Palestine

The omission of antisemitism

Many Jewish students are worried to go to campus in view of threatening and hateful messages and even open hostilities at some Canadian campuses. These are taking place within a wider context of antisemitic incidents in the wake of the eruption of the Hamas-Israel war.

The silence of some Canadian universities in addressing antisemitism, in particular when considered alongside otherwise active approaches toward equity, diversity, inclusion, decolonization (EDID) and racial justice needs to be explicitly addressed.

Legal action has recently been filed against some Canadian universities for failing to address antisemitism.

Anti-Palestinian racism, antisemitism

I’m an education scholar whose work centres on equity, diversity, inclusion, decolonization and anti-racism.

My engagement in this work has been shaped by my own background migrating to Canada from Israel 12 years ago. My graduate studies in Jewish history, with focus on Holocaust memory, made me attuned to injustice.

My migration was informed by concern my children wouldn’t be able to grow up without absorbing the racism against Palestinians that is pervasive in Israeli society. I now fear that my children, and students, will be absorbing antisemitism.

Antisemitism in society at large, on campus

Antisemitism — the prejudice, hatred, and oppression of Jews and one of the oldest forms of racism — is an ongoing concern in Canada.

There has been work at some post-secondary institutions to consider how EDID frameworks need to address antisemitism and also Islamophobia and anti-Palestinian racism both in the context of Israel and Palestinian issues and in the everyday.

But many EDID frameworks — both of specific institutions, and larger guiding frameworks — do not explicitly address these problems. For example, the Federation for the Humanities and Social Sciences’ 2021 “Charter on EDID,” which states the need for “a more resolute effort to achieve [EDID] in our disciplines [and] fields of inquiry,” mentions categories of race, ethnicity and does not name antisemitism.

Addressing covert and explicit discrimination

Because racism and discrimination are often covert in higher education institutions, EDID initiatives focus on creating systemic and institutional changes in all levels and aspects of institutions, including through policies, leadership, hiring, curriculum and student experiences. But this frame is also applied to specific discrimination cases and complaints in higher education.

Universities’ equity, diversity, inclusion and decolonization initiatives are emerging and should rightfully comprehensively respond to specific forms of racism and discrimination. For example, in 2020, work on the Scarborough Charter on Anti-Black Racism and Black Inclusion in Canadian Higher Education was launched and multiple universities have since signed it, pledging “shared recognition of the realities of anti-Black racism.”

Focus on decolonization

Inspired by the Truth and Reconciliation Commission and its 94 Calls to Action, decolonization and Indigenization of Canadian higher education plans have become central for conceiving EDID work.

For example, the second part of the Social Sciences and Humanities Research Council’s Igniting Change 2021 report, from the Advisory Committee on Equity, Diversity, Inclusion and Decolonization, focuses on “Principles, Guidelines, and Promising Practices of Decolonization.”

In Canadian universities, an EDID focus on issues of decolonization and racism is important, given histories and legacies of colonial oppression, racism, exclusion and marginalization affecting Black, Indigenous and people of colour in Canada.

Yet this focus, in specific institutional approaches to EDID, fails to address and at times downplays the history of antisemitism and its ongoing reality in Canada.

Whiteness and Jews’ ambivalent racialized status

Several factors have contributed to this. The majority of North American Jews self-identify as white. “Whitening” allowed white-passing Jews to become part of a white Christian mainstream in ambivalent ways.

This process has reduced Jewish heritage to simply a religious/faith affiliation, even while Jews remain vulnerable to pernicious white supremacist and antisemitic beliefs about Jewishness being “in the blood.”

No doubt, it is complex to identify Jews as a category under “race,” since such a categorization is reminiscent of Nazi ideology. On the other hand, if we understand race as a social construct, the absence of naming antisemitism in EDID frameworks is deeply problematic.

Tools to acknowledge antisemitism

This prevents scholars and educators from acknowledging the historical, institutional, ideological and cultural underpinnings of antisemitism.

Academics working on anti-racism issues trying to bring up antisemitism are often told this is not part of the EDID agenda.

A report by a senior adviser on antisemitism at the University of Toronto’s medical school described how instances of antisemitism were dismissed as political activism against Israel, protected under academic freedom even while this activism was rife with antisemitic dog whistles (such as seeing Jews as “controlling the media” or “owning the university.”)

This conflation points to EDID settler-colonial discourses that position Jews as white colonial forces.

This framing fails to acknowledge the historical, cultural, and spiritual ties of Jews to the land of Israel and also erases the reality that Jews both in Israel and in diasporic communities globally are not a uniform ethnic group. For example, about half of the Jewish population of Israel are “Mizrachi”, descendants of Jews from the Middle East and North Africa.

Not about shielding Israel from critique

Addressing the complexity of Jewish identities doesn’t mean justifying Israeli state politics or shielding Israel from critique.

Critiquing Israel is not antisemitism. Many Jewish and Israeli scholars have strong criticisms toward Israeli politics, just as many Jews object to the killing of civilians in Gaza, and support “free Palestine.”

CBC news video announcing the death of Canadian Israeli peace activist Vivian Silver who was killed in the Hamas attacks.

Unpacking history and current events is important for EDID work.

But portraying Jewish peoples as the embodiment of colonial oppression is an antisemitic trope that legitimizes hate and violence.

Antisemitic tones, slogans in political calls

Antisemitism was seen after Oct. 7 when some academics publicly celebrated the Hamas massacre as a form of decolonizing and liberation, while victim-blaming those murdered and kidnapped.

Colleagues shared video with me of people at University of British Columbia marching and chanting “there is only one solution: Intifada revolution.” For many Jews, this chillingly evokes the “final solution.”

In other protests, demonstrators have carried signs saying: “Keep the world clean,” portraying a trash can with a Star of David in it.

Including all experiences

The failure of EDID to address antisemitism makes Jewish students targets of microaggression and hate on campuses.

Universities must aim to create educational institutions in which all lived experiences are included.

A good way to address antisemitism would be for specific universities and the higher education sector to launch a task force. In so doing universities would also need to address hard political conversations surrounding Israel and settler colonialism. Universities have tended not to address this because of complexity, but this can no longer be avoided.

Jewish students should not be made to feel less than or illegitimate as they attend university. We have a responsibility to condemn and actively address antisemitism as part of our commitment to EDID.

Lilach Marom, Assistant Professor, Faculty of Education, Simon Fraser University

This article is republished from The Conversation under a Creative Commons license. Read the original article.

ABCs on visiting West Bank

According to one tour guide, an hour spent walking around the Aida Refugee Camp in Bethlehem and talking to the residents there is the best way to gain an understanding of the complex conflict that has caused so much suffering. (photo from Gil Zohar)

The throngs of foreign journalists parachuted into Israel to cover the judicial reform debacle – and the many more correspondents based here on a semi-permanent basis – do a poor job explaining basic facts of life in the Jewish state. A case in point is the West Bank.

Most English-speaking tourists I encounter as a licensed tour guide/journalist are woefully ignorant about the legal status and history of the territory Israel captured from the Hashemite Kingdom of Jordan in the June 1967 Six Day War. The term West Bank is a neologism King Abdullah invented in 1948, when his Arab Legion crossed the Jordan River from the east bank to occupy the area known in Mandatory Palestine as Judea and Samaria.

