Gay is OK!!!



"A gay Jewish couple"

Controversy and conflict.  These are the first two words that come to mind when you hear someone talking about Israel. However, there is one controversy that Israel has solved; and in fact it is a controversy that the United States and many other countries have yet to solve. What is this you might ask? The answer is: Gay Rights. Israel is considered to be an “international gay rights trendsetter” and has “approved some of the worlds most progressive gay rights legislations.”  (Rosenthal, 371)  Israeli’s have some of the most accepting outlooks in the world on gay and lesbian relationships. In fact more then fifteen thousand Israelis attended Israel’s first gay rights parade. Gay couples, heterosexual couples, and even families attended the parade to “show their support for the homosexual community’s right to live openly and freely.” (Rosenthal, 370)  Homosexuality was decriminalized in Israel in 1988.  A subcommittee on lesbian, gay and bisexual issues was established, sexual-orientation discrimination in the work place was outlawed and the Israel Defense Force passed an antidiscrimination policy. These plus many other laws that recognized same sex relationships were passed. It is clear to see that “attitudes of the Israeli public have progressed significantly in favor of greater acceptance and inclusion in society of homosexuals and lesbians.”  However even though there are many laws that help protect the rights of gays, lesbians and bisexuals some parts of “Israeli society [are] conservative when it comes to accepting them.”  Traditional Orthodox Judaism considers homosexuality to be an abomination. Nevertheless, some modern Orthodox rabbis are challenging this view. They are claiming that “sensitivity and understanding…for human beings with other sexual orientations does not diminish commitment” to the Torah. They urge the Jewish community to “embrace the adopted or biological children of homosexually active Jews, in the synagogue and school setting.”  There are also been dozens of groups and web sites organized to provide safe havens for both religious and non religious Jews who are exploring or confused with their sexual orientation.  Another aspect that makes Israel stand out in the world wide gay rights controversy is their antidiscrimination policy in the army. In fact the IDF has even showed soldiers films that feature homosexual characters! An example of one of these films is “called Yossi and Jagger, which is about two gay soldiers. “ (Rosenthal, 371)  The army “practices an inclusion policy” and many soldiers find the U.S policy of “‘don’t tell don’t ask’ ridiculous.”  The Israel Defense Force has “dozens of high-ranking gay officers” and any “question of whether they should serve in the military has never been an issue in Israel.” (Rosenthal, 371)  Even though there is no “civil marriage” available even for heterosexual couples, the Supreme Court and military have ruled that gay, lesbian, or bisexual partners are eligible for spousal or widower benefits.  Despite the acceptance and benefits that homosexuals have access to in Israel, many still hide their sexual orientation from their “conservative” families, whom often look at a family member coming out as “mourning for the dead”. (Rosenthal, 373)  Nevertheless Israel is a revolutionary example of how acceptance and tolerance of the gay community is possible.



"Gay Soldier"



 The sources that I used provided me with a lot of interesting and reliable information. The source that I found most interesting was the article on Refworld. It was published by the Immigration and Refugee Board of Canada! This article provided me with a lot of interesting information and gave direct accounts from gays and lesbians that live in Israel. However, I did not ever understand how this article related to Canadian Immigration. This remains an unclear and confusing aspect of this particular source.  The next source that I used was the Huffington Post this article provided me with an example of religious Jews who support the gay and lesbian community. It was very interesting to read about Rabbi’s urging acceptance of homosexuals in religious schools and synagogues. However, this source seemed to focus on Jews in the United States as well as Israel. The link to the website of support groups for Jewish homosexuals stunned me. It had dozens of links for Jewish homosexuals, ranging from Orthodox gay support groups to dating websites. The last source that I used was from aolnews. It was interesting to see how different the view of gay and lesbian soldiers in the Israeli Defense Force was. By reading how accepted the gay solider felt in the IDF it really showed how Israelis have learned to accept the gay and lesbian community.





