Saturday, July 10, 2010
Concussion!
Not mine. Megan. A fun incident. The weekend has been exciting. And we have papers due this week...more information to come tomorrow morning. All is well, though.
Friday, July 9, 2010
Shenkin
Shenkin opposed the first kiosk to appear in Tel Aviv…but today, the street named for him has become the most commercial. It’s a very bourgeoisie, middle class area.
Most of the stores are American chain stores and brand names – food, banks, clothing and accessories. Very trendy and fashionable. Very few of the restaurants have kashrut (kosher) certificates. You see a lot more English than you do in Jerusalem, and almost no Arabic (even though it’s an official language. Street signs do appear in Arabic, English, and Hebrew, but very few advertisements, store names, etc. appear in Arabic (as they do in Jerusalem). In many ways, it attempts to be the Greenwich Village of Israel. Some say it’s most symbolic of secular Israel.
Most of the stores are American chain stores and brand names – food, banks, clothing and accessories. Very trendy and fashionable. Very few of the restaurants have kashrut (kosher) certificates. You see a lot more English than you do in Jerusalem, and almost no Arabic (even though it’s an official language. Street signs do appear in Arabic, English, and Hebrew, but very few advertisements, store names, etc. appear in Arabic (as they do in Jerusalem). In many ways, it attempts to be the Greenwich Village of Israel. Some say it’s most symbolic of secular Israel.
Bauhaus Architecture
Tel Aviv has one of the greatest surviving collections of Bauhaus architecture (another good number exist in Miami, Florida). Bauhaus-style buildings came from socialist immigrants from Germany. (Many of the original Bauhaus buildings in Germany were lost during World War 2.) Today, UNESCO seeks to protect Bauhaus architecture and helps to fund restoration and maintenance of Tel Aviv’s collection. The style is very egalitarian with purposeful uses of lines and curves. Buildings are understated (but not ugly) and make use of natural lighting as much as possible (for example, the stairways are on the outside of the buildings).
Independence “Sanctuary”
How appropriate (or ironic, choose your adjective) that, on America’s Day of Independence, we visited Israel’s Independence Hall. The word used in Hebrew for the building is more literally translated as “sanctuary.” This can be seen as part of an attempt to secularize Hebrew and Jewish heritage. What previously was a religious sacred space is now “secularly sacred” – important politically and culturally rather than religiously. Interestingly, the Independence Museum is run by (and paid for by) the municipality of Tel Aviv, not the state of Israel.
Israel’s story of independence, as told by the guides and video of the Sanctuary:
The signing took place in one of the first houses built in Tel Aviv. In 1904, the second aliyah (wave of Jewish immigration) came to Israel and a large community settled in the port community of Jofa. On the 11th of April in 1909, sixty-six Jewish families bought a plot of land north of the port on the coast. The families gathered on a dune and cast lots for plots of land. In 1911, the first mayor of Tel Aviv (whose first name, ironically enough, was Major) built a house on the very ground where the lot-casting took place. He and his wife were childless and lived in the house until 1930, upon her death. Mayor Mayor dedicated the house to the municipality on the condition that it be a community Art Museum. The Museum opened in 1936. In 1971, the Museum moved and the house became a History Museum in 1978.
The original Declaration of Independence is no longer on public display. It was written on three leaves of paper which were sown together (like a Torah scroll is). Blue and white sewing on the side makes it appear like a prayer shawl. The Museum was chosen as a location because of its ability to perform as a bunker. At the time of the signing of the Declaration, several neighboring countries were moving in to attack Tel Aviv.
After 1937, the British became rather hostile to Zionism. It was in Britain’s best interest to help Arab states for World War 2 and for oil. But there would not be a Jewish national home today without the British, who facilitated Jewish immigration to the area and aided in land purchase. (Important to note here – historically, the Holocaust is NOT the central story that led to Israel’s birth as a state. The first wave of immigration occurred in the 19th century.) The Israeli Declaration of Independence is very clearly not religiously Jewish but rather nationally so. The document does not contain the word “God” and states that the Torah was written by the Jewish people (that is, not by God). Israel is about freedom from and freedom to. From Antisemitism and being the minority; to be Hebrew and create a culture from it. Many see the interaction between land and language with humans as what creates a national culture. The state of Israel is an attempt to normalize Jewish culture.