Apart from those traveling with companies like Abraham Tours, which offers a dual narrative tour of Hebron, or Green Olive Tours, which also promotes travel to the Palestinian Authority provisional capital Ramallah and other key Palestinian cities, most tourists avoid the Area A cities of Bethlehem, Ramallah, Nablus, Jenin, Tulkarm, Qalqilya and Hebron. The latter city, divided into PA-ruled H1 and IDF-controlled H2, is the only city in the West Bank with both Jewish and Palestinian residents.

Car rental companies like Hertz or Shlomo Sixt don’t offer insurance to visit Area A. The exception is Middle East Car Rental, located in East Jerusalem’s Wadi Joz neighbourhood, which provides twin insurance policies for those PA-controlled Area A cities, Israel-ruled areas B and C, and the pre-1967 remainder of the country.

What, then, are areas A, B and C? And what should a tourist know about visiting them?

First, the West Bank is safe for tourists – mostly. On March 18, two German nationals were surrounded by angry youths in Nablus, who slashed the tires of the tourists’ Israeli rental car. Notwithstanding that the two knew their car insurance was void in Area A, the pair – who were mistaken for Jewish settlers – drove to the city to enjoy Turkish coffee and the local goat cheese and rosewater pastry delicacy called knafeh nablusiyya. They were rescued by an Arab-Israeli who himself was shopping in Nablus in violation of the Israeli law barring its citizens from visiting Area A.

Looming trilingual signs painted red warn Israelis that entering Area A is dangerous. Nonetheless, hundreds of thousands of Israelis from Nazareth and elsewhere in the Galilee routinely shop in Jenin, where prices for food and vegetables are strikingly lower than in Israel, and where the 17% value-added tax is not paid.

Similarly, some Jerusalem Israelis illegally buy granite and marble products and furniture from factories in nearby Bethlehem, thus saving the 17% VAT. Trucks with yellow Israel licence plates, rather than the green and white ones used in the PA, routinely pass through the Israel Defence Forces roadblocks that ring the West Bank. These soldiers are not customs officers, so they don’t inspect waybills from those trucks, whose bilingual drivers have tuned their radio to Hebrew stations to blend in should they be stopped.

Apart from the aforementioned signs, nothing prevents anyone from driving into Area A. Under the bilateral Oslo Accords signed by Israel and the Palestine Liberation Organization in Washington, D.C., in 1993, Israel divided the West Bank into Areas A, B and C, and withdrew from the first. Area A is mostly composed of non-contiguous municipalities and villages, and Israel’s roads and bypass highways gerrymander around Area A cities.

photo - Despite trilingual signs painted red, warning Israeli citizens that entering Palestinian Authority-controlled Area A is dangerous, hundreds of thousands of Israelis routinely travel to Area A cities — Despite trilingual signs painted red, warning Israeli citizens that entering Palestinian Authority-controlled Area A is dangerous, hundreds of thousands of Israelis routinely travel to Area A cities. *(photo from Gil Zohar)*

Areas B and C are under the control of the Coordinator of Government Activities in the Territories (COGAT), a unit in Israel’s Ministry of Defence that coordinates civilian issues between the Israeli government, the IDF, international aid and nongovernmental organizations, diplomats, and the PA. Following the Oslo Accords, COGAT replaced the defunct Civil Administration, which had governed the West Bank and the Gaza Strip between 1981 and 1994. (Israel unilaterally quit Gaza in 2005.)

Returning from Area A to Israel can be trickier. The main difficulty is not the 800-kilometre-long incomplete wall and fence that partially encircles the West Bank. For example, while Palestinians with the correct documents and biometric ID card are required to pass through the Qalandiya checkpoint between Ramallah and Jerusalem, five kilometres to the east is the Hizma checkpoint used by Israelis living in the West Bank. Under normal security procedures, cars with yellow licence plates simply drive past the IDF troops. Bored-looking soldiers wave drivers through. Mostly, cars just slow down for perfunctory profiling.

But how does a scofflaw who scarfed hummus at Bandali in Ramallah’s Lower City get back to Jerusalem? Ditto for Rukab’s Ice Cream in the city centre, which has been dishing up its unique, stretchy gelato since 1941? Or the Vanilla café, renowned for its divine cakes? Having had a culinary respite from the Israeli-Palestinian conflict, one hails a cab and asks to be taken to the Rami Levy supermarket in Geva Benyamin, east of Ramallah. The driver – wink, wink – will drop you off on Route 60 at a slight distance from the settlement’s gate, which is guarded by an armed security officer. Should the guard ask you where you are coming from, the response “From Route 60” will be sufficiently vague that he will allow you past the barrier. There, at the bus stop, one waits for the bulletproof bus that drives back to Jerusalem through Hizma. No ID documents are checked.

Similarly, no documents are required for the 25-minute ride on Bus 231 from Jerusalem’s Damascus Gate Bus Station to central Bethlehem via Beit Jala. Like traveling from Ramallah back to Jerusalem, the return from Bethlehem requires some fudging of the truth. Bus passengers disembark at the checkpoint on Route 60 between Beit Jala and Jerusalem. Some Israeli citizens holding a foreign passport pretend to be tourists. When asked for the visa they received at Ben-Gurion Airport (which is issued on a sheet of paper rather than stamped in one’s passport), they play the “stupid card,” claiming they don’t have it. The guards may scowl but routinely let the faux-tourists re-board the bus rather than create ill-will.

Israel’s porous approach to security similarly applies on the West Bank’s highways. Today, all the permanent army roadblocks that once cut up the West Bank have been removed, allowing freedom of movement. “Z,” an intrepid tour guide who routinely takes tourists to all three sectors in the West Bank, points out where the decommissioned IDF posts once stood.

Jeff L., a lawyer from Los Angeles who volunteered with the Israeli army’s Sar-El program, recently went with Z on a day-long tour across the northern West Bank, including Nabi Musa (a shrine Muslims revere as the mausoleum of Moses), the oasis of ‘Ain Mabu’a, the all-Christian village of Taybe (with its renowned brewery), the all-Muslim village of Turmus Ayya, and the model city of Rawabi. Rawabi and Taybe are in Area A.

Stuck outside Ramallah in an L.A.-style traffic jam in the late afternoon, the two abandoned their plan to pose for a selfie outside Yasser Arafat’s tomb in the Muqata government compound.

In an email, Jeff wrote, “It was an awesome day. I will do my best to become an ambassador for peace.

“My day in the West Bank began at Wadi Qelt / Nahal Prat. The beautiful nature reserve was full of blooming wildflowers. Muslim women and their families from Hebron were enjoying the rushing water and lush surroundings. We were greeted warmly by all with big smiles.

“Visiting Taybe, Tarmus Ayya and Rawabi, again, everywhere we went we were warmly greeted. Fortunately, Z speaks Arabic and was able to communicate with everyone we met. My impression of the day in the West Bank was one filled with hope for the future.

“There was a genuine interest in everyone we met to talk and to make us feel welcome.

“All the people we met who live in the West Bank want the same peace and prosperity for their families as we [Jews] do.”

