Inside one of my Christmas cards it read, “peace I leave with you, my peace I give to you” and I thought; am I a peace-giver, a peace-leaver? When I leave a home, a store, a restaurant, a meeting, have I left peace, or have I instead decided to leave my selfishness, my annoyance, my insistence on getting my own way? When I speak with someone who has hurt me, do I sow seeds of reconciliation, or am I more interested in having the last word, proving my point, being right? I want to be a peace-giver, a peace-bringer, a peace-sower, a peace-leaver – and one who also speaks truth into confusing situations. I”ll let you know how that goes.
Pathways Blog
This week our blog entry comes from Fatemeh Darabi, who was a participant at our Summer Institute last year. Fatemeh is originally from Tehran, in Iran. She recently completed an MA in Peace Studies from Eastern Mennonite University.
Well, finally I am here! First I say a warm Hello/Salam/Peace to all my Pathway friends. I missed you all, and I hope we get together soon. My SIIIRL 2009 experience has been one of the most important and meaningful experiences in my life that I will never forget. One of the reasons was the unique knowledge and thought of the Pathways team of and about my country, religion and culture – which is rare in the US indeed. That was the nice part for me which also helped me to connect better with the new environment. Another reason was the belief of the Pathways team that “small steps make big changes”. I really witnessed that point during my experience with Pathways and SIIIRL. I hope they continue their precious effort to make big changes in the hearts and minds of people, through their small but meaningful steps!!!
Good luck friends
I will write again, soon Ensh’Allah!
Fatemeh :- )
When people feel their values threatened in ambiguous situations (as intercultural interactions are with few exceptions), they often tend to assert these values more aggressively in their behavior. The aggressive assertion of one’s values, and the attempt to impose them upon another through argument, persuasion or force signals to me not a firm commitment to said values, but rather a lack of such commitment. How can values we are truly committed to, that is, ones we genuinely believe in, be threatened by interacting with others, even if they do not share these values? My exposure to and exploration of other cultures has absolutely not diluted my values or eroded my identity. On the contrary, I feel that it has strengthened my commitment to certain values by making me less defensive about them and more willing to think critically about the foundation they are built on. From my perspective, this process is by no means one of identity erosion, but rather one of identity enrichment.
Yet there persists all around us a fear and aversion to the notion of cultural relativism, a term that to many connotes moral relativism or even nihilism. This fear is often expressed through the belief that venturing too far outside our respective identity groups will lead to a “watering down” of values and beliefs that will spell the certain demise of our civilization. It is my opinion that this impending doom brought on by cultural relativism, and perhaps even the possibility of cultural relativism existing at all, is a chimera. This entry as well as my next explores this mythology of intercultural resistance, which I perceive as nothing more than a convenient defense mechanism and a barrier to interpersonal connectivity.
From my experience, intercultural experience does not necessarily entail any fundamental change in values, although it can facilitate change of a certain nature. That is to say, it has the potential to clarify and enhance our existing values – but only if we voluntarily embrace this process. Nothing is compulsory here; as adults we do not passively absorb our beliefs and principles through a process of osmosis the way we imagine children do (and even this is debatable, in my opinion). The intercultural experience certainly does not lead to any “watering down” of values or identity. I believe this kind of phenomenon is more likely to be caused by cultural isolation and rigidity brought on by fear of difference. Any identity rooted in the fear of engagement with difference is likely to be brittle, maladaptive to changing circumstances, and therefore prone to decay. Furthermore, the aggressive assertion of ones values is likely to contradict and undermine the very values being defended. My next entry will expand on this topic and give an example of how a value can negate itself when pushed to its extreme. I will also suggest a potential reconceptualization of what constitutes true commitment.
Right now the legal status of the West Bank is defined as “belligerent occupation.” The United States State Department, as well as the United Nations, refer to it as an occupied territory. Both entities, along with the European Union, consider Israeli settlements built on occupied territory to be illegal. No lesser authority than the Security Council has formally decided that allowing continued settlement violates the Fourth Geneva Convention.
Do these policy statements accurately reflect reality? If that is the goal, then the US, UN, and EU should withdraw their disapproval and acknowledge Israel’s sovereignty over the West Bank. Unencumbered settlement construction should allowed. Such a policy is the only honest representation of the international community’s intentions. It is now well over 40 years after Israel annexed East Jerusalem and occupied the West Bank. It has by now become clear that no government or organization with the influence to seriously dispute Israel’s authority actually does.