Israel’s story of independence, as told by the guides and video of the Sanctuary:
The signing took place in one of the first houses built in Tel Aviv. In 1904, the second aliyah (wave of Jewish immigration) came to Israel and a large community settled in the port community of Jofa. On the 11th of April in 1909, sixty-six Jewish families bought a plot of land north of the port on the coast. The families gathered on a dune and cast lots for plots of land. In 1911, the first mayor of Tel Aviv (whose first name, ironically enough, was Major) built a house on the very ground where the lot-casting took place. He and his wife were childless and lived in the house until 1930, upon her death. Mayor Mayor dedicated the house to the municipality on the condition that it be a community Art Museum. The Museum opened in 1936. In 1971, the Museum moved and the house became a History Museum in 1978.
The original Declaration of Independence is no longer on public display. It was written on three leaves of paper which were sown together (like a Torah scroll is). Blue and white sewing on the side makes it appear like a prayer shawl. The Museum was chosen as a location because of its ability to perform as a bunker. At the time of the signing of the Declaration, several neighboring countries were moving in to attack Tel Aviv.
After 1937, the British became rather hostile to Zionism. It was in Britain’s best interest to help Arab states for World War 2 and for oil. But there would not be a Jewish national home today without the British, who facilitated Jewish immigration to the area and aided in land purchase. (Important to note here – historically, the Holocaust is NOT the central story that led to Israel’s birth as a state. The first wave of immigration occurred in the 19th century.) The Israeli Declaration of Independence is very clearly not religiously Jewish but rather nationally so. The document does not contain the word “God” and states that the Torah was written by the Jewish people (that is, not by God). Israel is about freedom from and freedom to. From Antisemitism and being the minority; to be Hebrew and create a culture from it. Many see the interaction between land and language with humans as what creates a national culture. The state of Israel is an attempt to normalize Jewish culture.
Hebrew Gymnasia “Herzliya”
The first institution to be built by the people of Tel Aviv was a school. They built it even before constructing their homes. It was meant to be education for a new generation, creating the elite of a new country. The second Prime Minister of Israel went to this school, as have many members of Parliament and other notables. They studied language (the main language of the school was Hebrew, even in other classes), science, Bible and Talmud. The goal of the school was to integrate the best of both European and Jewish. The school sat at the end of the main road in Tel Aviv, clearly visible and obviously what they saw as the most important place in their community.
In 1964, the school was torn down to be replaced by the first skyscraper in the Middle East. A school that had existed before the town did was knocked down. Someone had failed to protect the initial values of the community. An organization in Israel today whose mission is to protect historical buildings and values has the Herzliya as its logo. Today, that school has moved and is still in business, though it enjoys a very different place in Tel Aviv’s society.
In 1964, the school was torn down to be replaced by the first skyscraper in the Middle East. A school that had existed before the town did was knocked down. Someone had failed to protect the initial values of the community. An organization in Israel today whose mission is to protect historical buildings and values has the Herzliya as its logo. Today, that school has moved and is still in business, though it enjoys a very different place in Tel Aviv’s society.
Tel Aviv Fieldtrip Notes
So, let’s chat about Tel Aviv and Jerusalem. It is a Tale of Two Cities, Two Capitals. Jerusalem is a very symbolic and emotional capital; Tel Aviv is the center of business and diplomacy. The heart of Israel, in many ways, is Tel Aviv. But the city faces a crisis of identity, desperately searching for its historic roots and seeking out what it is.
Tel Aviv vs. Jerusalem: New vs. Old. Modern vs. Tradition. Secular vs. Religious. Sand vs. Hills. The City that Never Sleeps vs. Feeling of Curfew. Liberal vs. Conservative. Hebrew vs. Jewish.
Tel Aviv vs. Jerusalem: New vs. Old. Modern vs. Tradition. Secular vs. Religious. Sand vs. Hills. The City that Never Sleeps vs. Feeling of Curfew. Liberal vs. Conservative. Hebrew vs. Jewish.
