and wizardry. Yet, the fact that it has sold millions of copies may reveal the more secular outlook of Western culture.

Naomi's review of Yehuda Amihai's book Not of this Time, Not of this Place gives us a better look into the mindset of those with a connection to Jerusalem. It's interesting how correct Hasan-Rokem was in her analysis of Jerusalem in literature in that it is always represented in a transcendant fashion. Throughout this Naomi's paper, she talks about how the different characters in the story view the city in contrasting ways (ie. celestial, terrestrial, or full of a terrifying past), yet always with the same transcending apperance. A protagonist full-heartedly states "I admit loving it" in context of Jerusalem. Hasan-Rokem would have a field day explaining the feminist perspective of this statement but I think it would suffice to say that there is an obvious humanization of the city.

Many other passages help to illustrate an image of the unknown that the city seems to symbolize. One passage describes Jerusalem vaguely as a "mosaic of love". This fantasy lacks realism, expressing the omniscience that is believed to envelope the city. Even the physical actions of the protagonists are presented as transcending reality where a character goes back to the city narrating "I wandered aimlessly- as though in a dream". Amongst the dense religious history lies a sense that Jerusalem, although now separate, was once the bridge to the spiritual realm. This has instilled upon its inhabitants a sense of unattainability that is most often a part of the city's image in fictional literature from the area.

I hope I do not sound like a broken-record here, but I think that this point needs to be nailed into the frontal lobe of every citizen in this generation. That is that in order to make serious gains toward an efficient globalized system, of which has been expedited by the use of social media, everyone must achieve a better sense of respect for fellow man (and woman of course). Human rights has been brought up many times before within our class, and although some of the arguments may have strayed from the discussion, this is a key point that must be included in any political debate. Because what is the purpose of a nation without the support of its people?

Questions for Yonatan Gher

1. Do you think that the LGBT sympathizes with the Palestinian community?
2. Has the LGBT community been successful at all getting their message across through musical media?
3. Is there a prominent theatre, music, or movie industry in Israel? Do you know if there is a high percentage of LGBT community members in this industry? If not then do you think it is because they are persecuted against?

Perspectives on Amiry and Hasan-Rokem

The Ramallah Diaries gives a great look into the personal side to the Israeli-Palestinian conflict. I really enjoyed the set-up in that Amiry humanizes the conflict, including names of people and the emotions that they are feeling (which may seem obvious but is something that I feel is often neglected in talking about political problems such as Israel/Palestine).

"The Promised Gas Masks" appears to draw allusions to Jerusalem as being part of "the promised land" although showing the sadly ironic Palestinian side to the story. While Israelis continue to push that they are entitled to the holy land, Palestinians have become a mere afterthought. The story describes how difficult a process it was for the Palestinians to try to get their gas masks, all of whom were risking their lives to go out during curfew. Yet, in the end even after hours of waiting, many returned home empty-handed. This proves to illustrate the inefficient system that has been built in Israel to deal with the Palestinians.

"A Dog's Life" sends a message that is just as sad. Many Israelis and Palestinians with Jerusalem ID's can take for granted how nice they have it. While Amiry has been dreaming about getting a Jerusalem ID, it is nearly impossible for her to acquire one. Yet, it took a few minutes and only 125 shekels for her dog to get a Jerusalem ID. It is sad how dehumanized the image of Palestinians has become throughout this conflict.

In contrast, Hasan-Rokem's perspective is opposite in that she encourages others to view the city as a city rather than as a woman. I doubt that most Jerusalemites seriously wish to "fondle the roundness of the bulging hills", yet she draws on a good point. The semi-irrational love that is felt by many of its inhabitants resembles that of a husband to his wife. This lust has driven everyone to want it to the extreme that they have fought over it for centuries. Instead, they should be loving real women, wives, sisters, and mothers.

Questions for HR:
1. Do you believe that empowering women in the area will provide more benefits than problems?
2. Do you think female Jerusalemites view the city as a woman or man or city? (Is the problem only with men?)
3. Do you think that Islamic societies will ever be able to integrate female empowerment into their culture?
4. If you could have one wish, what would it be?

Contrasting Music Styles in Jerusalem

Initially, I was particularly excited about this week's readings. As a musician myself, I understand the calming and collaborative atmosphere that music can bring about. When our class focused on Edward Said and Daniel Barenboim's orchestra, a key point that was emphasized within their website was how the orchestra allows students to hear and be heard. This concept is necessary for the cohesiveness of any group.