Z – who has a permit from the Israel Ministry of Tourism to enter Bethlehem and Jericho – has never encountered a problem in Area A or elsewhere in the West Bank. During the pandemic, he was stopped by a PA policeman en route to the Mar Saba monastery east of Bethlehem. The officer, who was carrying an AK-47, didn’t have an issue with a car full of tourists in a vehicle with yellow licence plates driving in Area A, but instructed them to return to Jerusalem because of the threat of COVID.

Should tourists to Israel also visit the West Bank and Area A?

Z insists that an hour spent walking around the Aida Refugee Camp in Bethlehem and talking to the residents there is the best way to gain an understanding of the complex conflict that has caused so much suffering. Moreover, tourist sites like Hisham’s Palace in Jericho or Jacob’s Well in Nablus, where Jesus is said to have chatted with a Samaritan woman, are all exceedingly interesting and photogenic. But Z recommends going with a seasoned tour guide, lest you end up like the two German tourists who were attacked going to Nablus’s al-Aqsa pastry shop.

Gil Zohar is a writer and tour guide in Jerusalem.

Gallup poll concerning

A Gallup poll released last week shows that, for the first time, Democratic voters in the United States sympathize more with Palestinians than with Israelis.

Among Democratic voters contacted, 49% sympathize more with the Palestinians and 38% with Israelis. Among Republicans, sympathy for Israel remains overwhelming, at 78%.

The poll should raise concerns – but not only for the most obvious reasons.

Halie Soifer, head of the Jewish Democratic Council of America, hit the nail on the head when she told the Jewish Telegraphic Agency that the question paints a false dichotomy. (First, though, she noted that the Democratic Party’s leadership is overwhelmingly pro-Israel, whether that is reflected across the grassroots or not.)

“Democrats – from President Biden on down – strongly support Israel’s safety and security,” she said. But, crucially, she added: “There is no contradiction between being pro-Israel and supporting Palestinian rights, which is why Democrats continue to support a two-state solution to the Israeli-Palestinian conflict, as well as security assistance for Israel and humanitarian assistance to the Palestinians. The Israeli-Palestinian conflict is not a zero-sum game, and thus polling that presents it as a binary choice is inherently flawed.”

Calling people on the telephone at dinnertime to ask them how to solve an intransigent international conflict is not likely to advance the most constructive ideas for resolution. Simplistic formulations are inevitable, nuance flies out the door. Questions become self-reinforcing, a sort of unintentional “push poll.” (A push poll is an unethical strategy used sometimes in political campaigns intended not to gauge public opinion but to influence it: “If you knew that Candidate A had a history of drowning puppies and pulling wings off flies, would that make you more or less likely to vote for them?”)

This is not to blame Gallup, an established and respected polling firm. Their question unfortunately, reflects a common narrative, an either/or. That, as Soifer said, is a false dichotomy.

To be genuinely pro-Israel demands we be pro-Palestinian because finding a resolution to 75-plus years of conflict requires some sort of resolution to the statelessness of Palestinians. Equally, being pro-Palestinian demands we be pro-Israel, because compromise and coexistence is the only thing that will result in Palestinian self-determination.

Of course, acknowledging this is the easy part. How to behave in “pro-Israel” and “pro-Palestinian” ways is the muddy part. Those who call themselves “pro-Palestinian” often behave in ways that preclude the very thing they claim to advance. By denying Israel’s right to exist, for example, they ensure that compromise is taken off the table and, since that is the route to Palestinian self-determination, they betray the very definition of “pro-Palestinian.”

Those who are “pro-Israel” also need to temper their extremes. It is fair to say that, during the Oslo process, Israelis demonstrated a consensus toward coexistence that has understandably waned since the violence of the Second Intifada. But, for example, the common and senseless mantra we see from some commentators on social media that “there is no such thing as a Palestinian people” is a fruitless – and racist – squabble. Deny their history, reject the legitimacy of their land claims – there are still people there whose present and future demands a serious form of address and dignity.

To be clear: the sometimes-stated idea that the status quo cannot hold is simply not true. It has, by and large, held since 1967 and it could continue for another generation or more unless mutual compromise emerges to change that. The status quo arguably harms Palestinians more than it harms Israelis, which has led to an assumption that Israel must be in favour of the status quo. As a consequence, overseas activists have blamed Israel for the situation on the assumption that, as the perceived powerful party, it is the only one that can break the impasse. This is partly, if not mostly, untrue. Compromise must come from both sides and chants like “From the river to the sea …” and “Intifada! Revolution! There is only one solution!” the latter of which echoes Nazi slogans, will not “free Palestine.” They will, however, influence public opinion.

We should be concerned by the results of the Gallup poll – it indicates that decades of building multilateral support for Israel’s security among Americans (and, by extension almost certainly Canadians and Europeans) is failing. But, we should be concerned for another reason. It reinforces a false belief that we can only call ourselves pro-Israel or pro-Palestinian. Until we can legitimately call ourselves both, none of us deserves to call ourselves “pro-peace.”

Will local go global?

The Independent asked candidates we profiled two additional questions: “Will you (or won’t you) use your position as a platform to discuss international affairs, specifically Palestine and Israel?” and “If so, can you provide a brief explanation of your perspective on the subject?” (image from Wikipedia)

Civic politics generally deals with maintaining roads and sewers, reviewing development applications and a vast range of close-to-the-ground issues. But municipal politics has also been a place where a vast range of other issues are discussed. For example, Vancouver city council voted in 1983 to declare the city a “nuclear weapons free zone” and, formally or informally, members of council have felt free to address topics of national and global concern.

During debate around the city’s adoption of the International Holocaust Remembrance Alliance Working Definition of Antisemitism – which a majority of council voted to refer to committee, effectively defeating it – critics of the definition warned that it could place limits on the right to criticize Israel, despite that the definition explicitly states that it is legally non-binding. While the condemnation of antisemitism is not an international issue, examples accompanying the definition included several relating to anti-Zionism.

Because of the history of using civic positions as platforms for international issues, the Independent asked candidates we profiled two additional questions: “Will you (or won’t you) use your position as a platform to discuss international affairs, specifically Palestine and Israel?” and “If so, can you provide a brief explanation of your perspective on the subject?”

Christine Boyle, the incumbent Vancouver city councilor who voted to refer the IHRA issue to committee, said that commenting on international affairs is not generally part of the role of a city councilor.

“And there are so many important issues and struggles locally that continue to be the focus of my attention,” she said. “But my practice on any topic is to listen to and engage with communities most impacted on an issue, always seeking to uphold human rights, peace and justice.

“I have spent much of my adult life actively engaged in justice work, including opposing and challenging hate and discrimination, and working to strengthen the human rights of all people,” she continued. “I am deeply committed to challenging antisemitism and ensuring that Jewish residents in Vancouver feel safe at home, at worship, and everywhere.

“When a motion came to council asking Vancouver to adopt the IHRA Definition of Antisemitism, council received hundreds of emails on the subject, with a diverse range of perspectives on the topic,” said Boyle. “Even my own Jewish family members didn’t all agree on the issue. What I heard clearly from the community was that, while there wasn’t agreement on this definition, there was absolutely a need for the city to do more to address antisemitism and racism. And so council referred the definition to the City of Vancouver’s Racial and Cultural Equity Advisory Committee, with direction for staff to continue working vociferously to address antisemitism and other forms of racism and hate. Since then I have worked hard each budget cycle to ensure our anti-racism and anti-hate efforts are well funded and supported, and will continue that work.”