Tuesday, July 6, 2010
Delay in Blog Posting
I meant to get you all notes this morning from Tel Aviv and other adventures...but I failed to put the correct document on my flash drive. Yael's class is going to the Supreme Court today, so I was not allowed to bring my laptop to class. Thursday morning we are going to hike Masada for the sunrise. I will try to get all the notes up Thursday afternoon! Much love to everyone. : )
East Jerusalem Again
Monday afternoon we went into East Jerusalem again, this time with Rabbis for Human Rights. It was cool to hear things from a rabbi’s perspective. The organization does a lot of work with home demolition, community building in Palestinian communities, and farming protection/aid (mainly harvesting olives). The rabbi spoke of the importance of justice in the Torah, but also said very staunchly that he is a Zionist and believes that treating Palestinians with respect is essential to the survival of the Jewish state. We also heard from a good number of Palestinian community workers, which was a good perspective to have. It was, of course, not the most cheerful of days…
Monday, July 5, 2010
Tel Aviv Fieldtrip
Sunday Dave’s class (which includes folks not from MSU, including a good number from Italy and other European countries) took a trip to Tel Aviv. We visited the place where the Declaration of Independence was signed, Rabin Square (where he was assassinated just after a peace rally), and the beach. We talked about the differences between Tel Aviv and Jerusalem – old/new, religious/secular, traditional/modern, Hebrew/Jewish. I need to type up notes from the academic parts of the trip and will hopefully get those up tomorrow.
Birthday Party
I had an utterly wonderful birthday. Woke up bright and early but without an alarm, feeling rested and ready for a glorious day. The sun glowed off the Dome of the Rock, which I can see from my window. Took a shower and Lauren braided my hair very cutely.
Lauren bought some pink roses and they were on the living room table. We put a candle in my breakfast mango and Lauren sang to me. Blew it out facing Jerusalem with my wish.
I wrote a homework assignment (yay! It was fun; I’ll post it on the blog) in the morning, did a bit of reading for pleasure, and then went to the Old City. The Aronoff family met me and Lauren at the Jaffa Gate at 1:30 and off we went. Mike charmed our way to the Ramparts Walk, even though we technically shouldn’t have been able to purchase tickets on Shabbat. So we walked on top of the Old City walls and got some great views.
Went into the Austrian Hostel and had my first Iced Coffee (much like a Jamocha shake). Sat in a lovely, peaceful garden and had a nice chat.
Went shopping in the Old City. I love seeing the variety and the shop owners. And I bought a lovely dress that also serves as a skirt and some awesome Turkish pants.
And – the best part of any day – dinner was at an adorable Armenian joint. Had wonderful mixed grills (veggies and chicken) that tasted heavenly in pita. Dessert was baklava and an awesome Armenian dessert of grape leather (for lack of a better description) and nuts.
‘Twas a wonderful day. My thanks to Lauren and the Aronoffs for making it so. : )
Lauren bought some pink roses and they were on the living room table. We put a candle in my breakfast mango and Lauren sang to me. Blew it out facing Jerusalem with my wish.
I wrote a homework assignment (yay! It was fun; I’ll post it on the blog) in the morning, did a bit of reading for pleasure, and then went to the Old City. The Aronoff family met me and Lauren at the Jaffa Gate at 1:30 and off we went. Mike charmed our way to the Ramparts Walk, even though we technically shouldn’t have been able to purchase tickets on Shabbat. So we walked on top of the Old City walls and got some great views.
Went into the Austrian Hostel and had my first Iced Coffee (much like a Jamocha shake). Sat in a lovely, peaceful garden and had a nice chat.
Went shopping in the Old City. I love seeing the variety and the shop owners. And I bought a lovely dress that also serves as a skirt and some awesome Turkish pants.
And – the best part of any day – dinner was at an adorable Armenian joint. Had wonderful mixed grills (veggies and chicken) that tasted heavenly in pita. Dessert was baklava and an awesome Armenian dessert of grape leather (for lack of a better description) and nuts.
‘Twas a wonderful day. My thanks to Lauren and the Aronoffs for making it so. : )
Just Peace Debate
In response to an email I have received from Eric (and have permission to post here) regarding my post (early June) “Not just peace, but Just Peace”:
Eric: First, what, to you, would a “Just Peace” look like? What would you like to see happen?