"Gay parade in Tel-Aviv"





Arabs vs Arabs: Conflict between Israeli Christians and Muslims



"One of the few Christian vendors left in East Jerusalem"



 The Christian population of Israel is one of the most dignified and powerful in the country, yet rarely does this group make headlines. The conflict between the Palestinians and the Jews often out weighs any news about what is happening between the Arab Christians and the Muslims. We must remember that Christians have had to struggle in this ongoing war also.  Conflicts between Arab Christians and Muslims have been getting worse. Many Arab Christians have moved out of the Christian Quarter of Jerusalem because of constant problems with the Muslims. Donna Rosenthal the author of the book The Israelis interviewed a Christian woman who grew up in the Christian Quarter of East Jerusalem  who claims that “everyone [she] grew up with has moved out.”  She goes on to say that “this is the Christian Quarter in name only”. (Rosenthal, 321)  There are disturbing messages written on the walls in Arabic aimed to scare and threaten Christians. For example, one message read “After Saturday comes Sunday” the hidden meaning behind this message is disturbing; it means, “After we are finished with the Jews, it’s the Christians turn.”  (Rosenthal, 320)  It is not only fear that keeps Christians from moving back into their quarter. Buying any real-estate in East Jerusalem is near impossible, “even the most moderate Muslims are afraid to sell to Christians… they are called collaborators. Some are shot.” (Rosenthal, 321) Because of this Arab Christians have found themselves to be “closer to the Jews” and more “absorbed into Israeli Jewish society” then Muslim society. In the Arab population of Israel 80% are Muslim and only 10% identify as Christian.  Together the Christian Arabs and Muslims comprises nearly one fifth of Israel’s population. Religion is the most significant factor in the division between these two groups of Arabs. Because of this religious division “the relations between Arab Muslims and Christians…have deteriorated in the past few decades.”  Some claim that “difficulties arise because Muslims do not distinguish between religion and politics.”  Though religion is the biggest factor that separates these two groups of Arabs it is not the only factors that lead to the deterioration of the relations. Other reasons include “a transformation from a strong Communist element, where the Christians could integrate, to a strong Islamic element, where the Christians could not integrate” and “social change towards a more violent Israeli society”. The growths in population of the Arab villages also lead to less intimacy between the two groups. Many of the Arab Christians feel like they are “caught in the middle” because “Muslims don’t trust [them] because they are Christian. And a lot of Jews don’t trust [them] because [they] are Arab.” (Rosenthal, 321)  Muslims also teach their children that “Christians are not real Arabs.”(Rosenthal, 326) Because of the large number of Christians leaving East Jerusalem in order to avoid conflict and a “low birthrate” among the Arab Christians the population has dropped significantly in comparison to the Muslim population were “women have twice as many children.” (Rosenthal, 326)   Many Christians feel like the Arab Muslims are trying “to impose the Islamic way of life on all citizens, at times using violent methods, thus becoming a threat.”  And many are taking strides in order to help “them to be treated in a just and equal manner” by Muslims in Israel and other Middle Eastern countries.




"A Arab Christian woman participating in a candle ritual"
(notice she is wearing a head covering
much like Muslim women do)

 





The sources that I found provided me with a lot of information on the Arab Christians and their constant struggle to find an “identity” in Israel. The Ynet article was a great source because it gave direct quotes from religious Christians and how they felt “the negative aspects of the social and political situations of Israel” due to their religious views.  I found it very interesting that the author of this article claimed that Christians have “called these countries ‘home’ long before Islam”. You can clearly see that the article was written to make Christians seem like victims. My other source was from a study done by Ilan Shdema on “Changes in Relationship between Arab-Muslims and Arab Christians in the State of Israel.”  This source provided me with specific information that was found through intensive research of “official data [combined] with information collected in the field.”  By looking at this source I learned no only how they conducted the study but direct information on why the relationship between Arab Christians and Muslims has deteriorated. This information was collected by doing “interviews with various Muslims and Christians” and by “collecting data from sources in the field”. Which made this source extremely informative and reliable.


"East Jerusalem"



The Haredim in the IDF



"Soldiers of  Nahal Haredi in action."



In the Israeli Defense Force there is a unit designed to accommodate Ultra-Orthodox Jews, this unit did not exist ten years ago. In fact, it would have been called and “oxymoron” to have any relationship at all between any of the Ultra-Orthodox groups and the IDF.  The Haredim: (a word meaning to adhere strictly to traditional form of Jewish law) often stresses that all connections with the IDF should be limited or avoided all together. These extremely religious Jews follow the “Torah” much more strictly then Modern Orthodox or secular Jews. Because of these strict religious views and pressure on the government from haredi leaders who have the “political power [to] make or break government coalitions” (Rosenthal, 186) haredi scholars were freed from their obligation to serve in the Israeli army. (Rosenthal, 186) However, the number of draft-exempt religious scholars began to grow and Israeli leaders “did not foresee the astounding explosion” in the number of men that would be granted deferments. In 2008 there were over fifty thousand military exemptions granted to yeshiva student that were of draft-age. (Rosenthal, 168)  Nevertheless, a group of haredi educators realized that not every yeshiva student was destined to become a rabbi or educator. They decided to approach Yehudah Duvedani (an retired IDF officer) “with the idea to create the Nahal Haredi.”  Duvdevani embraced this idea and agreed that “the haredim would serve in a combat unit”.  Compromises between the IDF and the haredi leaders began: a base with out female soldiers, special haredi supervision, orthodox officers, and daily lectures from haredi organizers were all requested. The army agreed to pay for most of the requests but not for all. They required the haredi organizers to pay for the daily shiurim, recruitment, and personal needs of the haredi solider. Funding was not the only set back…” some of the haredi soldiers were no longer welcomed home by their families who couldn’t accept that their sons were serving in the IDF.”   Many felt like these boys betrayed all that they were taught. Arguments that the haredim “lifestyle is different and is incommensurate with the IDF atmosphere, slang, and conduct” only reinforced the stresses of the families. Many of the families feel that these young men are “not fit for military service.”  Nevertheless, the Nahal Haredi has now been a three year IDF program and has a combat ready battalion of 600 soldiers, 275 trainees and 125 participants in the third year educational vocational program. And future plans to increase the recruitment numbers are underway.

