AxisMundi Jerusalem

Giving no quarter, Jerusalem’s Armenians keep flame alive

The rare sense of space and calm that marks out the Armenian Quarter of Jerusalem’s Old City is both its blessing and its curse. The acquisition of the land, and construction of the beautiful St. James Cathedral at its heart, speaks volumes for the abilities of this small ethnic diaspora from the Caucasus to secure favour from the Ottoman sultans who partitioned the walled holy city in the hope of a bit of peace from religious rivalries.

But the limited, and shrinking population of the Armenians has made their Quarter an object of envy and desire for other groups, not least the fast-expanding Jewish Quarter next door, which has been massively rebuilt during 43 years of Israeli control after being ravaged during the period of Jordanian rule from 1948 to 1967.

For a look at the issues, you can read our story and the accompanying factbox.

The Church itself, proud of a tradition that it was an Armenian king in 301 who first adopted Christianity as a state religion (some years before the Roman Empire), is  a solid fixture of Christian Jerusalem. The small ethnic Armenian lay community around it feels less sure of its future.

Having broken with authorities in Constantinople and Rome as early as the 6th century (in a complex dispute over the human and divine nature of Jesus), the Church later secured under the Ottoman-era status quo which still governs such matters a share of the tripartite governance of Jerusalem’s Christian holy sites, notably the Church of the Holy Sepulchre, with the very much larger Eastern Orthodox and Roman Catholic denominations. The latter churches and a small community of their Arab Christian adherents dominate the Christian Quarter, leaving the Armenians in splendid, if potentially precarious, isolation in their own Armenian Quarter, following their distinctive traditions in their unfamiliar Indo-European tongue with its unique script.

Among challenges facing, the Armenians and the also dwindling populations of other Christian denominations is ensuring cooperation while retaining their distinct traditions. Inter-marriage among different Christian groups is seen by many as a welcome and inevitable way to maintain the communities, but also poses problems for those keen to maintain linguistic, religious and other differences.

Tensions, too, are frequent, not just with Jewish and Muslim populations in Jerusalem, but also within the holiest places of Christendom themselves. While the rich diversity of Christian worship in the city is a joy to many, scenes of armed Israeli police and troops having to pull rival priests, notably Greeks and Armenians, off each other within feet of Jesus’s tomb in recent times have done little to burnish the kind of ecumenism many church leaders preach.

Writing on the walls

Palestinians in the Gaza Strip may just feel a little less isolated today. Israel is bowing to international pressure and rejigging its embargo on the  enclave in the wake of the bloodshed 3 weeks ago when it enforced a longstanding maritime blockade.

But earlier this month, taking my leave at the end of a 3-year assignment,  I reflected while walking the half-mile (700-metre) cage  (picture, right) that separates Gaza from Israel on  how the barriers that surround and divide this region have, if anything, grown higher, deepening the isolation of the rival parties. That may make any kind of reconciliation more difficult as time goes on. I wrote about this earlier today.

Since Israel pulled out troops from Gaza in 2005 and Hamas took control in 2007, the 1.5 million people in the 40-km (25-mile) sliver of Mediterranean coast, have been cut off. But they’re not the only ones. Israel is itself a virtual island in the Arab world. Though it has peace treaties with Egypt and Jordan, contact with them seems if anything to be retreating. Relations look little more vigorous at times than they are across the frontlines with Lebanon and Syria. Israeli dreams,  backed by some serious cash lately, of re-establishing a regional rail transport hub, seem far-fetched.

The frontier lines weave their way around and among Israeli and Palestinian populations that live lives in parallel but now rarely meet after a decade in which peace hopes faded amid bloodshed. New divisions among Palestinians, between Hamas and Fatah, have left Gaza virtually at war with the Palestinian Authority in the West Bank. Israelis, too, have seen sharper confrontations within their nation, notably between secular and religious Jews. Inside the West Bank and across Jerusalem,  I’ve also watched new physical barriers going up and the battle for territory has heated up.  Today’s revival of Israeli building plans in the annexed Arab east of the city is the latest development to stir angry passions.

