A reverse approach to blogging

If that’s the situation, a writer without a high degree of expertise in a certain field, or special gift in an unusual subject in which visitors might be interested, could probably be more productive by joining a community, a niche-subject social network, a discussion group around a certain topic, etc. than simply by writing a blog that depends on visitors somehow making their way there. That is my conclusion. Individual, disconnected blogs are becoming redundant.

The number of different networks I join seems to grow from week to week. I use social bookmarking, join book sites, music sites and niche-subject social networks. That means that I am writing and commenting in any number of places. My static blog becomes just a small sampling of what I am actually writing, and it is also probably one of the least visited places too. If that is the situation, it makes more sense to abandon the attempt to focus on the blog, and give more time to seeking and engaging in lively discussions on the subjects that interest me.

On the other hand, there should be a central place where all of these diverse blogging and commenting efforts are gathered and referenced, through RSS or even manual methods. A home-site where everything links back. It would also make sense to use a standard editor, such as MS OneNote or some equivalent, for blogging entries, so that one has a record of what one has written in diverse places.

It is possible to use a network like Facebook, Friendfeed, MyBlogLog or a Google Reader public page to gather all the strands, but all of these methods are either limited or have certain flaws. Facebook isn’t open, Friendfeed concentrates on feeds, and the number of insignificant items, such as bookmarks,tends to bury the more significant entries. MyBlogLog concentrates on sources rather than feeds and, like Friendfeed, offers only a partial listing of possible sources. A Google Reader public page would be an improvisation, outside of its intended use. So it may be necessary to handcraft a home page with RSS feeds, manual entries, etc.

The paradigm suggested is actually a virtual equivalent of what happens in the real world. If you are interested in a certain topic, you don’t write about it then leave the manuscript on display in your living room and wait for the world to come look at it. You leave the house and seek out others who wish to discuss it. Later, back home, you can assemble a record of the conversations in which you have been engaged.

Naturally, this approach is unsuitable for bloggers who wish to earn some money from their blogging activities, since whenever writing is done elsewhere, someone else is deriving an income from these efforts.

Petra and Aqaba

(Journal entry from October 31.)

We arrived today in Bedouin Garden Village south of Aqaba, and I am looking out from the balcony to the beach, across the road that leads from Aqaba to the Saudi border. The sea is blue and flecked by white tips of foam and the mountains on the other side are visible through the haze. It’s fairly quiet here and the beach opposite is almost empty. A Jordanian flag flaps crazily in the wind that comes from the north. We left this morning from Petra taking a taxi – about an hour and twenty minutes. The road from Petra to the Amman highway passes through the villages of Taibeh and Rajef (sp.?) and has fine views over the Arava. The Amman-Aqaba highway is a wide road in good condition – the driver said that the whole journey between Aqaba and Amman takes about 3.5 hours.

The driver was a friendly guy that we met on the journey from Wadi Ram to Petra. He claims that his father used to live in the caves of Petra, but a Bedouin we met while in Petra said that his family name made this unlikely.

In Petra we had a great time, scrambling through the wadis and among the monuments, walking from early morning till sundown. Despite the crowds of people we found many moments of tranquility. As soon as you get off the main tourist beats, you are completely alone, and if you get going early in the morning you also can avoid the crowds. On the first day, we got up at 6.00, headed through the Siq and then, from the Outer Siq took the steps leading up to Jebel Attuf, the “high place of sacrifice”. From there, there is a magnificent view over the whole area of Petra. But this proved to be the first of many other such magnificent views, since all of the hills surrounding the valley face down into Petra. From Jebel Attuf we took the way down through Wadi Farasa, seeing the Garden Tomb, the Tomb of the Roman Soldier and other sites. Then we walked through to the other side of the valley that passes the “Pharaoh’s Obelisk”, and reaching the crusader castle of El Habis, which we climbed almost to the top, though this took a little bit of courage in some places. Descending again, we went around the back of the castle, following the way that begins a little above Wadi Siyagh and then joins the wadi that leads to the museum area. There are several pretty tombs along the way, with the beautiful, almost psychedelic colours that characterize the stone in the area – reds, ochre, yellow, grey, blue, white and black all represented in swirls and daubs, as if they were painted by a hippy artist. We visited the tiny museum, itself in a cave, but spent very little time in the area. Instead we followed our steps back through the wadi, but this time keeping to the wadi floor. After rejoining Wadi Siyagh we ate lunch and read about the possibility to see painted houses, a little further on. This proved illusory as we didn’t find them. Instead we walked along the right side of the wadi, following a path that grew progressively steeper, along and up the side of the canyon. Eventually, after realizing that we had missed the painted houses and, feeling unsettled by the dizzying height that we had attained, I told Dorit it was enough for me, though I am sure she would have had no difficulty with continuing. Later (the next day) we realized that it would have been possible, perhaps, to continue on that path and reach al Deir (the monastery), although Bedouins at the restaurant said that it was only possible to do this with a local guide.