Vancouver council candidate Ken Charko told the Independent, “Yes, I would use my position as a city councilor as a platform to discuss international affairs [and] yes support of Israel will be part of that platform…. I support Canada moving its embassy to Jerusalem and recognizing it as the capital of Israel. I would use my position as a Vancouver city councilor and federal Conservative member to outline why Canada should do that under the next Conservative government.”

John Irwin, an incumbent member of the Vancouver Park Board, switched from the Coalition of Progressive Electors last election to Vision Vancouver this election because, he said, “There was a disagreement with COPE regarding their lack of acceptance of the IHRA definition of antisemitism (which was accepted by the Canadian government).”

He added: “As a local politician, I generally use my platform to discuss local issues.”

Carla Frenkel, also a candidate for the Vancouver Park Board, said simply: “I have no intention to use the role of park board commissioner as a platform for international affairs.”

Kyla Epstein, who is seeking a seat on the Vancouver School Board, said that, to her knowledge, international affairs do not regularly come up at the school board table, nor is it generally within the scope of the role of a trustee to take a position on international affairs.

“What I do know is that I bring to the role a deep commitment to human rights and an opposition to antisemitism, Islamophobia, anti-Palestinian racism, anti-Black racism, anti-Indigenous racism, and all forms of discrimination, racism and hatred,” she said. “In addition, my approach to governance is to listen, welcome different perspectives and reduce barriers for public and stakeholder participation – on any issue. I will fight to uphold a public education system that is a place of learning, curiosity and questioning. I will, no matter the issue that comes to the school board table, reach out to communities, listen and learn, and make my decisions to uphold human rights and equality.”

Ellison Mallin, running for council in the District of North Vancouver, said, “I am always discussing international issues with people, as, in this increasingly connected world, events that happen anywhere can affect us here.

“I do not intend to use any municipal specific platforms, or my position, to bring up Israel and Palestine, and will keep discussions on the subject to appropriate venues. I do recognize that, given my religion, there will likely be comments and questions directed to me, which I will not shy away from,” he said. “I strongly believe in Israel’s right to exist. A safe place for Jewish people to live and to foster Jewish identity and culture is needed. Perhaps, sadly, it is needed now more than ever, as we do see a rise in antisemitism in many areas. On that note, I do not deny Palestine’s right to exist, and believe a two-state solution is needed. I would also like to see Israel stop building settlements in the West Bank, as this further creates divides and hostilities.”

Jonathan Lerner, council candidate in Lantzville, said he does not see Middle Eastern affairs coming into play in Lantzville politics. But, he added: “Everyone familiar with my work will know that I am a strong advocate for respectful dialogue on these issues.

“Where I think municipal governments can play a larger role is in diversity, inclusion and anti-racism initiatives,” said Lerner. “Many communities, including the Jewish, Muslim and LGBTQ communities, have been targeted by an increase in hate crimes in Canada. Municipalities have a key role to play in addressing this issue. For example, governments of all levels are considering adoption of the International Holocaust Remembrance Alliance definition of antisemitism, as well as other racism classifications that help to define and address discrimination.”

Extremism not helpful

Over the Labour Day weekend, while many Canadians were soaking up the declining rays of summer or doing last-minute back-to-school shopping, Middle East politics eclipsed everything else – well, for those of us who track these things closely, which, it turns out includes Jagmeet Singh, leader of Canada’s New Democratic Party.

In fairness, it is not clear when Singh hit send on an email that made the rounds over the holiday weekend. But the contents led the Centre for Israel and Jewish Affairs to send out not one but two urgent emails on the issue, both of which included the word “outraged” in the subject line.

And “outrage” is a fair reaction to the contents of Singh’s missive.

“We believe Israel’s illegal occupation of the Palestinian territories is at the centre of the challenges facing the Palestinian and Israeli people,” wrote Singh. This essentialist view ignores the reality that the occupation continues due to a complex interplay between anti-Israel terrorism, a lack of political will, and intractability around a two-state solution or some other coexistence plan that would lead to greater peace, which includes a lack of willingness to coexist from factions on both sides of the conflict.

“We all want to see a future where Israelis and Palestinians can live side by side, in peace,” Singh writes. But then he goes on to outline a list of grievances that places responsibility only on Israelis and which, therefore, is unlikely to do anything to realize such a future.

The demands include that the Canadian government increase funding to the United Nations Relief and Works Agency, “which supports Palestinian refugees.” The letter makes no reference to the controversial nature of UNRWA’s definition of refugees, which has refugee status passing down generations, thereby continually increasing their number, perpetuating rather than ameliorating the problem. Nor does the NDP letter mention the organization’s Palestinian education curriculum, which contains antisemitic elements that directly impede any progress towards peace in the region; allegations of corruption and mismanagement of the agency; and even UNWRA’s witting or unwitting aid of the terrorist group Hamas, with tunnels reportedly being found under UNRWA schools and rockets stored on their premises. Instead, the letter calls on Canada to “condemn the Israeli government’s attacks on civil society in Israel and Palestine, including the recent designation of six Palestinian human rights groups as ‘terrorist.’”

There are wishes for “peace in Israel and Palestine” in the NDP letter, but the lack of peace is blamed solely on one side, without acknowledging the violence and harms inflicted on Israelis. The fundamental fact of the issue is that no blatantly one-sided position will make things better for either Palestinians or Israelis and any position that places all the blame on one side will not lead to a resolution. Such a stance will only perpetuate conflict. Peace and coexistence in that region will depend on compromise on both sides.

In the larger scheme of world events, an imbalanced missive from the leader of a Canadian political party is largely irrelevant. Singh’s catalogue of blame will move the dial in Israel and Palestine not an inch. What it does is inflame the issue here at home and reinforce the trend in Canadian politics that sees this issue as a political football. At the same time as there are legitimate and important critiques of Israel’s behaviour and treatment of Palestinians, particularly those under occupation, Jewish self-determination should not be anyone’s campaign talking point.

There is a lesson here for those who support Israel, too. There is a strain that sees Israel supporters as more moral, more fair and more realistic than the activists who march against “apartheid,” “genocide” and what Palestinian leader Mahmoud Abbas recently called “50 holocausts” against Palestinians. However, the incessant and dishonourable contesting of the very existence of Palestinian people – if you haven’t seen it, you’re not on Jewish social media – does nothing to advance the cause of Jewish self-determination or end the human suffering or move anyone towards peace.

Extremism is not a Canadian value, nor a Jewish one – and it will not result in an end to the Israeli-Palestinian conflict. Nor will it solve any of the countless challenges we are facing around the world. We need to resist the attraction of simplistic solutions to complex human problems. We need to do, think and behave better. And we need to demand that our leaders to do so, as well.

Happy 74th birthday, Israel!

Like many Jewish kids who go to religious school twice a week, my understanding of Israel and its history was, well, simplistic. That changed when I was 16.