Sadly, when I reviewed the website of the Jerusalem Music Centre, their image showed a different story. Although they seem to reiterate the idea that the orchestra would be an "open invitation to all" as Isaac Stern said. Yet, they never mention Palestine or other Arab countries once throughout any of the information sections. In fact the first time they mention Arabs is in the "Missions" section of the "Who We Are" tab at number 6 where they state that the group tries to play overlooked genres including "Arabic music". They even mention that the group is "Handicapped accesible" on the "Locations & Facilities" tab but nowhere include "Palestinian accesible". Now, I do not mean to bash the group considering that they do seem more inclusive on a universal perspective than the East-Western Divan Orchestra and maybe they do include Arab musicians in the group, but they sure do not show it.

On the other hand, I also surveyed the "Heartbeat Project". For every time that the Jerusalem Music Centre said they were free of bureaucracy, this group is ten times that. In my opinion, this grassroots musical movement is exactly what Jerusalem needs to overcome the opposing differences seeded amongst its divided colonies. The first thing I see is "Heartbeat: Jerusalem - The Palestinian and Israeli Youth Music Project" followed by a photograph of young Israelis and Palestinians actually interacting with one another (and I'm not talking about a radical suicide bomber on an Israeli bus or an IDF soldier patting down a Palestinian for 20 minutes). No, these young musicians are "musicians" in the most honest sense of the term. They are not just going through the motions recreating what some dead white European guy wrote down 200 years ago. Instead they are making music: suggesting ideas, dealing with differences, talking about their mistakes, compromising on the sound they want to hear, and finally experiencing bliss at the thought that they created something out of nothing together. And they show this. If you take the link to their site at www.heartbeatjerusalem.org they have uploaded videos that reveal the tension and later the glee that such a project has led to. I commend them on this.

Sociology, Ethnography, and Epistemology

The culmination of this week's readings in the Living Jerusalem Project focused on the writings of Dr. Salim Tamari. It seems that his studies have merged two very useful ideals that look at the sociological relationships of peoples and cultures and how this affects political change. For Israel and the Palestinian subunits, knowledge on this subject is particularly useful in hopes of coming to a stable resolution.

Anyways, on to the readings! Of the possible articles, I chose "Lepers, Lunatics, and Saints" and the analysis of Ishaq al-Shami. Sadly, I could not find a link to the article on music's influence in the region so if someone else more observant than myself could send me a link then that would be much appreciated. But I digress... "Lepers, Lunatics, and Saints" instantly drew me in with its specific references to the leper community. This has been the first instance in which the influence of disease has been covered all quarter, which is surprising considering the Ottoman Empire's rich medical history. Also I find that this is something often overlooked when considering any sort of relgious or cultural conflict as it affects every human being, which could act as common ground. I was even more taken aback when Dr. Tamari stated that the lepers were separated between Jews and Arabs. This reminded me of Joseph's solution which outlined a step based on "Confidence Building" where the Palestinian and Israeli cultures should work together on smaller problems like health and medicine in order to share an understanding of basic human rights.

Dr. Tamari goes on to list the many cultural movements that have taken place within Israel/Palestine. Nativism has preceded cultural nationalism by surfacing the innate sense of belonging that humans have, specifically towards their ancestral roots. This makes complete sense by the fact that as peoples basic needs (ie. water, food, shelter, safety) are pressured, they tend to become more animalistic which brings out instincts and other innate attributes that they were born with. In the case of Jewish culture, the idea of Zionism began decades it was implemented in 1948, but the Holocaust's harsh persecution surfaced the people's innate need for belonging and safety which expedited the Zionist movement. Of course, this new external pressure of the Jewish culture against the Arabs constituted the perfect layout for a sociological counter-movement of Canaanism. And so by pressuring both cultures, no problem has been solved, but rather more social divides have been created.

It was especially interesting to learn in the analysis of Ishaq al-Shami that Jews and Arabs were not the only populations being divided by this conflict. Instead, there were also two subgroups that emerged within Judaism between "non-Ottoman Jews and 'native Israelites'". I would think that the native Israelites would be more sympathetic towards the Palestinian community. I am also not sure if the native Israelites make up a larger percentage of Israelis than Zionist immigrants but if they do then why is it that Israel appears so hostile to Palestinians?

A few more questions of which I would like to ask Dr. Salim Tamari in the videoconference are as follows: 1. Has sacred geography played an important role in the Zionist movement? 2. How has social media (ie. facebook, Twitter, cell phones) influenced the Israeli/Palestinian conrflict? 3. How does the average Palestinian (Israeli) differ from American images of Palestinians (Israelis)?

http://www.nytimes.com/2011/04/28/world/middleeast/28mideast.html?pagewanted=1&_r=1

Sorry here is the link

Is peace between Palestinian factions closer to a solution?