Returning we looked again for the painted houses, but failed to find them. We followed the floor of Wadi Assaigh back to the main valley of Petra and then ascended back through the Siq, enjoying the late afternoon colours along the way. Going back to the room, we showered, rested and ate at the Red Cave restaurant, before joining the Petra By Night program, which leaves three times a week from the Visitor Centre. Several hundred visitors joined it too. The instructions were that we should descend along the Siq in silence, following a single file. Dorit was amused that the instructions sounded very similar to the ones given in [Plum Village->http://www.plumvillage.org/] (a Buddhist community) for the silent walks there. In fact many people – especially the Italians – had some difficulty with the rules, but when we put a little distance between ourselves and the noisier ones, we enjoyed it. Along the way, and then inside the courtyard fronting the ‘Treasury’ some 1,500 candles are lit, placed in plastic bags and spaced at something like 2 or 3 meter intervals. In the courtyard before the Treasury, the visitors sit in a circle and some music is played. First there was the one-stringed Bedouin instrument, the {rababa}, accompanied by singing, then a flute. The music wasn’t particularly inspiring – it sounded a little ridiculous at first. The flute was better. Then there were some words by the guide, which were also mildly inane. Dorit said they could improve the program and make it look more professional, such as by having a proper musical performance. But in general, tourism has not been developed very professionally as yet.

On the second day in Petra we tried to see things that we hadn’t yet caught on the first day. The main site was the Monastery (el Deir), with its 800-step climb. But before that we went to see the important tombs on the right (The “Royal Tombs”), as one leaves the Outer Siq.

The way up to the Monastery (like most of the names in Petra, this is just a moniker) was not too strenuous after the previous walks we had made, and the view of the edifice rewarded us, as did the views from the summit, out across the Wadi Arabah. We chose a place behind the main tourist area to stop to eat our sandwich and vegetable lunch. Dorit spent some time breaking coloured stones so that she would have some more manageable ones to bring home as souvenirs. (These are the same stones that children try to sell to tourists: “Just one Dinar, mister – have a look!”)

After walking down, following the same path as that of our ascent, we took a side trip into the Wadi Turkmeniya, in order to look for the tomb of the same name. But in this we failed. Probably we did not continue along the road for far enough. Instead we scrambled around another tomb, then walked back into the main valley of Petra. We looked at the enormous temple complex (more than 7,000 square metres). The complex has been only recently unearthed and partially restored. To save time and additional muscle fatigue we took a horse and trap back. In the evening we went into the ugly upper town for a cash machine, then went down to eat a light dinner in the ornate oriental style bar of the Movenpick. Their salads and pizza were good, and not too expensive. Then we headed back to our hotel – the Petra Moon, whose main advantage is the closeness to the visitor’s centre. But at 30 Dinars (about 30 Euro) for a double room, it was pleasant and clean.

{{{Slideshow}}}

(Clicking on a photo leads to the album in Picasa Web, where photos usually have a maximum lateral dimension of 1600 pixels.)

Wadi Rum

It was our 25th anniversary and we wanted to celebrate by doing something special. So, after considering flights to various destinations we decided on Jordan, since neither of us had spent much time there. We took the bus to Eilat, crossed to Aqaba, and visited Wadi Ram and Petra, with a final day, for relaxation, on a beach south of Aqaba. This posting talks about Wadi Rum.

Wadi Rum was great, if expensive. We had a recommendation to take a tour with [Mohammad Hussein al-Zalebeh->http://www.wadirumadventures.com/mohammed.htm] but it seems like anyone who contacts him ends up negotiating with his relation, Mohammad Sabah, a wily Bedouin whose prices are way above those advertized on the younger Mohammad’s [web site->http://www.wadirumadventures.com]. At least that was our experience.