"The haredi soldiers participating in a religious ceremony"

            When reading my two online I found it interesting how one was very positive and supportive of the Nahal Haredi and the other was very critical and diminishing. The mission statement of the webpage supporting Nahal Haredi was to “provide for the unique spiritual needs of the Haredi youth, while also enabling them to participate in the defense of Israel.” It also listed that it hopes to “bridge the gap between the secular and religious populations in Israel.” However, on the other web page it was clear to see that it was reinforcing negative emotions about the IDF and any participation of the Haredi’s in the military. It even put blame on the IDF by saying that “it has been clear to us, the haredim, that we are not really wanted in the army.”  The two articles were interesting to compare because one stressed that the IDF was supportive and enthusiastic about the Nahal Haredi and the other page gave the reader a negative perspective on the IDF and their efforts to integrate the haredim into the army. When placing them together it is clear that the website in support of Nahal Haredi provided more factual and reliable information then the web page against it. The source that was unsupportive of haredim participation in the military was based more on opinion then legitimate facts.



"A solider studying  the "Torah""

 

Ethiopian Jews

 On May 23, 1991 an aircraft supplied by the IAF was sent to rescue Ethiopian Jews who in a few hours were to be surrounded and massacred by rebel groups. (Rosenthal, 158)  No one was allowed to bring any belongings because “every bundle meant another Jew couldn’t fit onto the plane. (Rosenthal, 158)”  Planes were so crowded with people that some had to have seats removed and others had to carry 1000 passengers even though the capacity of the plane was only 500.  During this rescue Israel managed to “smuggle 14,324 Ethiopian Jews” into Israel within thirty six hours. Many Israelis welcomed the refugees with opened arms by showering them with gifts, food, and tutoring them. For many this rescue was one of Israel’s “finest” moments. The Ethiopian Jews were overwhelmed with all that industrial Israel had to offer. Many had never seen everyday luxuries such as electricity and running water.  

There are now about 100,000 Ethiopian Jews in Israel. The majority of the Ethiopian families are among the poorest economic groups in Israel. 72% live below the poverty line and 70% are illiterate in both their native language and in Hebrew. Both of these factors cause a high rate of unemployment of Ethiopian men and women in Israel. Another, notable fact is that more then half of these 100,000 immigrants have been living in Israel for less then ten years. The majority of Ethiopian Jews living in Israel are under the age of 18! In fact 60% if the population falls into this age range.

Another factor that contributes to the continuing poverty faced by the Ethiopian Jews is the high rate of high school dropouts. Drop out rates for Ethiopian students double that of Israeli Jews and the general population in Israel!  These high drop out rates cause most of the Ethiopian families to remain in the same economic position. Because, “more then 75 percent of the Ethiopian Israelis came from rural, agrarian environments and have few skills marketable in a modern economy…resulting in severe inequalities between Ethiopian citizens and other citizens of Israel.”  By not finishing school and learning the skills needed to become successful in modern Israel-many high school drop outs continue the cycle of poverty for themselves and their families.