In this article, it appears that the United States do not believe so. Obama remains cautious of this treaty, saying that a government influenced by Hamas cannot be trusted. Yet, this is exciting in that this may be exactly the momentum that Palestinians need to free themselves of the occupation. It would be interesting to see if the Palestinians barter for land as I have represented in "Our Solution". If this happens there would be no doubting the Palestinian nationality. Personally though, I believe that this is just a political ploy attempting to scare the Israelis into backing off. This government unity faces two massive problems: 1. Who will be calling the shots? and 2. Can they come to terms over whether they will push for a one or two state solution?

Be careful not to let this exciting event blur your lens of credibility. If anything, this should be a time where critical thinking is handled with caution.

Final Project Idea

I am strongly considering writing my final research paper on how Arabs, especially those in Palestine, are (mis)represented through media. This includes but is not limited to how Islamic societies censor media, Western countries sympathize with Israelis, lives of Arab journalists, and corruption of Arab governments. Do I need to focus on Jerusalem?

Our Solution

OK so first things first, there has been talk about so-and-so's solution and "The solution" but one particular point that this class has taught me so far is that there is an insurmountable, possibly infinite, number of possible perceptions for any given situation. It is profound how much words can affect someone's outlook... ie. How do you feel when you hear the phrase "The Ohio State University"? Proud, excited, involved... I hope to achieve the same effect although with more emphasis on unity by using the term "Our solution" to present that everyone involved is searching for some sort of peace. I cannot remember the source (possibly from the Said readings) but my inspiration comes from an article in which the author wishes to see the day when Palestinians and Israelis alike can use "Our Jerusalem" referring to both Palestinians and Israelis. And although this is a beautiful wish, it seems implausible as a possibility.

One-State Solution: Why not just pay them to leave?

Without exterminating or completely forcing out one demographic, a one state solution seems almost impossible. Some have brought up the idea of paying off one side to move them out of Israel/Palestine. If anything, Karen Armstrong's book on Jerusalem has pointed out that the "holy land" is more than just dirt and the buildings more than just brick and mortar. No amount of compensation can buy off either Palestinians or Israelis for the priceless history that it holds. Whether it be Jesus quote from the Bible, "Truly I say to you, it is hard for a rich man to enter the kingdom of heaven" (Matthew 19:23) or wisdom from the Quran "And if you are killed or die, in the cause of Allah, forgiveness and mercy from Allah are far better than all (the wealth) they can cumulate" (3.157). This tells me that there is something much deeper here.

One-State Solution: Can't we just all get along?

If this were the late 600's or 1100's or even the summer of 1969 then I would most likely reply with an emphatic "Yes!" But sadly Doc has yet to create a realistic model of the "flux capacitor" that allows humans to travel back in time... so the clock continues to tick as the curious 4th dimension moves forward. Let me take a quick moment to iterate that the stubborn nature of Jerusalemites to view history so objectively has been a major influence on progress towards resolution. The fact of the matter though is that the two groups have not lived in a peaceful collective for hundreds of years and there is no reason to believe that they will anytime soon. Especially now, it would be humiliating for Palestinians to give in to the Israelis who have almost ethnically cleansed the Palestinians of their homes as well as their culture. Vice Versa, the Israelis cannot unite under a Palestinian nation because they are so influenced by Judaism which promises them the holy land of Israel.

OUR SOLUTION: Third time is the charm.

I say let's be pragmatic and make use of what is already in place. OK so there are two major religious divisions, two major language divisions, and two major ethnic divisions so it sounds like two unique nations should be created. This seems the most logical given the circumstances. In this situation, Jerusalem needs to be neutral ground (not a capital of Israel nor Palestine). Jerusalem's holy sites should not be reserved for Israelis or Palestinians but for everyone of all religious affiliations concerned including Jews, Christians, and Muslims. In order to be profitable, this should be extended to everyone so that tourism can spur the economy. The money collected in Jerusalem should not go to either state but to the collective good of the city and its holy sites: cleaning up the city, restoring historical buildings, and modernizing the area.

In order to make Israel and Palestine sustainable nations, they must also be weaned off of the foreign aid on which they heavily rely on. This makes me skeptical of creating Jerusalem an "international city". Rather, I believe that it should be controlled by a theocracy of Jewish, Christian, and Muslim elected officials who can govern the cities financial resources as they see fit. Hopefully the influx of tourists will bring about better times for Jerusalem which will also hopefully spread to the surrounding countries of Israel and Palestine.

Palestinians need to be allowed equal rights as citizens. They need to be given the ability to build homes in the same areas of Jerusalem that Israelis can. Those in the city of Jerusalem should not belong to either Israel or Palestine but should be called only Jerusalemites. This should spark culturally different families to live side-by-side with one another which will hopefully create a sort of domino effect in Palestine and israel that they are accepting of all cultures.