After outlining our desired trip with Mohammad Sabah, at his home office in Rum Village, we left for a two-hour camel ride up the Wadi to Sunset Camp (though there seem to be a few nearby camps that share this name). I must admit that when I thought about a camel ride, I had just a vague conception of what that meant. On mounting the beast, I understood that it is not so trivial to ride a camel. At first I was scared by the height and the lack of convenient handles. However, I quickly found that the mount is fairly stable. Comfort is another thing. Most people who are not used to riding camels find that the inner muscles of their legs hurt after a few minutes. I was comparatively OK, and did not suffer much muscle fatigue afterwards. Dorit experienced pain in the back that took a couple of days to go away.

Sunset Camp is blessed with a beautiful location. Accommodation is in large shared Bedouin tents. Sleep was not a problem, though we missed sheets. I substituted a {dhoti } I had with me, and Dorit used her shawl. Meals are taken in a circular hut with a blazing fire in the middle, since the evenings are cool. The dinners were excellent (even for us vegetarians) and, after the meals, on the two nights that we were there, there was music – the Bedouin one-stringed fiddle (rababa), accompanied by singing.

The worst thing about Sunset Camp is the toilet and shower block, which is primitive and filthy. Most of the guests tried to avoid it. With minimal expense, and better upkeep, that could be improved – for instance, solar panels could provide hot water, as they do all over the Middle East.

In the daytime, according to the kind of tour we had asked for, we took off in an aging Toyota Landcruiser, which took us to a variety of scenic locations, where we got out for long walks. The driver, a young Bedouin with little English, let us off, pointed to a distant location where he would meet us, and then we were free. The walks were delightful, and gave a true impression of the desert. Fortunately at this time of year, temperatures are quite comfortable and the walking was easy, except for the extra effort required when crossing soft sand.

Many of the guides speak better English than Anaad, our driver/guide. Possibly we received him as our guide since Dorit quickly acquired a reputation in the camp as the woman who speaks Arabic, much to her amusement. At least she was able to make simple conversation with Anaad, and I was able to follow it for the most part.

Wadi Rum is probably one of the most beautiful deserts in the world, for the varied hues of its sands and the fantastic shapes of its rocky eminences. The time we spent there was magical.

The local Bedouin tribes who live there today make a living mainly through tourism. They seem to take reasonably good care of the desert, and it deserves to be they, rather than outsiders, who derive the benefit from their scenic location. Unfortunately, by charging high prices, and offering fairly primitive accommodations in return, they are opening the door to competition from outsiders. The taxi driver who took us from Wadi Rum to Petra said he could offer us a better deal on Wadi Rum visits than the one we received from the local Bedouins. His brother owns a camp in Disi – just outside the protected area.

Click on a photo to see the album in Picasa Web (Photos can be downloaded at up to 1600 pixel width or height).

Journal 2007-11-01

We arrived today in Bedouin Garden Village south of Aqaba, and I am looking out from the balcony to the beach, accross the road that leads from Aqaba to the Saudi border. The sea is blue and flecked by white tips of foam and the mountains on the other side are visible through the haze. It’s fairly quiet here and the beach opposite is almost empty. A Jordanian flag flaps crazily in the sind that comes from the north. We left this morning from Petra taking a taxi – about an hour and twenty minutes. The road from Petra to the Amman highway passes through the villages of Taibeh and Rajef (sp.?) and has fine views over the Arava. The Amman-Aqaba highway is a wide road in good condition – the driver said that the whole journey between Aqaba and Amman takes about 3.5 hours.

The driver was a friendly guy that we met on the journey from Wadi Ram to Petra. He claims that his father used to live in the caves of Petra, but a Bedouin we met while in Petra said that his family name made this unlikely.