 This high rate of high school drop outs in the Ethiopian community does not mean that they are less intelligent or able to be educated then other Israeli children. In fact, “Ethiopian students often exhibit better memory skills, concentration, and patience then other students (Rosenthal, 170).”  Some argue that the reason for the high drop out rate is because many of the children do not receive individualized tutoring and opportunities to attend afterschool programs that allow them to excel in computers, Hebrew, and English. All of these factors together cause Ethiopian Jew to be stuck in a persistent cycle of poverty, lack of education, and diminished opportunity. Nevertheless, more and more Ethiopian Jews are breaking free of this cycle and leading the way to ending this underprivileged life style. For instance, “in 1993, there were only 143 Ethiopian college students… By 2008, more then 3000 Ethiopian Israelis were [enrolled]! (Rosenthal, 172)  These young Ethiopians are good examples for younger generations to see that anything can be accomplished. Many haven’t had good examples because, “most of their mothers and fathers have never been in a classroom. But once these kids get a taste of this, they want it. (Rosenthal, 173)” Hopefully, there will be an even greater increase in Ethiopian Jews enrolled in college in the future. And hopefully we will see a decline in drop out rates among high school students. These types of changes will allow Ethiopian Jews to integrate more into Israeli society and feel less like outsiders.            

            The information that I found through out Rosenthal’s book The Israelis was often identical to the information and statistics found on the websites. This led me to asses that most of the information that I found on Ethiopian Jews was reliable and consistent. However, I felt like Rosenthal had a more understanding and compassionate view of the situation regarding the Ethiopian Jews in Israel. Her writing had much more personal relevance then the website articles. By including personal stories from Ethiopian Jews it made the reader feel more compassion for their situation then the website articles which were just cold hard facts-making the Ethiopians seem uneducated and lazy.  Rosenthal took a much more humanitarian approach when talking about the hardships faced by the Ethiopian Jews by talking about why they haven’t been able to improve their situation. The websites did not give much background on why there were so many drop outs, or why there was so many people living in poverty. Overall, I felt like the information was very reliable and that I learned a great deal about the Ethiopian Jews that immigrated to Israel-and challenges they are facing.

"Ethiopian boy with his Israeli classmates."

"Ethiopian woman serving her two years in the Israeli army."

"A group of Ethiopian Jewish men getting ready for a religous service."

Loyalty or Discrimination?

Jonathan Lis and Barak Ravid are the authors of an article about the controversial proposal to change the law of citizenship in Israel. The article entitled, “Cabinet Expected to back Proposed Loyalty Oath Law”, reflects on the proposal of Justice Minister Benjamin Netanyahu, who is suggesting a change in the the requirements for a non-Jew to become a citizen of Israel. If the change to the Law of Citizenship is passed it will require any non-Jew wishing to become a citizen to vow loyalty to Israel as a “Jewish and democratic state.” The proposal has a lot of support and is expected to pass in the cabinet. However, the bill is considered discriminatory by the Labor Party which “supports the policy of social pluralism and equality.”  Many labor ministers are announcing that they will oppose the bill because  it will affect the “fate of all” of the Jewish citizens of Israel because now they will “be living in a new, officially approved ethnocratic, theocratic, nationalistic and racist country”. Israel’s Declaration of Independence includes, “the principle of equality, which prohibits discrimination and calls for full integration of the state’s Arab citizens.”  However, the original Law of Return which was passed in 1950 only gave Jews, those of Jewish ancestry and their spouses the right to migrate, settle and gain citizenship in Israel. This law combined religion, history, nationalism and democracy. The Law of return did not require for the immigrant to pledge loyalty and allowed any Jew regardless of affiliation, but restricted immigration to Jews only. This law was also challenged by Palestinian refugees who also claim a right of return to Israel. It often was challenged and labeled as offensive and ethnically discriminatory. In 1970 The Law of Return was amended and allowed even non Jews to immigrate to Israel also. This included converted Jews, children born to Jewish fathers, spouses of Jewish citizens and those who were born Jewish but converted to another religon. This allowed more immigrants to come but was still considered very discriminatory.   Because of this the Labor Party wants to make sure that Israel's future cannot be label as discriminatory towards anyone else. They believe that this new proposed change will only add to the discrimination that many non-Jewish immigrants already feel or have previously felt. The leaders of the opposition are Issac Herzog, Avishay Braverman and Benjamin Ben-Eliezer (who will not be attending the meeting, where the decision whether or not to pass the law will be made.) Some of the Likud ministers such as Dan Meridor and Benny Begin are also expected to vote in opposition to the change, but many of their final votes still “remain unclear.”  Others such as Defense Minister Ehud Barak support the amendment but have concerns and reservations. Ehud Barak has not yet revealed if he will vote for or against the change. Those close to Barak say that he does not oppose the amendment and does not consider it problematic. However, Barak issued a statement saying that, “this is a matter of conscience and as such I will allow the Labor ministers to vote in line with their conscience.” Barak’s main issue with the law is that he thinks it should reference Israel’s Declaration of Independence. Braverman and Dan Meridor have both lashed out against Barak’s unknown position on the law. Braverman accused Barak of “abandoning the values of Labor” and called the proposal “a stain on the government of Israel.”  Meridor is also siding with Braverman by arguing that “such an amendment to law could severely damage relations with the Arab population in Israel.” Meridor is expected to try to persuade the Likud ministers to delay the vote. Another opponent to the amendment is Knesset Speaker Reuven Rivlin, who argues that there is no need for this law, because Israel is already respected as a Jewish and democratic state. And that by adding any additions to any of the Laws “can only be harmful.”  Arguments that ever since Beitenu came into government there have been more “loyalty laws” passed, which might be considered “to be discriminatory against Israel’s Arab citizens.”  Rivlin also points out that, “This law…could arm our enemies and opponents in the world in an effort to emphasize the trend for separatism or even racism within Israel.”