Becca: “Just Peace” is certainly a hard thing to define, primarily because we’ve never actually managed to achieve it. Even More’s “Utopia” doesn’t describe full justice, I don’t think. In the region of Israel/Palestine, this becomes even more complicated, as the specific land itself is of value and an issue of justice (not simply that individuals have enough land to live on). Religion complicates things, not merely because of conflict, but because the emotional importance of material goods enters the conversation on what is just.
I have no idea what Just peace looks like here. I think that trying to assert I do would be the real point of hubris (see below). But I do very strongly believe that Just peace looks like more than just personal security, important as that is.
Eric: I actually don’t agree with your offhand dismissal of “just peace” or a “mere ceasefire” as “no peace at all.” I think, for those who live under fire, a “mere ceasefire” is a pretty good thing to start with. And in the context of our conversations on the bus about “just peace” vs. “peace,” I don’t think the choice we were setting up was between a “just peace” and a “mere ceasefire” (status quo, but with no shooting), but rather between an attempt to hold out for the “perfect peace,” in which everyone gets exactly what they think they deserve, without giving up anything, even at the great that this will never be achieved, and peace created through compromise, in which each party gives up things that under perfect justice they would not have to give up (all of Jerusalem, the right of return, territory that they feel would give them added security against attack, etc.), and get peace and security (each with a state, with secure borders, a chance to select their own government that represents them, freedom from fear of the other) – not necessarily loving their neighbors across the borders, but perhaps the first steps toward healing the wounds of the last century and eventually a real, warm peace. (I actually don’t think this will be long coming, once the two states are established…)
Becca: I would say that a basic ceasefire is the first step towards a more just peace. Holding out for a “perfect peace” will, indeed, allow for gross injustices (on both sides) to continue during the process. I think the reason the Peace and Justice Specialization at Michigan State seems to value justice over peace is because peace is seen as a stepping stone to justice. It is a necessary precondition. Justice cannot exist in the presence of violence. But basic physical peace can exist without justice. Many US citizens do not live in fear of a sudden end to their life or that a neighbor will suddenly try to seize their home, but live in conditions that will inevitably given them a lesser quality of life than others. Women in the 19th century did not fear gunshots whenever they left their homes, but (most would agree) did not have lives equal to those of men. Gays and lesbians in the US don’t face death daily (in most places), but live in conditions of injustice.
To a starving woman, a loaf of bread looks beautiful. If she can see getting that loaf, she’ll work to get it. But a banquet is preferable.
By all means, get to peace. Have ceasefire. Eat the loaf of bread. But don’t stop there. I believe there’s a big enough banquet for us all to sit at.
Eric: To push it a bit further, is it not a bit of hubris, not to say even paternalistic, to say that “just peace” isn’t good enough (what’s wrong with wanting personal security? I think only someone who already has it could pose that as an insufficient goal…), when poles show a majority of the population on both “sides” think a two-state compromise (“just peace”) is what they want? Who are we to say that it isn’t good enough – when we are not the ones who would pay the price for holding out for the perfect peace that may never come?
Becca: Firstly, “polls,” not “poles.” : )
Again, just peace is first. By all means, get to a place where personal security is present. Nothing’s wrong with wanting that or making that a goal. But I don’t want that to be the vision, the only or ultimate goal.
I wouldn’t say it’s paternalistic. I would say it’s maternalistic. The mother in me wants to see all of these people, whom I love so dearly, safe and happy. My objection to just peace is not one of believing personal security – life – isn’t important, but of truly believing there’s more to existence than simply breathing. It is all too easy to imagine a Holy Land in which no shots are fired and no one is killed, but everyone is still miserable. So work to get to peace. And then keep working.
Eric: First, what, to you, would a “Just Peace” look like? What would you like to see happen?
Becca: “Just Peace” is certainly a hard thing to define, primarily because we’ve never actually managed to achieve it. Even More’s “Utopia” doesn’t describe full justice, I don’t think. In the region of Israel/Palestine, this becomes even more complicated, as the specific land itself is of value and an issue of justice (not simply that individuals have enough land to live on). Religion complicates things, not merely because of conflict, but because the emotional importance of material goods enters the conversation on what is just.