In Petra we had a great time, scrambling through the wadis and among the monuments, walking from early morning till sundown. Despite the crowds of people we found many moments of tranquility. As soon as you get off the main tourist beats, you are completely alone, and if you get going early in the morning you also can avoid the crowds. On the first day we got up at 6.00, headed through the Siq and then, from the outer siq took the steps leading up to Jebel Atuf, the high place of sacrifice. From there there is a magnificent view over the whole area of Petra. But this proved to be the first of many other such magnificent views, since all of the hills surrounding the valley provide such views. From Jebel Atuf we took the way down through wadi Farasa, seeing the Garden Tomb, the Tomb of the Roman Soldier and other sites. Then we walked through to the other side of the valley that passes the obelisk, and reaching the crusader castle, which we climbed almost to the top, though this took a little bit of courage in some places. We went around the back of the castle, following the way that begins a little above Wadi Assaigh and then joins the wadi that leads to the museum area. There are several pretty tombs along the way, with the beautiful, almost psychadelic colours that characterize the stone in the area – reds, ochre, yellow, grey, blue, white and black all represented in swirls and daubs, as if they were painted by a hippy artist. We visited the tiny museum, itself in a cave, but spent very little time in the area. Instead we followed our steps back through the wadi, but this time keeping to the wadi floor. After rejoining wadi assaigh we ate luch and read about the possibility to see painted houses, a little further on. This proved illusory as we didnt find them. Instead we walked along the right side of the wadi, following a path that grew progressively steeper, along and up the side of the wadi. Eventually, after realizing that we had missed the painted houses and feeling unsettled by the dizzying height that we had attained, I told Dorit it was enough for me, though I am sure she would have had no difficulty with continuing. Later (the next day) we realized that it would have been possible, perhaps, to continue on that path and reach al Deir (the monastery), although Bedouins at the restaurant said that it was only possible to do this with a local guide.

Returning we looked again for the painted house, but failed to find it. We followed the floor of Wadi Assaigh back to the main valley of Petra and then ascended back through the Siq, enjoying the late afternoon colours along the way. Going back to the room we showered, rested and ate at the Red Cave restaurant, before joining the Petra By Night program, which leaves three times a week from the Visitor Centre. Several hundred visitors joined it too. The instructions were that we should descend along the Siq in silence, following a single file. Dorit was amused that the instructions sounded very similar to the ones given in Plum Village for the silent walks there. In fact many people – especially the Italians – had some difficulty with the rules, but when we put a little distance between ourselves and the noisier ones, we enjoyed it. Along the way, and then inside the courtyard fronting the ‘Treasury’ some 1,500 candles are lit, placed in plastic bags and spaced at something like 2 or 3 meter intervals. In the courtyard before the Treasury, the visitors sit in a circle and some music is played. First there was the one-stringed Bedouin instrument, the Rabab (?) accompanied by singing, then a flute. The music wasn’t particularly inspiring – it sounded a little ridiculous at first. The flute was a bit better. Then there were some words by the guide, which were also mildly inane. Dorit said they could improve the program and make it look more professional, such as by having a proper musical performance. But in general, tourism has not been developed very professionally as yet.

On the second day in Petra we tried to see things that we hadn’t yet caught on the first day. The main site was the monastery, with its 800 step climb. But before that we went to see the important tombs on the right as one leaves the outer siq.

The way up to the monastery was not too stenuous after the previous walks we had made, and the view of the edifice rewarded us, as did the views from the summit out across the Wadi Arabah. We chose a place behind the main tourist area to stop to eat our sandwich and vegetable lunch. Dorit spent some time breaking coloured stones so that she would have some more manageable ones to bring home as souvenirs. After walking down, following the same path as that of our ascent, we took a side trip into the Wadi Turkmeniya, in order to look for the tomb of teh same name. But in this we failed. Probably we did not continue along the road for far enough. Instead we scrambled around another tomb, then walked back into the main valley of Petra. We looked at the enormous temple complex (more than 7,000 square metres). The complex has been only recently unearthed and partially restored. To save time and additional muscle fatigue we took a horse and trap back. In the evening we went into the ugly upper town for a cash machine, then went down to eat a light dinner in the ornate oriental style bar of the Movenpick. Their salads and pizza were good, and not too expensive.