I went to live, on my own, on Kibbutz Beit HaShita for a year as part of their “American school” program. It was transformative for me in many ways. Among other things, I learned that Hebrew was a living, dynamic language, Jews were a diverse and complex people and that the land’s history was complicated. Also, I found out that, even far away from home, if, heaven forbid, something went wrong, there were, as Mr. Rogers described, helpers all around me. It was like all these strangers were distant relatives, a feeling I’d never experienced before.

I was a teenager, speaking in my third language, at a bus stop late one night in Jerusalem. I was scared I would miss the bus and not make it back to my class or back to the kibbutz. The motherly woman at the bus stop engaged me in small talk. “Oh,” she said, “You sound like you come from Beit HaShita. My cousin lives there. Don’t worry. If you miss the right bus, you can spend the night on my living room couch.” I felt alarmed at the time, but the bus arrived and I got home safely. I still remember that kind person’s offer – and it’s been more than 30 years.

For several reasons, I’ve never been back to Israel. I’ve wanted to go but life got in the way. Also, I did a lot more learning, in undergraduate and graduate school, and the complexity of the political situation felt intense. I navigated the opinions expressed in the Arabic classes I took and those of friends from all over the world. Due to antisemitism or facing someone who “hated Israel,” it sometimes felt hard to explain where I’d lived. I didn’t feel OK about some of Israel’s policy choices at times. I believed (and still do) that Palestinians deserved their own state, much the way many Israelis do, but I wasn’t Israeli so I didn’t vote there. It wasn’t my place to shift their politics. I just didn’t want to erase Israel. Yet, I also wasn’t sure if my very limited travel money should be spent on that tourism industry.

All this began to change after my twins were born. Winnipeg is a city of immigrants. Many newcomers I met in the Jewish community here spoke Hebrew and had lived for awhile in Israel, even if they were born elsewhere. After many years of only using prayer Hebrew, my brain woke up. Modern Hebrew sometimes began coming out of my mouth again. Suddenly, I was standing at the coat racks outside of the preschool classroom, trying to help a 2-year-old new to the school from Israel and, whoa, the preschooler Hebrew just came out of my mouth at a quick pace. My twins were stunned!

After the May 2021 war in Israel and Gaza, I spent time unfollowing and changing my social media habits. I wanted less hate and more nuanced news sources. Some of that news now arrives in Hebrew first, with occasional other languages mixed in. I got back in touch with my Hebrew study partner from university days, who lives in Jerusalem. When we streamed services from synagogue or made a seder, I felt more connected to those prayers about the state of Israel than I had in a long time.

The recent deaths in Israel, caused by terrorists who killed civilians, border patrols and police officers, Jews, Druze, Christians, Israelis and even Ukrainian workers, hit me hard. It felt again like I was losing cousins and friends. Even amid the isolation of pandemic times, I keenly felt the loss of these Israeli souls.

Birthdays are funny things. There are years when my own birthday comes and goes without much fanfare. I make myself a chocolate cake, some relatives or friends call, nothing much happens. I’m not much for big parties. Even before the pandemic, sometimes my early January birthdays were frigid and unremarkable. This year, though, I anticipate Israel’s 74th with a more deeply felt celebration.

I’m not likely to be part of a big event on Yom Ha’atzmaut and, for now, my travel budget remains small. Rising antisemitism in the world makes me worried though. It reminds me of how we need to ensure this safe place for future generations. I am in awe of just how much Israel has accomplished so far – in technology, education, medicine and more.

This is a year when I feel a big need to celebrate Israel and its continued existence amid adversity. Sometimes, bad things happen. Finding a space for gratitude helps remind us of what we do have – places to call home.

Happy birthday, Israel! Wishing you and all your inhabitants a happy, healthy and peaceful year to come. May you grow in mitzvot and success this year – and wishing you many, many productive years to come.

Joanne Seiff has written regularly for CBC Manitoba and various Jewish publications. She is the author of three books, including From the Outside In: Jewish Post Columns 2015-2016, a collection of essays available for digital download or as a paperback from Amazon. Check her out on Instagram @yrnspinner or at joanneseiff.blogspot.com.

Stepping back from abyss

Daniel Sokatch, New Israel Fund chief, urges openness to narratives of both peoples. (photo from JCC Jewish Book Festival)

The experiences of Jews and Arabs in the area between the Jordan and the Mediterranean are complex and both peoples deserve to have their stories understood, according to a leading voice of progressive Zionism.

Daniel Sokatch was the keynote speaker at the closing event of the 2022 Cherie Smith JCC Jewish Book Festival Feb. 10. Sokatch is chief executive officer of the New Israel Fund, a U.S.-based nonprofit funding Israeli civil and human rights organizations and initiatives, which also engages in reconciliation and conflict resolution efforts between Israelis and Palestinians. He shared reflections from his new book Can We Talk About Israel? A Guide for the Curious, Confused and Conflicted, which was illustrated by Christopher Noxon.

“Over my years of service at NIF as the chief executive officer – I’ve been there for over 13 years now – I witnessed personally the discourse about Israel become more heated, more vituperative, more emotional and less fact-based,” Sokatch said. He wrote the book to give average people “a GPS to the conflict that would help them negotiate their own relationship to this complex issue.”

Israel was at the edge of an abyss before the new eight-party coalition government was sworn in last year, Sokatch said.

“This government is a Frankenstein’s monster made up of parties of the right, centre, left and Arab community that shouldn’t work but does work because enough people from all parties, except for the hard right-wing parties, knew that Benjamin Netanyahu was leading Israel over a cliff,” he said. “That was my editorial opinion but it is also the rationale for this government.”

A chunk of the Israeli public realized that Netanyahu was moving Israel toward neo-authoritarianism and a “democracy recession,” said Sokatch. This was exemplified, in part, by moves to abrogate the country’s balance between its Jewish and its democratic identities, he said.

“Israel passed a series of laws – most of them, I think it’s important to note, passed only barely – that really reduce the standing of Arab citizens of Israel to something that looked a lot more like second-class citizenry,” said Sokatch. “The worst of these laws was something called the Nation-State Law.… The Nation-State Law essentially said to Arab-Israeli citizens, you may have the right to vote but only Jewish citizens of the state have the right to what the law says is ‘self-determination.’… It stripped Arabic of its official language status…. The only reason you do things like that is if you want to throw red meat to your base and make a statement to the minority about where they stand. Anyone who has been to Israel recently – and by recently I mean at any point during its entire existence as a state – knows that the Jewish character of Israel is under no threat. In that sense, the alarm raised by Netanyahu and that Nation-State Law was like [former U.S. president Donald] Trump’s Muslim ban. It was a draconian solution for a problem that doesn’t actually exist.”

Reuven Rivlin, who was president of Israel at the time, acknowledged that he was obligated to sign the bill into law, but promised to sign in Arabic, which he did as a symbol of protest.

Sokatch addressed the recent Amnesty International report that accuses Israel of operating an apartheid system. He said that any honest and fair-minded left-wing observer who traveled the length and breadth of Israel would recognize that the apartheid label does not fit. But, he added, any honest and fair-minded right-wing observer who traveled the length and breadth of the West Bank would see things that could legitimately justify the terminology.

“I happen to think that the Amnesty report is deeply flawed,” he said. But, on the flip side: “To dismiss it all as antisemitism is to, like an ostrich, stick your head in the ground and ignore the reality of the problem.”