Palestine must unite the West Bank with Gaza in order to ensure stability. This shouldn't cut through major Jewish towns but will allow all inhabitants of Palestine to move through the country with more ease. Here, there should be a checkpoint set up that includes both Palestinians and Israelis (like any international border).

The capitals must then be moved away from Jerusalem so that these can become secular states. This will hopefully also draw attention away from Jerusalem and onto the forming nations of Israel and Palestine. Cutting the nations off from any influences they could have on Jerusalem and the holy sites is the best plan of action in creating 2 secular states.

Sorry for the way that the pictures came out but I cannot figure out how to move them in the blog. The picture of proposed states of Israel and Palestine that I drew are at the top and below is the Ohio State University logo. The logo relates to the first paragraph and the picture later on. Enjoy.

Jerusalem: One City, Three Faiths... Take 5 (THE FINALE)

It has been a long and arduous mental and moral journey through Karen Armstrong's book, Jerusalem: One City, Three Faiths. The greatest piece of wisdom that I could hope to earn from such an adventure is that nothing is as simple as it appears. Surveying the book's credibility by uncovering Armstrong's own biases, analyzing how her word choices reveal a slant, and reviewing the credibility of the works that she has cited shows its complexity making it more than just a list of words on a page. No, with this physical object comes mental, emotional, and spiritual concepts which every single reader portrays differently. This vast, almost overbearing, amount of information should symbolize the difficulty of the conflict in Jerusalem with which citizens and public policymakers must deal with everyday.

And although my last paragraph should pose as a statement against the overuse of generalizations, I do acknowledge that they do help people understand the "basics" (which they need to build upon to really understand). First, I have discovered that civilians under Muslim rule have been the most moderate of socieites throughout history. Preceding the Crusades and before the Ottomans particularly, the land was seized peacefully and inhabitants were granted freedom of religion. Only recently, due in part to their loss of homeland, propaganda, and Western exaggerations in the media have the Muslims become a sign of terrorism.

Another general trend that should be noticed throughout history is that groups that attempt to integrate God into government have seen or dealt the greatest atrocities. Jews have had experiences with violence greater than most other cultures which probably comes as a result of their kingdoms being ruled as Jewish regions. This does not come as an accepting or tolerating environment to surrounding nations who most likely feel that the Jewish nation is an attack on other religions. This leaves them vulnerable to attacks from other nations. The Crusaders led relgion in their politics as well, except in the reverse scenario. They were a group of like-minded individuals who saw that it was their duty to kill in the name of the Lord. When there are no other views to keep them in check, groups like this can and have committed deeds that in our eyes are crimes worthy of death themselves. As Christians have become moderate and secularized over time though, great nations like the United States have been formed.

Jerusalem: One City, Three Faiths... Take 4 (Killing for God?)

Okay so this week was a mental rollercoaster for me when digging into chapters 11-13. Not only did my trust for Karen Armstrong's unbiased analysis waver strongly but my affection for the Christian religion has fallen to an all-time low upon reading about the treachery of the Crusaders and their war on religion that they brought to the Middle East. In other news, Muslims are awesome!!

Not too far into chapter 11, Ms. Armstrong presents the reading audience with a statement, "Not only was Muhammed a spiritual genius, he had political gifts of a very high order." Wait a minute is she actually speaking highly about a prophet? Jewish figures like Abraham and Moses reap no favorable attention in the earlier chapter "Israel" and Jesus, symbol of the Christians, is presented worse with words such as "provocative" and "apocalyptic" followed by her conclusion at his death, "that should have been teh end of that matter." Personally, I am catching some undertones that she is biased in her attempt to show other Christians what she has discovered on her journey away from sisterhood. And even though I find that this is needed especially in the United States' Christian-dominated society, for this reason I also cannot call her unbiased.

Yet, these feelings of an unbalanced writing style were slightly reversed in the next chapter when she recites an acount of Muqaddasi. She talks about how he writes of Jerusalem as beautiful, intellectuallty stimulating, and almost paradise... yet, she points out that he is a little off in his synopsis saying that some places were filthy, expenses were heavy, and the "Christians rude." Although she continues to belittle the Christians, it shows me that she really is doing her research in checking her sources before she includes them as 100% accurate. This is nice.

Surprise, surprise! Yet another chapter where Armstrong bashes the Christians of this era. But seriousldoes anyone disagree with her questionable outlook on the Christian faith upon reading this chapter? It makes me sick to even call myself a Westerner after learning about the ethnic and religious cleansing that they fullheartedly engaged in. Why haven't the Muslims and Jews of today directed more of their anger towards the Christian sector of Jerusalem? Once again though kudos to the Muslims who have been generally very moderate during their reign over Jerusalem. I am starting to see why many of the Muslims of today could be defenisve of their territory because of how they have been treated in the past.

Questions for Mariam Said.