Wadi Ram

Wadi Ram is an awesomely spectacular area of desert sands and rock. The rocks seem to placed among the sands like those that sit in a japanese garden, though of course on a much larger scale. The sands are of many colours, from shades of red, to ochre, purple and black. These wash up against the rocks in enormous dunes. The rocks themselves are sometimes gently rounded, and sometimes jagged. Often they have been molded into weird shapes, such as bolders that sit on legs, or natural bridges. The desert is not completely barren but contains bushes and plants, some even with small flowers. The only animals we saw were lizards, crows, small birds and beetles, although in the sands there were also the footprints of foxes and rodents, who perhaps come out in the night. For most of the time, the temperatures were not too hot, as a cool wind blew across the wadis. The wadis are not deep, and often there is only a general indication of the axis of the wadi, since they are often interspersed with rocks. Sometimes one feels closely surrounded by rocks on all sides, and other times the landscape opens up. Usually our guide would drive somewhere in a jeep then send us off on a long walk across from one lonely looking rock to another, on the other side. The walking is sometimes difficult because the feet sink in the sand. In other places the sand is firm and the waking is easier.

We arrived on the Friday at Ram village and, after negotiating our stay with Mohammad Sabah, who seems to rule the roost, began on a two hour camel trip across to one of the sunset camps, which he set up. The camel ride was at first frightening but after a while you get used to it. The first surprise is that it is not all that easy to balance. This is scary until you realize that the camel is actually quite steady in its walk, and doesn’t do anything to upset your balance, although it seems tentative. Also the height of the mount is a little upsetting at first, but, as mentioned, you get used to it. My thoughts were that at least, in most places, the sand is soft, if I were to fall. The camel ride was spectacular because it was just before and after sunset, so the colours were particularly impressive. The time of the sun’s rise and setting are the best for seeing the desert. The bedouin camp was fairly authentic, except, of course, for the toilet and shower facilities, which were so primitive and dirty that most people tried to avoid using them. The meals were pretty good. After the meal there was music. On the first evening this was good because the player knew how to play his one-stringed instrument. On the second day it was less good because the man – our earlier camel driver – clearly did not know how to play. After dinner there isn’t much to do except go to sleep. But usually, after a day in the desert, one is so tired that sleep comes easily.

The sleeping accommodations are very large bedouin tents. One grabs a mattress and some bedding. There are no sheets, and unfortunatey no one had mentioned that it is advisable to bring these. I used my dhoti. Dorit used her shawl.

The days were spent mostly in walking – just Dorit and I. We talked to our guide and driver, Anad, while he was taking us in the jeep. His English was very poor, so most of the communication was in broken Arabic. Dorit’s is a lot better than mine, so she attained some reputation there as an Arabic speaker. We understood the main things, and learned a little about the life of our 19 year old guide, who had grown up there at Wadi Ram. We even met his grandmother when, on the end of the second day of our visit, he stopped in to see his grandmother at her tent. She was repairing a cushion with needle and thread as she spoke to us, sitting crosslegged in the open area of her camp where guests are received. We sat and drank tea with her and another women.

Earlier in the day, we happened also to meet with a Jordanian family from Amman. We spoke to a young university student called Alla, and met other members of the family too, including the father, who works at the American Embassy. Again, almost all of the conversation was conducted in Arabic. We took pictures of the family in order to send to them, as their camera had broken.

There is always a question here of whether to present oneself as from Israel or not. Dorit usually has said that she is from Israel, whereas I have said that I am from England. The bedouin don’t seem to be much upset with the fact that we are from Israel, although there is the feeling still that we are from an enemy country. Mostly they don’t mention the politics.

One voice, another voice, my voice?

If peace ever comes to the Middle East it will be because certain people, who should have known better, have put aside their accumulated skepticism, suspended their disbelief for a time, and taken the plunge. And after peace is here, most serious, committed activists will say, “What this is peace? Nah! This is nothing like peace”, and proceed to enumerate all the missing components of “real” peace and what further sacrifices still have to be made to get there. But a relative peace will have arrived in the Middle East – it’s just that most of us refuse to admit it at the time.

Well that’s one possibility, another can be found in Tony Klug’s interesting article “How Peace Broke Out in the Middle East”

One thing for sure is that peace will need to be made by Israelis and Palestinians themselves, and the big question is how much well-meaning people and organizations from around the world can help them to reach it. This week American film director David Lynch was in Jerusalem promoting Transcendental Meditation as the answer, with an embarrassed Pres. Shimon Peres listening on.

Mr. Lynch, if there’s one thing I don’t want in my morning meditation, it’s worries about Middle East peace.