If Jews worldwide are held responsible for Israel’s actions, that is antisemitic, he said. Likewise, if Israel is depicted as a tentacled monster controlling the world, or if Jews are depicted as clannish, disloyal and the embodiment of “cosmic evil,” these are examples of antisemitism. The hostage-taking at a Texas synagogue in January is another example.

“Why did the guy go to a synagogue, instead of a church or McDonald’s or wherever?” Sokatch asked. “He went to the synagogue because he thought the Jews could get him what he wanted. He thought that we were so powerful in the United States that we could pick up the phone and tell Joe Biden to let the person he wanted let out of jail let out of jail. When criticism of Israel engages in those tropes, you can bet your life it’s antisemitism.”

But these examples of bias should not blind people to the legitimate criticisms being leveled against Israel, he warned. He hopes his book will open up more dialogue.

“Too often, I think, we are afraid to talk about the hard things,” he said. “What is the role of Israel’s Arab citizenry? What is the relationship between the U.S. and Israeli Jewish communities, the two largest Jewish communities in the history of the world? What is the deal with the settlements? Is Israel an apartheid state? What is the boycott, divestment and sanctions movement? I didn’t want to shy away from those things. But I also felt strongly that, in order to have an intelligent conversation about them, or to hold informed opinions about them, you have to know what you’re talking about.”

The first half of his book is mostly straightforward history, he said, with his analysis in the second half. He encourages a more fluent understanding of the narratives of both peoples.

“These are two peoples, Israelis and Palestinians, Jews and Arabs, who have been victims of the world, of each other and of themselves,” said Sokatch. “I felt that it was important to hold both of their stories with compassion and curiosity and concern, and to acknowledge that both parties have legitimate claims to this little place between the Mediterranean Sea and the Jordan River. Both of these peoples have real histories of trauma and persecution and both of them have stories that help them understand who they are and where they are in the world and their connection to this place, and I wanted to tell those stories rather than just one of the stories.”

Sokatch appeared virtually in conversation with Dana Camil Hewitt, director of the book festival. Rikki Jacobson, chair of the festival committee, welcomed the audience and thanked the speaker.

Battle of ideas … & lies

Bret Stephens (photo from harrywalker.com/speakers/bret-stephens)

Western media have got the narrative of the Israeli-Palestinian conflict wrong, says Bret Stephens, a Pulitzer Prize-winning journalist, editor and columnist who is an opinion writer for the New York Times. But, for a journalist to diverge from that entrenched storyline is almost impossible.

Stephens, a former editorial page editor at the Wall Street Journal and managing editor of the Jerusalem Post, recalled when he first started covering the region, in 2000.

“I went out there purely wearing my journalist’s hat and saw a story that was very different from the story that was being reported by many of my colleagues in the mainstream press,” said Stephens in a Sept. 23 webinar hosted by Honest Reporting Canada.

“I think lots of the Western press have continued to get much of the story dead wrong, most of all on that fundamental question: who is the aggressor?”

An example of media’s inability to diverge from a predetermined storyline came in 2019, he said, when residents of Gaza were protesting against the oppression and economic deprivation brought on by the Hamas regime that governs the seaside enclave. The global media, which tends to focus disproportionately on Palestinian concerns, almost entirely ignored the anti-Hamas activism, Stephens said.

“They wanted the world to believe that Palestinians in Gaza had one problem,” Stephens said, “and the name of that problem was Israel.”

Accurate reporting from Palestine is also a challenge because Western media hire freelancers, or “stringers,” in Gaza and the West Bank who do not operate with the same freedoms that reporters in Israel enjoy.

“They have colleagues in Gaza, where the pressure is not-so-subtle for those stringers to toe a particular ideological line, to not report stories that would be inconvenient for the Hamas narrative,” he said.

Winning the battle of ideas, Stephens said, is a priority for Hamas.

“The field of combat is not the battle they know they’re ultimately going to lose against Israel, but the one they think they’re going to win in the realm of public opinion,” he said.

Stephens clarified that he is a columnist, paid to have opinions. But too many journalists today, he said, either view themselves as activists or cannot differentiate their own opinions from straightforward reporting.

The broader context of societal understanding of what were once considered verifiable truths does not bode well for Jews, he added.

“Race is replacing ethnicity as the defining marker of group and personal identification,” he said. “Now we have this new kind of racialism that is dividing people into people of colour and white people. So Jews find themselves, or the majority who are not Jews of colour find themselves, shunted into a racial classification that they don’t recognize as their own.

“I don’t think of myself as a white guy,” he said. “I don’t feel like I have participated in any system of white supremacy. I am the son of a woman who was a hidden child in the Holocaust. She was hunted down for not being white. A Jew. To somehow pair me in this new scheme with the white mask is an injustice to millions of Jews who feel deeply discomfited by this new racialism.”

He added: “Jews have never, never done well when racialist dogma becomes a defining feature of society.”

Other social trends should alarm Jewish people, said Stephens, a conservative writer who calls himself a “never-Trump Republican.”

“The concept of personal success is now being called privilege,” he said. “There are all kinds of Jews who came to these shores in North America with nothing, or next to nothing, and who achieved, by virtue of hard work, effort, ingenuity, good luck, whatever. But now success is being called privilege and privilege is being seen as a product not of individual merit, but as a system of oppression.”

Further, he said, independent thinkers are now being treated as heretics, “and Jews have a long tradition of independent thinking.”

The widespread acceptance of outlandish lies, exemplified by the so-called “Pizzagate” theory, the group QAnon and the idea that the 2020 U.S. presidential election was unjustly stolen from Donald Trump, are an indication of fringe ideas seeping into the body politic, he said.

“We now have come to a place where, increasingly, we are a nation that can bring ourselves to believe anything and a nation that can bring itself to believe anything … sooner or later, is going to have no problem believing the worst about Jews. This is the moment that we’re in.

“Conspiracy thinking has gone mainstream and there is no bigger conspiracy theory in the world than antisemitism,” he said.

Stephens challenged the rote assertion that “anti-Zionism is not antisemitism” by making a stark comparison.

“What is antisemitism?” he asked. “It is a belief, born in the 19th century, that Jews were imposters and swindlers. They were imposters because they were pretending to be Europeans, whether German or French or Italians or whatever, but they were really Semites; that they are not from Europe, they are from the Middle East. And, it said further, these imposters are swindlers because they are trying to swindle real Europeans out of their financial wealth and culture and heritage or whatever. Now, think of what anti-Zionism has shown us. Anti-Zionism is the view that Jews are imposters and swindlers, that they claim to have a Middle Eastern descent but there is no Jewish connection to the land of Israel – that’s the line. And they’re swindlers – they’re swindling Palestinians out of their land.”

Stephens said he supports a two-state solution, “just not now.”

“In theory, a two-state solution is the ideal outcome,” he said. “We should labour towards that, while knowing that it could take 10 or 50 years.

“The prospect of a Palestinian state today isn’t about where you draw the borders. It’s about whether a self-governing Palestinian state can have enough pluralism, liberalism, democracy, tolerance and, above all, a willingness to live in an enduring peace with its neighbours … because the last thing Israel needs is re-creating what the Gaza Strip has become in the West Bank.”