          Lis and Ravid did a good job finding direct quotes from the ministers that were in opposition to the proposed change to the Citizenship Law. They had a lot of quotes that showed the negative aspects of passing this law. However, if they had provided more sources for those in support of the Law they might have done a better job at informing the reader of both sides of the story. Because of their focus on those that are expected to vote against the law, it can be implied that they also do not agree with the change to the Law. Even though Lis and Ravid did not give their specific opinion on the issue, the fact that they did not get quotes from those in support of the Law shows that they were trying to make the reader feel in opposition to it also. Nevertheless, they provided many direct quotes from many different sources. They also provided links that gave me more information on the Law and the reasons why the Labor Party does not support it.  This made me feel as if they had done a lot of research when writing this article. The article also did a good job in staying on topic and providing the reader with greater understanding about how the change would make Israel seem more discriminatory and racist then if we just left the law as is.

Jewish Activists and the Gaza Blockade.

 In the article called “Jewish Gaza-Bound Activists: IDF used excessive force in naval raid”, the journalist Yanir Yagna  reports that the Israel Defense Force is responsible for using excessive force to take over the ship.  The boat was carrying nine Jewish activists, and had set sail from Famagusta harbor located in Cyprus. The activists were hoping to breach the blockade that Israel had set up outside of Gaza, on September twenty sixth two thousand ten. The Israel Defense Force issued a statement that they had “peacefully boarded” the Jewish aid boat and that “it is currently being led to the Ashdod seaport along with its passengers.”  However, the nine passengers did not agree with the Israel Defense Force’s report of how the ship was seized. Yonatan Shapira one of the passengers of the ship and a former Israel Air Force pilot stated that “no words to describe what we went through during the take over.”   Yonatan also claimed that the activists were met with extreme violence from the Israel Defense Forces, even though the activists were displaying no violence themselves.  He claims that he was beat and hit with a taser gun by one of the soldiers. Yonatan’s description varies a lot from what the Israel Defense Forces spokesman is saying happened.  Nevertheless he and the other eight activists stand proud of their efforts to breach the blockade. He issued a statement saying that Israel’s siege on Gaza is an immoral, un-Jewish, crime that must me spoken out about.

            Yonatan’s claims against the Israel Defense Forces are being conformed by other sources as well. Eli Usharov, a reporter for Israel’s channel 10 also conformed that the take over was very brutal, even though the violence was unnecessary.  However, Usharov also said that “the activists managed to have a serious heart-to-heart with the troops once they were all placed on board the military vessel, and that “overall the atmosphere was good””.  Another source named Reuben Moscowitz, who was also one of the activists aboard the boat, was shocked that the soldier’s could be so violent to their fellow Jews. Moscowitz is a Holocaust survivor, and compares the blockade of Gaza to his experience in the concentration camps. Moscowitz states that he “cannot live with the fact that the State of Israel is imprisoning an entire people behind fences.” 

            The reliability of this article seems to come from very direct sources. The journalist seemed to have a lot of information and personal recollections of events that took place. He took the time to get direct quotes from the activists that were involved, and provided their names as well as other information about them. He also gave a quote that showed the Israel Defense Forces side of the story.  Overall the reliability of the article seemed strong.  He also did a good job at providing more then one source of information. When he was describing how the activists were unfairly treated, the fact he had three sources saying that the soldiers acted in a violent manner gave the activists more validity then the Israel Defense Forces. Though the author does not say that he is taking a particular side of the issue, and writes very objectively, you can infer from his sources that he is defending the activist more then he is the Israel Defense Forces. He uses the quotes and the backgrounds of the activists to draw the reader into the story and cause the reader to relate more with Yonatan, Eli, and Reuben then with the nameless and faceless Israel Defense Force.