1. Why does the orchestra include 20% of musicians that are not from Israel or Palestine?

2. Are there any upcoming performances in the United States?

The Power of Music

This topic particularly resonates with me. I have been playing the saxophone for 7 years now. Classical and Romantic music of the famous European composers gave me a solid foundation in technique, but I was actually more interested in jazz. I bring this up because unbenownst to many, jazz music has had a profound effect on breaking down the black-white barrier that began right here in the United States. Knowing this gives me hope that music can provide a common ground for people on both sides of the Israeli-Palestinian conflict.

Parallels & Paradoxes gives is powerful in that it provides first hand evidence that music can bring people together. Something that I remember particularly from the book is how an Israeli student spoke up about how he was told that " ' I'm Jewish and they said to me ' you can't play Arab music ' ' ". That same student went on to teach Yo-Yo Ma how to tune to the Arabic scale.

In "Music as Social Medicine", David Washington talks about how the transcendence through music has allowed many to destress. He lists the physical benefits as well as the necessary social benefits, showing that this is an understanding of beauty that humans all share. A good point is raised that small boycotts in Alabama led to radical social reform in the United States so the negligible size of the West-Eastern Divan Orchestra in comparison to the whole Israeli-Palestinian conflict does not mean that its effects are negligible.

Noura's thesis on a "Homeland Redefined: Spaces of National Belonging" points out how political boundaries seriously conflict with boundaries of homeland on each side of the Palestinian-Israeli conflict. The problem is that many people from both groups believe their homelands run from the "Mediterranean Sea to the Jordan River". She concludes that in order to mitigate the mutual hatred, acceptance of the opposing idea of homeland must be achieved. If both sides studied the rich musical influences from both Arabs and Jews in the area, this would give proof to the legitimacy of both groups' claim to some territory.

The videos help to display the difficulties of the project. The Palestinian violinist expresses the stress that she faces set up by the political borders. Daniel Barenboim acknowledges that one of the saddest parts of the project though is that the orchestra cannot play in many of the hometowns of its own musicians. In the video and on the "Knowledge is the beginning" website, Daniel recognizes that this will not solve the Arab-Israeli conflict. The culmination of the orchestra can only hope to allow differing peoples to understand one another which it has.

Jerusalem: One City, Three Faiths... Take 3. (Chapters 8-9)

Aelia Capitolina is a perfect representation of Jerusalem's existence (or rather nonexistence) during the reign of the Romans upon the defeat of the Jews by Titus. The once sacred temple had been reduced to the same composition as the mundane dirt that outlined the mount. Jews and Christians of this era were forced into making the decision to adapt or die, stubbornly clinging to the past. Two particular themes resonated with me throughout the chapter. First, the Jews were gradually able to refocus their attention from the physical holiness of the old temple into their own homes. Their tables were altars and their candlesticks were the menorahs. Secondly, they emphasized the rule that "Thou shalt love thy neighbor as thyself". This makes obvious sense considering the Jews were under the occupation of the Tenth Legion, forcing them to show respect in order to survive. Together, these coping techniques allowed the minority of Jews to continue their legacy near Jerusalem's borders. The fact that both groups were able to modernize in order to fit their circumstances gives me hope for the current Israeli-Palestinian conflict.

As the Jews were coping with hardships, the Christians were flourishing into the widespread religion that it is today. They began to build churches and foreigners were making pilgrimages to the newfound holy sites surrounding the city. The Romans became lenient and the culture punctured by Christianity as its people started turning away from paganism to this new trendy religious concept. An aspect that probably drew a large portion of pagans and Jews alike is the focus on searching for God on earth rather than in some deep cosmic dimension. The new idea that God is actually present in the community keeps people from feeling lonely. As Christians gained comfort, they became wary not to sacrifice this comfort at the hands of the Jews who were still angry at the way their old city had been humiliated. As follows, the majority will persecute the minority of Jews once again, leaving them to build up unrelieved pressure until one day it will explode upon the world.

Jerusalem: One City, Three Faiths... Take 2. (Chapters 5 - 7)

As the journey continues throughout Jerusalem's rich history, I am excited that I am able to recognize many of the regions and people: Babylon, those "good" Samaritans, and of course the magnificent villainous star of 300, Persian King Xerxes. The further I delve into Armstrong's historical analysis of Jerusalem, the more I picture J.R. Tolkein's tale of Middle Earth unfolding before my eyes where transcendental beings roam and introverted society of Hobbits set out on an odyssey to retake their homeland. This definitely makes history on such a specialized topic more interesting, yet no good news can come without bad news. This mythical representation appears to be just that. When analyzing Armstrong's sources, 53 of the 59 citations come from the Bible, a higher percentage of citations than any of the previous chapters. These accounts may be biased to the writers' socio-economic status'. Considering the high illiteracy rates of the time period, it's probably safe to say that the writers were of relatively high status'.