In three years based in Jerusalem, I’ve been impressed by examples of Israelis and Palestinians who do reach over these rising barriers — not least my colleagues in Reuters . But it does seem to be getting harder for most ordinary folk to cross those lines without risking a backlash from their own community.  So although the embargo on goods reaching Gaza looks set to ease, the long divide between the peoples on either side of the wall is unlikely to diminish any time soon.

from FaithWorld:

Ultra-Orthodox protest against Israeli ruling to integrate Jewish schools

Tens of thousands of ultra-Orthodox Jews protested in Israel Thursday against a court order to desegregate a religious school and force Jewish girls of European and Middle Eastern descent to study together.

Demonstrations were held in Jerusalem and Bnei Brak, a Tel Aviv suburb with a large population of religious Jews, before some 80 Ashkenazi parents, Jews of European origin, were to report to jail for defying the Supreme Court ruling.

Israel's ultra-Orthodox minority has long been at odds with the Jewish state's highest judicial authority over edicts which some devout Jews say interfere with their religious lifestyle.

The Ashkenazi parents resisting their daughters' integration with Sephardi, or Middle Eastern, students at a girls' religious school in the Jewish settlement of Immanuel in the occupied West Bank, deny the court's allegations of racism.

They say the two communities have different religious traditions and they do not want their children influenced by Sephardi practices.

Desperately seeking… Madonna? Enlightenment?

“You’re so beautiful!” a middle-aged American woman in a modern Orthodox Jewish headscarf called out across the street to a complete stranger as I was walking through the northern Israeli town of Safed the other day. Anywhere but Safed – also known as Tzfat – and I might have been more startled. But in this mountain-top retreat for Jewish mystics, both of an Orthodox and of less conventional persuasion, the public outburst of peace, love and understanding seemed entirely natural.

Depending on your national cultural references, it’s hard to capture the spirit of Safed precisely – it is part hippie-haven, part devotional centre for hordes of black-clad Hassidic Jews; part Taos, New Mexico, part Crown Heights, Brooklyn. I have tried to sum it up in a story today. While the Orthodox who flock there in the hundreds of thousands every spring to pray at the graves of the founders of Kabbalah mysticism would doubtless take exception to the idea, for an international audience it is probably Madonna who has done most to put Safed on the map lately. The Queen of Pop, whose interest in Kabbalah has drawn many other non-Jewish celebrity emulators, paid a brief visit last year, while on tour in Israel.

The town originally came to prominence when a Roman-era Jewish sage, taking refuge nearby, penned what is viewed as the foundational text of Kabbalah, the Zohar. After a period when it was better known as the biggest Crusader fortress in the Middle East, Safed acquired new fame in the 16th-century when Ottoman rulers let Jews expelled from Spain settle there. They brought back to the Holy Land a Kabbalistic tradition that was substantially reinvigorated by rabbis in Safed. The town, where some believe the Messiah will appear, has since then been one of four holy cities for Jews, alongside Hebron, Tiberias and Jerusalem.

As a town housing both Arabs and Jews, Safed saw violence in the decades leading up to the establishment of the state of Israel in 1948. In that year, Safed had a  substantial Muslim Arab majority, including the 13-year-old Mahmoud Abbas – now the Palestinian president. Most became refugees as Jewish forces swept through the Galilee. Aside from a mosque, turned into an art gallery, and some Israeli public monuments to the war, there are few reminders of their presence.

The town is now enjoying a new role amid a tourist boom in Israel in general and the green hills of the Galilee in particular. To find out more about Safed and Kabbalah, here are a few sites to explore:  http://www.safed.co.il/; http://www.livnot.org.il/; http://www.tzfat-kabbalah.org/.

PICTURES:

Jerusalem Power

To spend the past few days in the crowded, narrow streets of Jerusalem’s Old City, among the multilingual throngs marking Passover or Easter, was to get an unforgettable sense of the power this place has over the minds of millions. It also gives an insight into some of the ways Jerusalem, and control of access to its holy sites, plays into global power politics.

For the majority of Palestinians who are Muslim, as well as for the Islamic world beyond, the Jewish state of Israel’s hold on the city since its capture from Jordan in the 1967 war is a deep grievance. Sporadic violence around the Dome of the Rock and al-Aqsa mosque has flared again this year.

But with the confluence this year of the Easter calendars of both Western and Eastern churches, as well as the Jewish Passover celebrations, it was the issue of Christian access and the competing claims of different Christian denominations to the holy sites of Jerusalem, that was particularly in focus this past week. And if it was American-accented English that dominated among the visiting Jewish families crowding towards prayers at the Western Wall and which served as a reminder of the powerful alliance Israel enjoys, despite current turbulence, with the United States, it was the Russian spoken by many of the Christian pilgrims which indicated one of the main trends changing the balance of power within that fractured religious community.