And then there was the One Voice or Million Voices for Peace campaign, with its canceled concerts. The latter was interesting and instructive – something that all future well-meaning organizations will need to study if they really want to succeed here. Unfortunately, there seem to be different versions. An article in Haaretz. Peace concert in Jericho called off over security concerns quoted one of the organizers: “”Extremist ideologists have threatened our participants in Jericho, and we felt it is our responsibility not to play with their lives, he said, but did not provide details about the threats.” It seems that later the planned Tel Aviv concert also was canceled when some of the artists dropped out.

That’s one version of the events. The other was expressed in a press release-> by the PACBI (The Palestinian Campaign for the Academic and Cultural Boycott of Israel): “Facts about the Cancellation of the Jericho-Tel Aviv Normalization Event”. The PACBI claims victory for getting the event cancelled: “A solid partnership between diverse civil society organizations in the Occupied Palestinian Territory has succeeded in thwarting the event’s organizers’ attempt to mislead public opinion and to use deceptive slogans to market a political program that concedes some fundamental Palestinian rights.”

If, as I once found, the press release disappears from the PACBI web site, it can also be found here on the ISM website.

There is even a Palestinian organization, Another Voice, which was specifically set up to counter the efforts of One Voice. They planned an alternative concert for today in Ramallah (no idea whether it’s still on). They also issued a press release following the Jericho concert cancellation, “ONEVOICE CONCERT CANCELLED DUE TO GRASSROOTS MOBILIZATION” which can be found on the website of the International Solidarity Movement.

The Palestinian opponents of One Voice have explained, from their side, what is wrong with the movement. One of the objections was that those attending the concert would be expected to sign the (fairly innocuous) One Voice petition, which states:

“To our leaders, our fellow citizens, our neighbors, and the world:

We demand in one voice that our elected representatives work to achieve the following demands:

– Recognize the right of both peoples to independence, sovereignty, freedom, justice, dignity, respect, national security, personal safety, and economic viability;

– Implement concrete confidence-building measures that will improve the lives of the Palestinian and Israeli people, including ensuring freedom of movement for ordinary civilians and fostering education against incitement on both sides.

– Immediately commence uninterrupted negotiations until reaching an agreement, no later than October 18, 2008, for a Two-State Solution, fulfilling the consistent will of the overwhelming majority of both populations.”

The Palestinian opponents talk about a hidden agenda by the organizers, which hasn’t been made public: “We are discovering that many Palestinians and Israelis have signed on without access to the 10 pillars or proper understanding of the OneVoice initiative.” (from the Another Voice website).

If there is such a hidden agenda, does it actually matter?

Right-leaning Jews also found plenty to object to regarding One Voice, as can be seen from an article by Arthur Kohn (yet another meddlesome film director) in the Jerusalem Post, “Discordant Reality v. One Voice” . I managed to sympathize with at least the first paragraph of his article:

“Again and again, private organizations appear on the scene promoting agendas designed to advance peace in the Middle East. In many cases, their intentions may be good; unfortunately, however, they generally lack a minimal understanding of the situation, and their programs and proposals are based on mistaken assumptions. As a result, their contribution to an easing of the prevailing tensions between Israel and the Palestinian Arabs is of little or no value.”

As is usually the case, when we read the rest of the article, it becomes clear that the writer’s own “understanding of the situation” turns out to be decidedly quirky and one-sided.

So to sum up, a well-meaning (be-safek) group comes along to try to advance “peace” (yaaani) which conversely ends up upsetting Palestinians and Israeli Jews (though maybe not equally). This probably does not mean that the Middle East should be left alone to stew in its own juices.

9/11

Nine Burmese demonstrators killed in one day. The news sites say that the conflict in Burma pits the country’s two most powerful forces, the monasteries and the Junta against one another. Guns against spiritual force – a kind of symmetry.

Eleven killed in Palestine the same day. Israel may be hoping the events in Burma will keep Palestine out of the news. The same day, eleven rockets were fired from Gaza into Israel. All of them missed, it’s true, but now everyone has a reason to continue.

A friend writes that we should all wear red shirts for Burma on Friday. Is it the red of the blood spilled, or the red of the monks whose blood has been spilled? Either way it’s a suitable colour.

Tourism in Afghanistan

Calling all tourists to Bamiyan (BBC)

What a pity that I missed Bamyan, or the lakes of Bandar Abbas, when visiting Afghanistan around 1975. But I did catch the Blue Mosque in Mazar i-Sharif and other nice things. Back then, the accommodation was halfway decent. If there didn’t happen to be a hotel, you could always stay in a {chai-khana} (a tea house), and as for security, you went wherever you pleased – except to approach the yurts of nomads – I was told that to do so unannounced could mean to be shot on sight.