Progressing through chapter 6, the events discussed make it clear why the Zionistic Jews of today would be so cautious of any outsiders near them. From the invasive nature of the Hellenes to the persecution brought about by other Jews to the sacrilegious acts committed by the Romans, this was a long and distraught time for the Jerusalemites. There are two major themes that I have spotted as follows. First, Jerusalem has been influenced by a wide range of views which eventually split Judaism into different sects with surprisingly powerful influences. This has made it difficult for the people of Jerusalem to unite and ward off "enemies" that may want to claim the sacred city as their own. Secondly, in tough times, the people have generally turned fluffed off modernization from outsiders in search of introspection within the Jewish religion. These are vital to note because the zionists of the current era may still be influenced from these concepts from their past. This would make it very difficult for any outsiders to attempt negotiation with them for their country and may actually polarize them in favor of their own Jewish faith.

Upon reading about the destruction of Jerusalem, it is much easier to understand why the Israelis would be so dead set on keeping the city for themselves. They have faced treacherous conditions and battles in the name of their holy city (particularly the temple) and can not let the work of their ancestors die in vain. As quoted from the text, the temple was held in regard as "a microcosm of the entire universe". This sense of spirituality for an object is held at the same level today which makes it difficult to just tell the Israeli citizens, or even the Palestinians for that matter, to give up already. As greek will ever forget the glorious battle that was fought against the Persians with a band of 300 spartan soldiers, neither will the Jews forget the stand that was taken by their ancestors within the temple against Titus' Romans. The argument over Jerusalem is more than just location or possession.... it's a battle over history.

Take 1 Continued...

I have realized a few things from the third chapter. First, I found it amazing that even when Karen Armstrong tries to be funny, she continues to cite her sources. She makes a joke about how the citadel perhaps "paraded the blind and lame of the city on the walls" of which she then cites her correct sources. I am not sure if the source is credible but it does show that her main purpose is not to amuse but to seriously recount an accurate history of Jerusalem. Second, Jerusalem has hinged on the idea of tzedek or social justice for centuries. When social justice has been forgotten, the city has fallen, yet it has remained in tact when the people were treated fairly. If Jerusalem is to survive today, they must utilize this important concept when making decisions on what to do with the city today.

The reign within the City of Judah amounted to trying times for the citizens. Armies entered their city, human sacrifice was reimplemented by the "worst" king in Jerusalem's history, and the city eventually was reduced to rubble. Their god had let them down and they were no longer an imprenable city. Yet, I am curious to find out how they rebuilt the city to the create the diverse city that we see today. What gave them strength?

Jerusalem: One City, Three Faiths... Take 1.

I thoroughly enjoy the way that Karen Armstrong has structured her writings thus far. The way she presents arguments in favor of either Israel or Palestine's ownership of Jerusalem just to turn it around showing an argument for the opposite is cute to say the least. More so I find it extremely important to her credibility in that she has no strong fundamental slant that she seems to be fighting for. Particularly in the introduction she makes the assertion that her purpose in writing this book was not to present a solution to the problem of Jerusalem but rather it was "to find out what a holy city was". This must have been a gravitating line for the team working on the Jerusalem Project because it reveals her neutrality. This is only augmented by the fact that she is not even from Jerusalem but rather a "British citizen" (xiiv). Yet, if anything these statements make me even more cautious of the writing style because it sounds too good to be true. The question is that even though she presents both sides to an argument, do both arguments hold equal weight? And that is something that I will be keeping my eye on personally.

When reading the earlier chapters of this book, a line from Rashid Kalid's essay has been circling throughout my brain that most of Jerusalem's "history" is actually not historically verifiable. Obviously with such an extensive timeline, historians cannot expect to present all of the information accurately whether that be cause by miscommunication error or lack of sources to compare texts with. What I found that was particularly amusing was how on page 14 she said that "we should pause briefly" to look at how a new god, Baal, might affect the city's spirituality. She continues on for 6 pages with a skeptical topic that at best she states that "some scholars believe" may have happened. Of course I am not saying that Baal was not a part of Jerusalem's history but the basis comes from her statement that "some scholars believe" may have happened. What is the importance of this? If the Hurrians did not bring the new god then the Ugarit similarities with the Israelite cult of Mount Zion take no precedence in Jerusalem's ownership. Thoughts?