The Israeli state insists on its commitment to free access to the Old City for all religion. Complaints over Easter from the Palestinian Christian minority have been met by Israeli assurances that permission to enter Jerusalem is granted where possible and by pleas for understanding of security concerns in a city blighted by violence. There are also concerns about crowd control. Some Israelis also point out that, under Jordanian control from 1948 to 1967, Jews had virtually no access. Local Christians in the, predominantly Greek Orthodox, Christian Quarter and in the Armenian Quarter now complain however, like their neighbours in the Old City’s Muslim Quarter, of encroachment on territory by Jewish groups seeking property. Israel says its laws are fair to all. Some among the Old City’s Christian minority, notably clergy, complain of intimidation by Jewish radicals, including spitting on them in the street.

The treatment of minority Christians by Jerusalem’s rulers has long been an issue in diplomacy. In the 19th century, it was the Muslim Turks who found themselves on the receiving end of pressure from the Christian powers of Europe. Even today, codes regulating relations among the Christian denominations are the product of Ottoman attempts to appease international pressure or to keep the peace among the different churches competing for a slice of hallowed ground around the traditional tomb of Jesus.

Standing amid the rumbustious and noisy sectarian jostling at the Holy Sepulchre on Easter Saturday, as the Eastern churches took part in the millennium-old ritual of the Holy Fire, it was this competition among the Christians that was most visible, and also the subject of plenty of conversation in the hours of waiting before the Greek Orthodox Patriarch, followed by a senior Armenian cleric, emerged from the tomb at the heart of the church bearing flaming torches symbolic of the resurrection. Essentially, local Armenians and Greek Orthodox worshipers were asking “Will the Russians take over?”

During the centuries of Ottoman control, as subjects of the sultan, the Greeks had favoured access to Jerusalem while Western churches were left out in the cold. Armenians, too, had insiders’ rights within the Ottoman empire. But as the sultans’ grip weakened, Roman Catholics and Protestants, backed by the rising European imperial powers, staked their claims in the city in the second half of the 19th century. Russia, repeatedly at war with the Turks during that time, was a relative latecomer, however.

from FaithWorld:

Jerusalem: heart of the Mideast conflict

Jerusalem, December 8, 2009/Ammar Awad

Next week is the time of year when millions of people around the world look to Jerusalem as the source of inspiration for the Christian festival of Easter and Jewish Passover celebrations. But this week the city is also the recurrent focus of bitter dispute. The United States has directed rare strong criticism at Israel over its plans to expand Jewish settlements there, saying the building undermines U.S. efforts to advance Israeli-Palestinian peace talks.

Want to know more? Following are links to a sampling of recent Reuters stories about Jerusalem and a Reuters graphic on new Israeli construction in East Jerusalems:

LATEST NEWS

Israel awaits word, signs are no deal with US

Israel, undeterred, to build in East Jerusalem

As Afghan civilians killed, Israel complains of ‘double standards’ over Gaza

A NATO air strike in Afghanistan that mistakenly killed 27 civilians has added a new dimensionto a divide between Israel and Western critics of its conduct in last year’s Gaza war.

Commentators in Israel’s biggest newspapers seized on Sunday’s carnage to argue that the West was quick to judge the Israeli military over Palestinian civilian casualties while ignoring the death of innocents in Afghanistan.

 Stung by a U.N. commission’s accusations of war crimes in the Gaza conflict, Israel has been vocal in its attacks on the findings and the panel’s chairman, South African jurist Richard Goldstone, calling the allegations unfair and unbalanced.

“Where is Goldstone?” asked Eitan Haber, a columnist for the popular Yedioth Ahronoth daily, in an opinion piece that focused on the air strike in Afghanistan. Haber said the world “will be silent, or at most pay lip service” after the Afghan civilian deaths, while “crying and screaming over every scratch to a Palestinian child”.

Israel has said its military did its best to keep civilian casualties to a minimum during the Gaza war while battling gunmen operating in urban areas. Goldstone also accused Gaza’s Hamas rulers of war crimes for firing rockets into Israel. Prime Minister Benjamin Netanyahu, one of Israel’s harshest critics of the Goldstone report, has called for the international rules of war to be changed to reflect the difficulties of fighting militants among a civilian population.