Demanding Palestinian self-determination now, he said, is like inducing a baby in the 20th week of pregnancy.

“It’s going to result in tragedy. Let’s be mindful of what the long-term goal is, but let’s be practical and thoughtful and sensible about how we get to it.”

Honest Reporting Canada describes itself as an independent grassroots organization promoting fairness and accuracy in Canadian media coverage of Israel and the Middle East. The webinar is available for viewing at honestreporting.ca.

Hate not acceptable at SFU

“Antisemitism is hate, and it is not acceptable at SFU,” said Simon Fraser University president and vice-chancellor Joy Johnson. (photo by Jeff Hitchcock / flickr)

The president of Simon Fraser University met with Jewish students recently and issued a statement condemning antisemitism on campus and directing those who experience anti-Jewish racism to appropriate resources.

After meeting with Jewish students, Joy Johnson, Simon Fraser’s president and vice-chancellor, tweeted on July 12: “Their experiences were deeply upsetting.”

“Antisemitism is hate, and it is not acceptable at SFU,” she added. “If you are experiencing discrimination or hate, help is available. Please reach out.”

The university, in consultation with the SFU Multifaith Centre and Hillel BC, created a resource for those who have experienced antisemitism. This includes links to campus chaplains, confidential counseling and critical incident support for significant events.

Like many university campuses, SFU has a history of anti-Israel activism that can often veer into antisemitic imagery and tropes. The latest eruption occurred at the first council meeting of a newly elected Simon Fraser Students Society. Occurring around the time of the most recent conflict between Hamas and Israel, the council meeting passed a resolution endorsing the boycott, divestment and sanction movement against Israel (BDS) in what Jewish students view as a biased and unfair meeting.

The student society’s resolution – titled “SFSS Response to the Israeli Colonization of Palestine” – accused Israel of “disproportionate violence,” claiming “worshippers at the Al-Aqsa Mosque were indiscriminately targeted by Israeli police forces” and condemning “the ongoing persecution of the Palestinian people by the government of Israel.” The resolution endorsed the BDS movement and expressed no parallel concerns about Palestinian terrorism, violence, incitement or human rights abuses. It also accused the United States and Canada of complicity in perceived Israeli misdeeds. The resolution passed unanimously.

The student society brought in Dalya Masri, a Palestinian activist, to provide “expert” testimony before the vote, said Katia Fermon, outreach coordinator for Hillel BC, the Jewish student organization.

“She gave a presentation, which was beyond hurtful for Jewish students,” said Fermon. Masri, she said, compared the First Intifada to the sort of peaceful rallies that happen on the streets of Vancouver.

“My students have family that died in the First and the Second Intifada,” Fermon said. “This is not a strange thing for us, and she just mentioned it like it was a rally.”

The presenter accused Israel of taking over territory in 1967, while eliding the larger facts around the Six Day War and other realities, she said.

Fermon said that, in preparation for the vote, the SFSS consulted with Independent Jewish Voices, but did not consult with Hillel.

“That fact is very hurtful,” she said. “Independent Jewish Voices is not a club on campus, however Hillel Jewish Students Association is. They pay their dues.… We are a part of that union. Those voices were not asked for or heard.”

Hillel BC issued a statement condemning the student society’s approach.

“Instead of supporting an open and extensive dialogue amongst students, the SFSS has chosen to perpetuate the agenda of a movement whose use of harmful terminology fails to address the root causes of the conflict, ignoring centuries of complex history in which power dynamics constantly shifted,” it reads. “This rhetoric further sows hate and division instead of helping work towards a peaceful two-state solution. The SFSS has decided to single out the state of Israel instead of opening a space for adequate dialogue between Jewish, Israeli and Palestinian students on campus wherein we may critique the policies of the state while being mindful of the hate that may result in endorsing certain statements, activists or movements.”

It added that BDS “openly traffics in antisemitic conspiracies and dog whistles” and noted that nearly two decades of BDS activism has not “freed Palestine from violence or oppression. Instead, it has been to stoke aggression and polarization online, in the streets and on campuses.”

In a statement to the Independent, Nico Slobinsky, director of the Centre for Israel and Jewish Affairs, Pacific region, said: “The statement by SFU’s president is an important step in denouncing the rising tide of anti-Jewish hate on campus. CIJA thanks president Dr. Joy Johnson for recognizing that SFU is not immune from antisemitism. Combating anti-Jewish hatred is not only about protecting Jews but also about protecting the very fabric of our society, on and off campus.

“CIJA appreciates the strong friendship and commitment shown by Dr. Johnson to creating a campus that is inclusive, diverse, safe and open to all students,” Slobinsky added. “CIJA looks forward to working with SFU alongside our campus partner, Hillel BC, towards ensuring a healthy campus environment.”

Students have been studying remotely for more than a year and so most of the discussion, which has included a litany of offensive comments, has taken place on official and unofficial online platforms, including the primary undergraduate forum.

One Israeli student, who asked to remain anonymous, said she was one of a few who spoke up in opposition to the prevailing bias in the dialogue.

“I didn’t expect it to go smoothly,” she said. “There was a lot of backlash in the moment and it is still going on.… A lot of comments are being deleted and monitored but there are a lot of hateful comments.”

The statements frequently included slogans such as “From the river to the sea, Palestine will be free” and other comments promising the annihilation of Israel. Israel was compared with Nazi Germany, Rhodesia, apartheid-era South Africa and plantation-owning slaveholders. Concerns about the safety of Jewish people were dismissed as efforts to “stifle” legitimate criticism of Israel.

“As an Israeli, I don’t want to believe they said them personally to me,” the student said. “I try my best not to take all those comments personally, but sometimes it gets there.”

As she and other students prepare to return to campus this fall for the first time in more than a year, she said she is not concerned for her personal safety, but she is worried about some of her friends.

“I was born in Israel and I have a little bit of Israeli inside of me so, for myself, I’m not that worried,” she said. “Obviously, it’s not a nice experience.” Whether the online threats and vitriol turn into real-time incidents remains to be seen, she said, but some of her Jewish friends are already taking cover.

“They are not wearing their Star of David,” she said. “They never say out publicly that they are Jewish: to not get into a conflict, to avoid any debate on the matter, they just decided not to. I think it’s a shame…. It is a shame that we live in Canada in the 21st century and people are choosing to hide part of their identity. For myself, it’s a big chunk of my identity, so I’m not going to hide it, but I can’t blame people who choose to. I empathize with them.”

Contemplating walls

The separation wall, Bayt Mirsim. (photo by Kevin Keystone)

In this three-part series, the author recounts some of his experiences on Masar Ibrahim Al-Khalil, the Path of Abraham the Friend, in the West Bank, which he visited in 2019. The articles have been adapted from a few of the letters he wrote home to family. The events and people described are real but, for reasons of privacy, the names are fictitious. To read Part 1, click here; for Part 2, click here.

Today was our last day on the trail. After many late nights of parlour games, beers and anticipation, we were tired. One of our fellow hikers, Felix, had to stop periodically: the soles of his shoes had worn through, he could feel the tiny stones biting underneath. Uncharacteristically, he was in pain, but he muscled through.