I have no idea what Just peace looks like here. I think that trying to assert I do would be the real point of hubris (see below). But I do very strongly believe that Just peace looks like more than just personal security, important as that is.
Eric: I actually don’t agree with your offhand dismissal of “just peace” or a “mere ceasefire” as “no peace at all.” I think, for those who live under fire, a “mere ceasefire” is a pretty good thing to start with. And in the context of our conversations on the bus about “just peace” vs. “peace,” I don’t think the choice we were setting up was between a “just peace” and a “mere ceasefire” (status quo, but with no shooting), but rather between an attempt to hold out for the “perfect peace,” in which everyone gets exactly what they think they deserve, without giving up anything, even at the great that this will never be achieved, and peace created through compromise, in which each party gives up things that under perfect justice they would not have to give up (all of Jerusalem, the right of return, territory that they feel would give them added security against attack, etc.), and get peace and security (each with a state, with secure borders, a chance to select their own government that represents them, freedom from fear of the other) – not necessarily loving their neighbors across the borders, but perhaps the first steps toward healing the wounds of the last century and eventually a real, warm peace. (I actually don’t think this will be long coming, once the two states are established…)
Becca: I would say that a basic ceasefire is the first step towards a more just peace. Holding out for a “perfect peace” will, indeed, allow for gross injustices (on both sides) to continue during the process. I think the reason the Peace and Justice Specialization at Michigan State seems to value justice over peace is because peace is seen as a stepping stone to justice. It is a necessary precondition. Justice cannot exist in the presence of violence. But basic physical peace can exist without justice. Many US citizens do not live in fear of a sudden end to their life or that a neighbor will suddenly try to seize their home, but live in conditions that will inevitably given them a lesser quality of life than others. Women in the 19th century did not fear gunshots whenever they left their homes, but (most would agree) did not have lives equal to those of men. Gays and lesbians in the US don’t face death daily (in most places), but live in conditions of injustice.
To a starving woman, a loaf of bread looks beautiful. If she can see getting that loaf, she’ll work to get it. But a banquet is preferable.
By all means, get to peace. Have ceasefire. Eat the loaf of bread. But don’t stop there. I believe there’s a big enough banquet for us all to sit at.
Eric: To push it a bit further, is it not a bit of hubris, not to say even paternalistic, to say that “just peace” isn’t good enough (what’s wrong with wanting personal security? I think only someone who already has it could pose that as an insufficient goal…), when poles show a majority of the population on both “sides” think a two-state compromise (“just peace”) is what they want? Who are we to say that it isn’t good enough – when we are not the ones who would pay the price for holding out for the perfect peace that may never come?
Becca: Firstly, “polls,” not “poles.” : )
Again, just peace is first. By all means, get to a place where personal security is present. Nothing’s wrong with wanting that or making that a goal. But I don’t want that to be the vision, the only or ultimate goal.
I wouldn’t say it’s paternalistic. I would say it’s maternalistic. The mother in me wants to see all of these people, whom I love so dearly, safe and happy. My objection to just peace is not one of believing personal security – life – isn’t important, but of truly believing there’s more to existence than simply breathing. It is all too easy to imagine a Holy Land in which no shots are fired and no one is killed, but everyone is still miserable. So work to get to peace. And then keep working.
Sunday, July 4, 2010
My Favorite Happy Birthday
From my good friend Hannah's adorable puppy...
I'm assuming she put the dog on the keyboard and let Trixie walk around.
I'm assuming she put the dog on the keyboard and let Trixie walk around.
Hebrew University
This is the type of architecture I'm "forced" to see everyday while walking to class. It's quite lovely.
: )
: )
Holy Sites
The Hill of the Skull? This is the “Protestant” location for Jesus’ crucifixion and tomb.
Part of the Church of the Holy Sepulcher, the “Catholic” location of Jesus’ crucifixion (I put my hand on the place in a rock where Jesus’ cross was supposedly placed).
Entering the Old City through the Lion’s Gate.
Purportedly the “Rock of Agony” in Gethsemane, where Jesus sweated blood as he prayed for God to prevent his coming suffering.