Although skeptical in the first chapter, I am regaining my trust in Armstrong's neutrality as a historian. Her structure allows for the book to flow easily through the chronologically history and her comments appear significantly unbiased. She talks of how the "Bible speaks of terrible massacres" (22) and how many historians do believe this was true. Yet, she also adds that others also have evidence that says that this was not true although a minority of the population. I also enjoy the way she does not just debunk arguments and leave it at that. She continues to explain why the group may have thought that way (ie. the bible's "mythologized" style would not "satisfy modern historians" but she goes on to say the Jews needed these passionate stories to survive daily hardships).

In Response to Jerusalem's History...

Let me start by saying that I have noticed that a majority of the readings tend to carry with them a Palestinian slant. With that said, I personally do believe that it was unfair for the Zionists to so spontaneously invade the Arab nation of Palestine in 1948, but I would still like to better understand the Israeli reasoning behind taking over half of Palestine as their own separate nation. Secondly, I must say that I have learned very important details about the history of the Arab-Israeli conflict and that of Jerusalem in general.

Please do not laugh at my ignorance here, but I originally thought that Israel, specifically Jerusalem, was occupied by a majority of Jews over the past 2000 years. Throughout the readings I have learned that is most definitely not the case. It seems that I have fallen into a cultural trap from living in the United States. As Rashid Khalid explains, most of Jerusalem's history is actually not verifiable. Even though I and most likely many others like me who grew up within a Christian/ Catholic/ Jewish upbringing, as often occurs in western culture, also grew up hearing about the Jewish prominence within the Holy City, that happened 2000+ years ago. This western undertaking for the Israelites has been a significant part of their success and in the destruction of the Palestinian state. The Israelites have been able to buy superior weaponry from the United States whereas the Palestinians have had to settle for less sophisticated defenses from the Soviet Union as Jeremy Pressman explains. Going further back into his article, it can be seen that this western pro-Israeli slant is rooted in the diplomatic relations that were started by the Zionists during the Ottoman Empire's collapse. This slant is causing the western nations to view this conflict in biased eyes which should be reason enough for us to reconsider why Israel is gaining so much sovereignty.

One of my favorite quotes from all four of the readings comes from the Zionist slogan presented by Pressman that states, "a land without a people for a people without a land." This is completely incorrect in that the land was populated with a large and prosperous Arab culture at the time. With the Zionist movement following World War 2, thousands of Jewish nationalists flooded into Palestine which severely devastated their historical way of life (Mick Damper). In their way of forcing the Arabs out of their homeland, the Jewish people only continued the process of persecution that had been brought upon them over the past few decades. I do not agree that "Jerusalem is an integral part of the state of Israel" as narrated in the article by Reba V. Rubin. Think about the millions of people living in surrounding Arab nations who have lived such devout Islamic lifestyles without needing to be within 50 miles of their amazing holy city of al-Quds. I find it greedy and irrational for the Israelites to be demanding a state in control of one of the most sacred cities in the world while they are still so vulnerable.

Finally, I will close with the complexity of the issue. Jerusalem has obviously been under Jewish control at some points in time, yet for the past 2000 years it has been occupied under a majority Islamic people. Yet, in both cases, the people have always been a majority of Arab in culture until recently over the past few decades when the Zionist movement began spinning into action. Since then, these differing cultures have forced themselves upon this nation expecting acceptance. This reveals the cultural implications but even more pertinent over the past decades are the religious implications. Jerusalem is a holy site for three major religions: Christianity, Islam, and Judaism. Israel's need for Jerusalem spawns from the Jewish need for religious security. The problem is that they are combining religion with nation-state making everyone else viewing the conflict worried about offending a side. The idea of religious equality has carried over into politics now making a partition of Jerusalem and the rest of Palestine seem correct. Add this to the geographical mess of the area that is lacking resources while squeezed between desert and cliffs and this makes for a massive disaster. The population is reaching a high density (Damper) which adds to the tensions.

Amongst all of the injustice, the only way that this conflict will be resolved is if both sides stop arguing over the past and start considering the present. Although unfair, Palestine should concede to an agreement that allows for two separate sovereignties. They need to gain their own political status before anything else can be done. If not, I fear that the Palestinian culture may be eliminated from the map.

My thoughts on the Jerusalem Festival

First off, I was amazed to hear in Dr. H's article that most of the festival's planning took place over the span of six months! I am already a little antsy about writing the 5 page final paper due in ten weeks; I cannot imagine the stress that would accompany a task that carries with it international political implications as well as such a large audience. I have drawn the connection that studying the Jerusalem Festival also seems very pertinent to developing a successful web blog. Not only does the blog need to include all sides of the topic of in way that is as respectful as possible but it also must take into consideration spatial representations. For example, if the blog is split into two columns with one side representing Israeli information and the other representing Palestinian information, then this will tend to imply separation of states whereas including them together in one column may represent more of a unification. These are ideas that I will be considering as I build my blog further.