We descended into a valley, dotted with pale green brush, reminiscent of our first days on the trail. The valley opened into expansive views of olive groves, steppes cut into the hills, tidy rows of trees buttressed by stone walls. It could have been Tuscany but was the Middle East, with a warm breeze and soft, popcorn-shaped clouds overhead.

Admiring the scenery, I thought of what lay ahead. I would be spending tonight in Jerusalem. It was a place I hadn’t been since my Birthright trip eight years ago. My rabbi had once invited me on a congregational tour of Israel, in recognition of my service to the synagogue, but I turned it down. A friend rightly pointed out that, as an Arab Muslim, he couldn’t visit the Holy Land as readily as I could. In solidarity, he suggested I shouldn’t go. That seemed fair, so I didn’t. But here I was, so close to Jerusalem and the Wailing Wall. How could I not go?

* * *

It was a hot day on my Birthright tour. We weaved our way through the Old City, through its various souks and alleyways, to arrive at a platform high above the Wailing Wall plaza. Our guides wanted us to see it there first for a clear, unobstructed view. It wasn’t busy, just another day in Jerusalem at the Wall and the holiest site in Judaism. The wide-open plaza was sleek and clean, the great stone wall standing pink and golden.

We descended towards it, and I could feel the heat. I was dehydrated and a bit dizzy. Our guides released us and we ambled forward, dazed, in the wall’s general direction. A man stopped me and asked if I wanted to put on a prayer shawl. I did. He asked me if I wanted to lay tefillin. I had never done it before. He helped me. “Repeat after me,” he said. “Baruch atah Adonai …” as he wrapped the leather band around my forearm.

Prepared, I approached, pulled in by the wall’s gravity. I slipped off my sandals to stand on the ground with my bare feet. I pressed my hand to the mottled stone and closed my eyes. “Baruch atah Adonai,” I began. Strangely, I felt both heavy and light, a yearning and also a surrender. I said the Avot v’Imahot, the prayer that recognizes our descent from Abraham and Sarah, tracing us back through the generations. I didn’t know, then, how important that moment and that prayer would be.

When I was finished, I slipped on my sandals and stepped away.

* * *

“This might be the most beautiful day on the trail,” said Jane, a soft-spoken homeopath, a Mancunian and longtime friend of fellow hikers Eve and Oliver. Her husband George was in business software. He regularly meditated.

She was right. I was worn out but had to agree. It was beautiful. Picturesque, even. Idyllic. We pulled over, as we had during our first week, to have coffee with olive harvesters and help them rake the trees. A young mother with her toddler, husband and parents: harvesting is so often a family affair. Hospitable as ever, much coffee and tea was poured and drank, olives collected, tobacco rolled, puffed and exchanged. We waved our goodbyes – shukran, aleykum salaam – and continued on.

A stretch of valley gave off onto a final stretch of orchards and, as I clambered over the low stones, I looked up and saw the separation wall. From a distance, the 25-foot concrete wall, scrawled with barbed wire, rose through the canopy of the trees. Hesitatingly, I walked towards it, tracing its contour in my mind. In some parts of the West Bank, the barrier is composed of giant slabs of concrete dotted with military towers; in others, it is coiling pyramids of barbed wire or electrified fence bordered by wide swaths of sand to detect trespassers. Here, it is rebar and cement, two-and-a-half storeys high, and cuts through olive groves and the hills around it. I pressed my hand to it; it was cold and abraiding. I closed my eyes and said a prayer for a future without it.

photo - Dawn at the Dead Sea — Dawn at the Dead Sea. *(photo from Kevin Keystone)*

* * *

Compared to the West Bank, downtown Jerusalem feels like another planet. I spent that night in a small apartment hotel off Jaffa Street, a few blocks from the Old City. It was a one-bedroom suite with a fully equipped kitchen and three-piece bathroom. The water was hot, the shower had walls and a showerhead, and I could drink the water. It was unlike many nights on the Masar.

Jaffa Street reminded me of places like Vienna or Vancouver: the pavement was so clean you could eat off of it. The pedestrian walkways alongside were spacious and wide, paved with smooth and even slate-gray tiles. The streetcars were sleek and punctual. Art galleries and museums, ornamental lights and public transportation, urban and urbane. First world versus developing; moneyed versus struggling. The contrast was deeply uncomfortable.

My friend Marta and I wound our way through the narrow, dreamlike alleyways of Nakhalat Tziyon, the walls lined with thick slabs of golden Jerusalem stone. A playful breeze danced through the trees. We stopped for lunch at a picturesque café, complete with colourful outdoor seating and painfully handsome servers. The food was delicious and expensive; we ordered hummus that came with falafel and sweet lemonade.

“How is this real?” I asked her.

“I know,” she said. “It’s shocking.”

After lunch, I returned to the place I had been many years before. I followed the signs in the Old City, the pull magnetic, feeling a mix of dread and anticipation. I saw it first as before, from above, the top of the staircase leading down to the Kotel.

Few tourists were out today, just the heat and people praying. Orthodox tradition dictates separating the genders; indeed, on the women’s side, a fraction the size of the men’s, Torah scrolls are still officially prohibited. Today, the women’s side was packed, the men’s side dotted with the odd worshipper. At the tefillin tent, an old man shawled me in his tallit. A red-headed, black-hat wearing Charedi named Isaac helped me with the tefillin. He looked about my age, or a few years younger. In another life, I wondered, would I have been him?

“Did you do this yourself?” he asked, pointing to the forearm I had already bound.

“I did,” I said. For a month, in the intervening years, I had done it every morning. “I just can’t remember how to do the hand part.”

“I can help,” he said. Isaac said many things: about God, what God wanted, the prayers I could say at the Wall. “Sometimes, you might feel like the worst Jew ever,” he said. I didn’t. I never felt that way. I wasn’t a “good Jew” or a “bad Jew,” I was just Jewish.

“Say a prayer for all your loved ones, then say a prayer for yourself,” he said. “Then maybe you’ll say a prayer for me, too.”

Blocks of stone peppered with bits of paper: the wall hadn’t changed, but I had. I pressed my hand to it, feeling its soft, pockmarked face, and closed my eyes.

* * *

I’m home now, in Canada, and wonder about my travels. I came back “with eyes wide open,” as my rabbi had prayed: to the painful, joy-filled and resilient lives of the Palestinians I met. I think about the separation wall and the Kotel, how they’re connected and what it meant to pray at them, different but related prayers. If the Wailing Wall is part of us as Jews, then perhaps its future and our spiritual liberation is bound together with the separation wall. Perhaps the Kotel will never truly be honoured until we bring down the separation wall. As I contemplate the stories of our freedom from bondage, I’m reminded of the idea that our liberation, spiritual and otherwise, is bound up with the liberation of others.

Kevin Keystone is a Toronto-based freelance writer, editor and researcher. When not hiking long-distance trails, he can be found reading, spending time with friends and family, or with his beloved partner, Aaron. His writing has been published in the Literary Review of Canada, the Jewish Independent and Good Old Boat. For this series, he thanks the guides and staff of Siraj (the Masar Ibrahim Thru-Hike tour operator), the host families and locals he met along the way and his fellow hikers, as well as friend and editor Matt O’Grady.