Part of the Church of the Holy Sepulcher, the “Catholic” location of Jesus’ crucifixion (I put my hand on the place in a rock where Jesus’ cross was supposedly placed).
Entering the Old City through the Lion’s Gate.
Purportedly the “Rock of Agony” in Gethsemane, where Jesus sweated blood as he prayed for God to prevent his coming suffering.
Group Shots
Eric’s class after hiking up a canyon in the Negev Desert. (We all made it, even up the ladders!)
Eric’s class at a cliff in the Negev Desert.
The girls of Yael’s class! Bijun, Lauren, Alex, Taylor, Morgan, me, Ashley, Megan.
Brooke, Anna, Morgan.
Many of us are in James Madison, though we also have a communications major, a kinesiology major, and a few others.
Eric’s class at a cliff in the Negev Desert.
The girls of Yael’s class! Bijun, Lauren, Alex, Taylor, Morgan, me, Ashley, Megan.
Brooke, Anna, Morgan.
Many of us are in James Madison, though we also have a communications major, a kinesiology major, and a few others.
Pictures
Alrighty, folks. I know I have been remiss in posting pictures to this…in part because of the lack of internet in the dorms and in part as my stupidity in not bringing a camera to Israel. However, below are a few (shamelessly stolen from my roommate’s cameras and Facebook albums). The Aronoffs have a bunch of me as well (mostly with the kids), so we shall try to get those up for you to see as well.
On top of the Mount of Olives. Below is a huge Jewish cemetery (“front row seats” for when the Messiah comes on the Day of Judgment). Note that near this is actually where the picture at the top of my blog was taken, not the Haz Promenade (as incorrectly reported three weeks ago).
Me on a rooftop in the Old City, able to see the Armenian, Christian, Jewish, and Muslim quarters of the city, with minarets, church steeples, and Israeli flags all next to each other.
On top of the Mount of Olives. Below is a huge Jewish cemetery (“front row seats” for when the Messiah comes on the Day of Judgment). Note that near this is actually where the picture at the top of my blog was taken, not the Haz Promenade (as incorrectly reported three weeks ago).
Me on a rooftop in the Old City, able to see the Armenian, Christian, Jewish, and Muslim quarters of the city, with minarets, church steeples, and Israeli flags all next to each other.
The Old City
Thursday we took a tour through the Old City with Yael’s class. An archaeologist led us, so it was a different perspective than we received during the tour with Eric’s group. We were able to get up to the Mount of Olives this time (we weren’t during Eric’s trip due to some civil unrest). And since it was a Thursday, rather than the Muslim Holy Day of Friday, we were able to get close to the Dome of the Rock and the al-Aqsr mosque.
This time, I placed a prayer (a peace prayer written in Arabic) in the Western (Wailing) Wall.
For dinner, we went to the Cinematheque, which will soon be featuring the Israeli Film Festival. For dinner, I had some very yummy pasta pomodoro. And then Yael embarrassed me thoroughly by ordering dessert for my birthday. Most of the class is going to Tel Aviv for the weekend, so we won’t be together on Saturday night (my actual birthday). The tiramisu came out with a sparkler in it. Quite fun (and very delicious).
This time, I placed a prayer (a peace prayer written in Arabic) in the Western (Wailing) Wall.
For dinner, we went to the Cinematheque, which will soon be featuring the Israeli Film Festival. For dinner, I had some very yummy pasta pomodoro. And then Yael embarrassed me thoroughly by ordering dessert for my birthday. Most of the class is going to Tel Aviv for the weekend, so we won’t be together on Saturday night (my actual birthday). The tiramisu came out with a sparkler in it. Quite fun (and very delicious).
First Field Trip!
(From class Wednesday, June 30)
After a shortened class with Yael on Wednesday, we took a field trip to Meah Shearim and Machane Yehudah. In the ultra-Orthodox neighborhood, we saw the “penguins” (as described by the cab driver) and where they lived. A particularly memorable sign in Hebrew stated that Zionists could not walk down a certain street. Close to the ultra-Orthodox neighborhood is an incredibly beautiful Ethiopian church. And close to that is the Anna Ticho house, a nice restaurant is surrounded by a beautiful and quiet garden. Anna is a famous watercolorist whose work is featured in the building and on the restaurant placemats. They have jazz nights and other live music fairly regularly. We stopped for a drink and I got a mango milkshake (but I have yet to find some honest-to-goodness fresh mango juice like they have in Egypt). We ended the day in the outdoor market, where Lauren and I bought some mangos (!) and enjoyed the sights and smells.