A response to an article by Maram Masarwi in Ha’Aretz

NSWAS resident Maram Masarwi wrote an op-ed for Haaretz, Needed: An Arab Martin Luther King, Jr., in which she speaks of the influence of the Hamas takeover in Gaza upon Arab society in Israel. She says that this brings into focus the ambivalence Arab citizens feel towards Israel, and describes the continuing painful process of self-definition that has been forced on Arab citizens as they search for a cohesive group identity. The failure of this process, as described by Maram, would be the twin processes of a privatized identity and development of clanish and religious identities.

We can trust Maram to be in touch with the reality of Palestinian Arab society in Israel, and be sure that the processes she is describing are real. As someone who does not belong to her national group, what struck me was the loneliness of this reality. Even the Palestinian – Israeli conflict looks like a simple thing when compared with the kind of double-existence faced everyday by “Palestinian Arab citizens of Israel”. Due to our conditioning, the name itself seems to stick in the throat. But the truth is, no one, from the State of Israel, to the Arab states or the Palestinians under occupation and in diaspora, is making it any easier for them to come to terms with their identity. Even the option of a “privatized identity” does not truly resolve the identity issues that a Palestinian Arab citizen has to face on a day to day basis in Israel.

Maram is writing as if to other Palestinians, but by placing the article in Haaretz she is addressing a Jewish public. This is curious since she is making no demands or appeals upon them. A Jewish reader might say, “well I am very sorry to hear that the Arabs feel so bad, but that has nothing to do with me.” However, as she hints in the article, the solutions to which Arab citizens are likely to resort in order to resolve their dilemma are dangerous for Jewish Israeli society too. If Maram ends her article with the longing for a kind of Arab Martin Luther King to arise, who will unify Arab citizens while not alienating them from Israeli society, Jewish Israeli society should be working to integrate its Arab citizens {now}. This necessitates a broadening of the concept of what it means to be an Israeli, so that it can properly include citizens who are not Jewish. Especially, it means to include the almost 20% of the population who are Arabs. If a person like Maram, who has in so many ways manifested in her life a peaceful and conciliatory approach to her Jewish neighbours, still cannot feel at home in this country, then there is something that needs to be fixed.

Israel could go a long way towards creating the conditions for a more peaceful Middle East by showing that it is able to properly integrate its Palestinian population. This will involve work on many levels, from allocation of state funding to educational reform. But perhaps before any of this is likely to happen, there has to be a more fundamental change, in the hearts and souls of both Jewish and Palestinian Israelis.

The change that needs to come is really very simple: they need to embrace the reality that they are joint partners in a modern nation state, which like most others in the 21st century, has a heterogeneous population. Almost every modern state is making a painful transition from a confining self-definition to one that is more broad, and must face complex problems in this regard. Recently it was reported that Tony Blair may have been putting off an intended conversion to catholicism due to his state responsibilities in the appointment of officials in the Anglican church. Britain has never once had a Catholic prime minister, not to speak of a non-Christian one.

An even greater challenge with which every modern state must deal is the fact that some of its citizens share identities or affiliations with countries or groups with which the state is currently in conflict. In the 21st century, it is no longer practical to round up all citizens suspected of split loyalties and place them in internment camps, as did the US to Japanese Americans in the second world war.

If Palestinians, as an indigenous minority in a nation that is engaged in a struggle against their own people, need to maintain their group identity against all odds, Israel needs to demonstrate that it is able to fully embrace its Palestinian population as equal citizens, rather than to regard them as “the enemy”. It needs to sustain and afford protection to these citizens in the same way as to Jews, and to broaden its self-definition to reflect the actual diversity of its population. Israel will not cease to be a “Jewish state” any more than France will cease to be a Catholic state. It will be a Jewish state simply because it is a land of Jews. But as a nation, it has the responsibility to expand its self-definition if it does not wish to irrevocably alienate a very large section of its population and eventually precipitate an extension of the external conflict to within its own borders.

Social Networking

On the advice of Joanna (who thought it could be useful for Neve Shalom / Wahat al-Salam), I signed up for Facebook. My only previous experience with social networking was with social bookmarking (delicious and ma.gnolia), which I related to more as a way of storing my bookmarks for access between different computers, than for the value of sharing them.