If we assume that the majority of Palestinians living in the West Bank would disagree with this change in policy, who is there willing to advocate their interests? Obama’s half-hearted protests say that he is politically unable orunwilling to oppose a strong Israeli government. If anything his and Netanyahu’s current suspension on new construction has reignited political support in Israel for settlers. The EU surely responds to the conflict with enough outrage, but their opposition seems to have been no more forceful than university students boycotting Israeli-grown avocados.
The UN has responded in much the same way, but without even Europe’s naïve humanist fervor. One can cite any number of non-binding resolutions that condemn Israel’s stance toward its occupied territories. Though again one finds the seriousness of force nowhere in these documents.
To be sure, western groups are not the only ones who advertise themselves as patrons of the Palestinian cause. At times Egypt, Syria, and Iran have all purported to champion it. Egypt has fought a handful of wars with, politically opposed, and eventually became allied to Israel. The net effect of the entirety of their efforts has been zero. Syria would prefer to posture diplomatically and rattle the saber while they are in fact not influential enough with Israel even to regain their own Golan Heights.
Iran presents an interesting character to the Palestinian people. Ahmadinejad has clearly zeroed in on Israel as an enemy of the Islamic Republic. One of his commonly cited reasons is the way Israel has treated the land and people it occupies. However, one does not need to be a middle east expert to detect Iran’s alternative motive. Right now it is a rising power in the middle east, and opposing Israel, the currently dominant power, is a natural and predictable move. Siding with the Palestinians is a tactic for expanding its own power. The worry is whether the Palestinians will suddenly lose their champion if supporting them ceases to serve Iran’s interests.
The basic truth is that Israel is a powerful and influential nation. No one is willing to shoulder the political and economic risk that goes along with resisting them. This is especially true when it means allying oneself with a group as impoverished and practically impotent as the Palestinians. There is no economic or political incentive to siding with them—only human incentives, and one can see how much weight that has carried.
Therefore, what one sees in the present situation in the West Bank is not an intractable problem, or urgent international conflict. It is the consensus that the entire international community has tacitly agreed to. And there is no evidence it will be changing soon.
Lately I have become addicted to language learning podcasts, two of my favourites being Coffee Break French and Coffee Break Spanish, which offer dozens of lessons in 15 minute installments (short enough to enjoy with a cup of coffee). I find these are a great way to learn because podcasts offer much more flexible and self-driven learning than a rigid classroom environment. Also, the simple conversational approach is more engaging than many other “teach yourself” kinds of programs. Unfortunately, there is no Coffee Break Farsi, and I have been browsing the net for good Farsi resources with little luck.
Until I manage to find a good systematic and regularly updated podcast for learning Farsi, I will post piecemeal audio or video files that may be helpful for those of us looking to familiarize ourselves with the sound of Farsi and some of its basic words and phrases. I have included one such example in this post, which you can hear by clicking the link below. The English speaker will say the phrase he wants translated in English and the Farsi speaker then repeats the phrase in Farsi.
In the last edition of the Common Ground News Service newsletter, Marzuq Halabi proposes a language of “reconciliation” as opposed to a language of “solutions” to resolve the Israeli-Palestinian conflict. Halabi describes how the language of “solutions” in past attempts to resolve the conflict failed to recognize the “history, ideology, morality and self-preservation” of both Jews and Palestinians and therefore could not speak to the heart of the conflict.
Halabi cites the Oslo Accords as a failure because the agreements did nothing to articulate the real and implicit values of the conflict. By favoring considerations for Israeli security, the Accords continued to uphold the structures of oppression.
I agree with Halabi that the Oslo Accords and the current language of a “two-state solution” fails miserably on the ground when it comes up against such intractable realities as the Second Intifada and the latest war in Gaza. Both sides of the conflict scream for recognition of their legitimate concerns, but how can they hear one another when the language of dialogue fails to speak a language both can understand and agree upon? Halabi states that the only language that can be recognized across the borders is one that addresses both Palestinian and Jewish values, beginning with writing the history of the land “from a common script.”
My question concerns how this kind of dialogue can tangibly begin and work its way up to the state level?
You can read Marzuq Halabi’s full article here.
The picture below was taken in the Old City, Jerusalem, with the Dome of the Rock in the background.