After a shortened class with Yael on Wednesday, we took a field trip to Meah Shearim and Machane Yehudah. In the ultra-Orthodox neighborhood, we saw the “penguins” (as described by the cab driver) and where they lived. A particularly memorable sign in Hebrew stated that Zionists could not walk down a certain street. Close to the ultra-Orthodox neighborhood is an incredibly beautiful Ethiopian church. And close to that is the Anna Ticho house, a nice restaurant is surrounded by a beautiful and quiet garden. Anna is a famous watercolorist whose work is featured in the building and on the restaurant placemats. They have jazz nights and other live music fairly regularly. We stopped for a drink and I got a mango milkshake (but I have yet to find some honest-to-goodness fresh mango juice like they have in Egypt). We ended the day in the outdoor market, where Lauren and I bought some mangos (!) and enjoyed the sights and smells.
The Haredim
(From class Wednesday, June 30)
We watched a documentary (made by the same two sociologists who created the film on the Russian immigrants) about the ultra-Orthodox in Yael’s class on Wednesday. Religiously conservative Jews were historically against Zionism: They saw it as an attempt to foil God’s Messianic plan. Jews had no right to “preempt” God’s timing for their return to the Promised Land. In the days of Ben Gurion, he made large concessions with the ultra-Orthodox communities in order to gain their support (or at least prevent their active disapproval). Thus members of the ultra-Orthodox communities have exemption from military service and receive subsidies from the state in order to pursue their daylong Torah studies. Public transportation does not run in Jerusalem on Shabbat and many public cafeterias must keep kosher. Many Haredim do not have income-generating jobs, and thus do not pay taxes.
A note on the origins of the ultra-Orthodox communities: The sect (for lack of a better word) was created as a reaction to increasing concerns over modernity and assimilation. They focused on continued observance of Jewish law, seeing as essential the preservation of Judaism against the changes of modernity. SHALEM became an important acronym for the Orthodox community: SH=shem (name), L=lashon (language), and M=malbush (dress). These three things, determined as critical factors that made a Jew truly “Jewish,” were “frozen in time.” Thus, ultra-Orthodox continue to speak Yiddish (and many believe that the use of Hebrew as a language for everyday life is sacrilegious), dress as they did in Europe at the time, and keep their very-“Jewish sounding” names (as opposed to many Jews of the time, who were changing their names to those more in line with the majority communities among which they were living).
But no community is entirely static. Today, some ultra-Orthodox individuals have cell phones. There are ultra-Orthodox feminists. The community, whether or not it wishes it, is being influenced by the outside world. As a result of this, some of the Haredim fear their community is in serious danger of dying out. Causing further trouble is the large amount of resentment from other Israelis who see the ultra-Orthodox as free-riders on the tax system. But, due to their cultural values and traditions, the ultra-Orthodox are one of Israel’s fastest-growing communities. The other quickly growing community is the Palestinians…
Life will be interesting in twenty years.
We watched a documentary (made by the same two sociologists who created the film on the Russian immigrants) about the ultra-Orthodox in Yael’s class on Wednesday. Religiously conservative Jews were historically against Zionism: They saw it as an attempt to foil God’s Messianic plan. Jews had no right to “preempt” God’s timing for their return to the Promised Land. In the days of Ben Gurion, he made large concessions with the ultra-Orthodox communities in order to gain their support (or at least prevent their active disapproval). Thus members of the ultra-Orthodox communities have exemption from military service and receive subsidies from the state in order to pursue their daylong Torah studies. Public transportation does not run in Jerusalem on Shabbat and many public cafeterias must keep kosher. Many Haredim do not have income-generating jobs, and thus do not pay taxes.