Well, now I am a member of Facebook and two new networks that approached me just this week – peace.TV and “Peace and Collaborative Network Building” which, unlike Facebook, are networks with a specific niche.

I’m a little sceptical about the whole phenomenon. First of all, I found certain aspects of the Facebook sign-up to be distasteful. As soon as you have made an account, you are asked for your email address and email password, so that Facebook can sniff through your addressbook to find other facebook members. Fortunately, it is possible to opt out of that – I mean, why would I trust Facebook with my email password and give it access to my addressbook? Secondly, some of the questions that appear in the user profile are prying and juvenile, while others that would make sense for networking – such as what languages you speak – are left out.

Like email and other tools of our era, social networking seems to carry rich possibilities for time-wasting and plenty of possibilities for abuse. On one network I am already friends with a child rights advocate in Tamil Nadu and a Christian crisis counselor for troubled youth in America. I have no objection to being their friend, of course, but I wonder what interest, if any, they have in me, and what would happen if one day I showed up on their doorstep with a beaming smile, “I’m your friend!”

But all that is minor. I can imagine much worse abuse, like companies who profile us by databasing the information there, spammers who harvest telephone numbers and email addresses, as well as identity thieves, stalkers, private detectives, and government agents. I wonder how many of these will pop up among my “friends”? And if someone asks to be my friend, am I going to say no?

The phenomenon of social networking can only grow and already there is a company, Ning, which allows you to create your own social networking site for free and “within minutes.” Wonderful. That means we can expect many more invitations to join social networks in the near future.

Future Vision – the State as Operating System

In these days, a new version of Microsoft’s operating system is due to appear. Windows Vista. And, today, I read through the forty pages of the first draft (in poor English) of The Future Vision of the Palestinian Arabs in Israel. Ze’ev Schiff, in an article currently online in Ha’aretz, wrote an article about it called “Self-inflicted Injury”, in which he says frostily that the document will win them few friends.

It isn’t surprising that the vista presented in the document would be opposed by left-leaning Zionists. Its intention is not to win instant acceptance, but rather to provoke a dialogue in Israeli society, and in Palestinian Israeli society for that matter. The document covers a broad spectrum of issues that require change, both in relation to the position of Palestinians in Israel and in the fabric of Palestinian Israeli society itself. It is unlikely that even Jewish Israeli society would unanimously be able to accept a social contract of this nature, as evidenced by the nation’s inability to create a constitution. Last week, by the way, the TV news reported that those who are trying to formulate such a constitution have decided that Israel should have only one official language, rather than the two (Hebrew and Arabic) that currently enjoy that status.

The importance of the document is that it fills a gap, for Jewish Israelis and particularly for all those who are working in the field of civil rights in the region: For some time now, editorialists in Ha’aretz, in writing about the increasingly nationalistic character of demonstrations, rallies and public events in Palestinian Israeli society, have been saying that the problem with the “Israeli Arabs” is that they do not say what they want, and what is their ultimate aim. Is it simply a matter of countering discrimination and gaining a more proportionate allocation of state funding, for example, or are they campaigning for a program that will challenge the Jewish nature of the state. Now, for the first time, Palestinian citizens of Israel are stating in a clear voice what they aspire to. If it is frightening, at least it is defined.

I won’t try to summarize the document here – it is short enough to be read and understood. Naturally, as a secular, non-Jewish, non-Palestinian resident alien, I did not feel threatened. To my mind, what any state must provide is a comfortable and secure framework in which each individual, religious or ethnic group can enjoy self- and group- expression, can fulfill needs, can grow and flourish. This is our right as human beings, wherever we find ourselves living.

I don’t see anything in “Future Vision” to oppose that. With regard to preserving “the Jewish character of the state”, I think that a country naturally takes on the character of the people who live there – all of them. This doesn’t and shouldn’t be controlled by government. A good government, like a good computer operating system, should simply provide a stable, supportive framework in which all the programs can run – not necessarily those produced by Microsoft. Otherwise there’ll be an anti-trust violation.

A couple of people in NSWAS, Nihaya Dawod and Michael Karyani, were part of the team that participated in Future Vision. We haven’t yet formally talked about it in the village, but a discussion evening is planned.