I am glad to hear that women are gaining status, slowly but surely, in the public sphere. I am not particularly educated on which names are typically male or female in the Arabic language which surprised me when I learned that Suad Amiry is a woman. Leading a team to research and design an event on the scale of the Jerusalem Festival seems very significant to the future well-being of the Palestinian/Israeli nation(s). I have always understood that "women's work and culture was more in the private domain" as she states in the article on "Representing Jerusalem" but the fact that she could attain her public status gives me hope for the rest of the nation. I agree full-heartedly that empowering women in the area will be a crucial step to bringing about the cooperation and compromise that many are hoping for.

It is vital that the Palestinians and Iraelites find a common ground if this conflict is to ever subside. Again I agree with Amiry when she writes that cultural events are important to bringing about unity by allowing us to "see the human face of the Palestinians" (Researching East Jerusalem). We can read about the conflict as much as we want, but the only way we will truly be able to comprehend the complexity of the situation is through experience. The Jerusalem Festival would allow many Americans who are interested in cultures but who are worried about the dangers and expenses induced in international travel a chance to experience life in Jerusalem.

Something that particularly caught my eye amongst reading about what information was researched in the creation of the Festival's design was the issue of boundaries. Before I learned anything about recent events in Jerusalem, I had the image of the wall that separates the eastern and western sections of the city. The failure of this wall to prevent conflict is a vital metaphor for the city's ethnography. It's just not that easy. There is no one line that can split such a complex society into halves. There are cultural, temporal, and spatial boundaries that all come into play when considering a project like the Festival. The fact that surrounding villages to Jerusalem have their own distinct rituals, musics, and artforms shows that Jerusalem cannot be viewed so generally. As Dr. Horowitz asks, what should be done about musicians who play in Jerusalem but live outside of it? Are these distinct cultures?

I am still confused as to whether or not the Festival has ever been presented or not. This is a fantastic idea that reveals the diversity of cultures with such lush histories. "Mise en abyme" describes the situation well as Galit Hasan explains that representing Jerusalem within Washington, D.C. is difficult, artful, and complex.

Anonymous artist tries to change the world with art

http://www.youtube.com/watch?v=0PAy1zBtTbw

Talks specifically about Israeli-Palestinian Conflict @ 5:30.

This video is fantastic for two reasons: Not only does it let us know how something like art could become common ground in times of hardship but also how important web media is in transferring these ideas. I particularly love his quote right at the end of the video (23:30) that says that "what we see changes who we are". And although maybe not 100% true, obviously in the case of those that are blind, it does contribute significantly for those that can. So if we are shown that Israel/Palestine is a horrible place with all of the destruction and rubble and fights taking place then that's all that it will ever be. Pasting those pictures throughout the cities shows that there are Israelis or Palestinians on the other side of the wall and allows them to see that there are two viewpoints to this conflict. This may help them to see that they need to find a middle ground somewhere if this conflict is to end.

My initial thoughts on this class

Creating a college course that incorporates recent advancements in communications such as weblogging and web media with the current events in Jerusalem is a fantastic idea! Finally, a class where applications of real-world examples are just as (if not more) important as the theory behind the ideas. As a science major (specifically in the Biochemistry department), I am coming from a background of problems that usually deal with x and y rather than human beings. I am not saying that science courses are being taught incorrectly, but it will be an interesting change of pace to start with applicable problems and work towards general theories for once rather than visa versa. The beauty of the world wide web and all of its uses is that we, as students of the Living Jerusalem Project, will be able to experience the ongoing issues second hand through the miracle of web conferencing.

Possibly arising from all of the graphs and figures that I have studied in the sciences, I am a strong believer in the saying that "a picture is worth a thousand words". The internet is so valuable for its incorporation of both text and media, which includes the display of videos which add that crucial fourth dimension of time into the perspective. Pictures also bring with them a sense of purity and truth in the information that they display because it is typically more difficult to portray biases through visual media rather than textual media.

As a person who has often strayed from literature instead in pursuit of numbers and equations, I apologize in advance if my writing ability is not refined. I am a little nervous about the possibility that so many people could be reading what I post on this blog throughout its entireity. I am also nervous about how those reading this blog will interpret my opinions and while I do hope that they are not offensive, I cannot promise anything so again I apologize in advance. Although challenging, this class should help me to develop my writing skills.

Above everything else though, I am most excited about hearing the accounts of those living in Jerusalem. I have always been interested in understanding different cultures and their unique ways of life. More specifically, I met a Palestinian citizen in my high school with the first name Hussein. I had always sided with the Israeli idea of Zionism before I met him. He explained how much of what we hear on the news is often slanted in Israel's favor which now leaves me torn in making a decision on what we should do with the Israeli-Palestinian Conflict. I have much to contribute and much to learn which makes me excited for how this class will go.