A note on the origins of the ultra-Orthodox communities: The sect (for lack of a better word) was created as a reaction to increasing concerns over modernity and assimilation. They focused on continued observance of Jewish law, seeing as essential the preservation of Judaism against the changes of modernity. SHALEM became an important acronym for the Orthodox community: SH=shem (name), L=lashon (language), and M=malbush (dress). These three things, determined as critical factors that made a Jew truly “Jewish,” were “frozen in time.” Thus, ultra-Orthodox continue to speak Yiddish (and many believe that the use of Hebrew as a language for everyday life is sacrilegious), dress as they did in Europe at the time, and keep their very-“Jewish sounding” names (as opposed to many Jews of the time, who were changing their names to those more in line with the majority communities among which they were living).
But no community is entirely static. Today, some ultra-Orthodox individuals have cell phones. There are ultra-Orthodox feminists. The community, whether or not it wishes it, is being influenced by the outside world. As a result of this, some of the Haredim fear their community is in serious danger of dying out. Causing further trouble is the large amount of resentment from other Israelis who see the ultra-Orthodox as free-riders on the tax system. But, due to their cultural values and traditions, the ultra-Orthodox are one of Israel’s fastest-growing communities. The other quickly growing community is the Palestinians…
Life will be interesting in twenty years.
Zionism – It’s Secular
(From class Wednesday, June 30)
In the historical narrative of Zionism, it is incredibly important to realize that the Zionist movement was, primarily, a secular one. As mentioned in the post on the ultra-Orthodox Haredim, devoutly religious Jews saw Zionism as something that went against God's plans for redemption.
In speaking about Zionism, “ZionismS” is perhaps a better term. As in any movement, people approached Zionism in many different ways and for many different reasons. But if we were to describe the lowest common denominator of Zionists, we would assert the following statements:
1. Who are the Jews? All Jews were part of a nation, either already in existence or to be created. Jews, for Zionists, are a national group.
2. The problem, for Zionists, is Jewish life at the end of the 19th century. Jewish life in the Diaspora was believed to be critically defective.
3. The solution to this problem was the in-gathering of Jews in the land of Israel or temporarily elsewhere, under conditions of autonomy at least and sovereignty at best.
Zionism, at its root, was about political power.
Zionists differed in the exact details of these three main points. Are Jews a national group based on their common land, language, history, and culture or due to a religious covenant? Is the main problem Antisemitism, the “ocean of foreign culture” (Ha'am), some kind of “slavery in freedom” (you have so many options you lose your independence)? They also differed greatly in their proposed methodology. But they were held together in seeing a timeline of Jewish history as one of three main time periods: Biblical/Antiquity, Diaspora (Exile), and Statehood/Autonomy (Return). Sovereignty is, for Zionists, what marks different eras in Jewish history - thus making it much more secular and political than many connotations of today make it seem.
In the historical narrative of Zionism, it is incredibly important to realize that the Zionist movement was, primarily, a secular one. As mentioned in the post on the ultra-Orthodox Haredim, devoutly religious Jews saw Zionism as something that went against God's plans for redemption.
In speaking about Zionism, “ZionismS” is perhaps a better term. As in any movement, people approached Zionism in many different ways and for many different reasons. But if we were to describe the lowest common denominator of Zionists, we would assert the following statements:
1. Who are the Jews? All Jews were part of a nation, either already in existence or to be created. Jews, for Zionists, are a national group.
2. The problem, for Zionists, is Jewish life at the end of the 19th century. Jewish life in the Diaspora was believed to be critically defective.
3. The solution to this problem was the in-gathering of Jews in the land of Israel or temporarily elsewhere, under conditions of autonomy at least and sovereignty at best.
Zionism, at its root, was about political power.
Zionists differed in the exact details of these three main points. Are Jews a national group based on their common land, language, history, and culture or due to a religious covenant? Is the main problem Antisemitism, the “ocean of foreign culture” (Ha'am), some kind of “slavery in freedom” (you have so many options you lose your independence)? They also differed greatly in their proposed methodology. But they were held together in seeing a timeline of Jewish history as one of three main time periods: Biblical/Antiquity, Diaspora (Exile), and Statehood/Autonomy (Return). Sovereignty is, for Zionists, what marks different eras in Jewish history - thus making it much more secular and political than many connotations of today make it seem.
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