In comments that seemed to echo Israel’s defence of its soldiers’ conduct in Gaza, U.S. Defence Secretary Robert Gates said the U.S. and NATO commander in Afghanistan realised more than anyone the importance of avoiding civlian casualties. “But it is also a fact that the Taliban mingle with civlians, (and) they use them for cover,” Gates said in Washington on Monday.

Writing in Israel Hayom, another mass circulation Israeli newspaper, columnist Boaz Bismuth said “a licence to kill was issued in Afghanistan” as a result of “an international consensus about the war on terrorism” after the September 11, 2001 attacks. “Could it be there are double standards in our world?” he asked.

from FaithWorld:

Sex abuse claims against famed rabbi grip Israel

Ultra-orthodox Jewish men praying in the Old City of Jerusalem, 11 March 2008/Yiorgos Karahalis

Israeli police said on Friday they were looking into allegations of sexual abuse against one of the country's most famous and politically influential rabbis, in a case that has triggered dramatic headlines this week.

Mordechai Elon -- known as "Rabbi Motti" by viewers of his popular TV show and by many young men in the West Bank settler movement -- has vehemently denied the accusations by a group of fellow rabbis who say their aim is to combat sexual harassment by authority figures.

But that has not stopped a wave of soul-searching, which has some parallels with recent turmoil in the Roman Catholic church. At issue is the power of charismatic clerics over young people in their care, as well as questions about the extent to which religious communities should regulate their own affairs without involving the Jewish state's secular authorities.

A Justice Ministry spokesman said the attorney-general had asked police to consider whether there was sufficient evidence to mount a formal criminal investigation, after the organisation Takana alleged Elon had broken a promise made to fellow rabbis some years ago to limit his contacts with young men and youths.

Read the full story here.

from Global News Journal:

Berlusconi charms Israel with EU talk

Berlusconi and Netanyahu shake hands during a meeting in Italy last year

Silvio Berlusconi is seldom shy about making headlines, and he's also known to turn on the charm when he meets foreign leaders.

So it was hardly surprising the Italian prime minister kicked off a three-day visit to Israel on Monday by declaring his hope that Israel might one day become a member of the European Union.

"My greatest dream, a

Netanyahu and Berlusconi shake hands during a meeting in Italy last year

from FaithWorld:

Out of the spotlight, Israel and Vatican negotiate holy sites

Vatican flags raised outside Jerusalem's Old City before Pope Benedict's visit, 6 May 2009/Baz Rattner

There have been a series of significant and highly publicised events recently in Vatican-Jewish relations.

Pope Benedict put his predecessor Pius XII along the road to Roman Catholic sainthood last month, angering many Jews who accused the wartime pope of turning a blind eye to the Nazi Holocaust.  Benedict defended the move this week during his first visit to Rome's synagogue, which prompted Israel to ask the pope to open up the Vatican archives covering Pius' reign between 1939-1958.

But behind the scenes, out of the spotlight, the Catholic church and Jewish state have restarted efforts to put to rest a property dispute in the Holy Land that goes back much further than World War Two or Israel's founding in 1948. Churches acquired large amounts of land around Jerusalem as the Ottoman empire went into decline from the early 19th century. Today, many official Israeli buildings sit on leased church land. But agreement on the legal status of these properties has evaded governments and popes for decades.

After Israeli Prime Minister Benjamin Netanyahu took office early last year, his Deputy Foreign Minister Danny Ayalon was made pointman in a push to settle the decades-old  debate.  Ayalon was at the Vatican last month to try to narrow divides over six religious sites, including what is believed by Christians to be the Cenacle of the Last Supper, whose future status remains uncertain. Negotiating teams held a meeting again this month, which ended with the vague statement that they "did useful work in atmosphere of cordaility" and that they would meet again. Ayalon heads to the Vatican again in May.

The Vatican got some unexpected support last week from a prominent rabbi who is active in Christian-Jewish dialogue and attended the pope's visit to the Rome synagogue. Rabbi David Rosen, the British-born international director of interreligious affairs of the American Jewish Committee, told the Israeli newspaper Haaretz that Israel's behaviour toward the Vatican since they agreed to diplomatic relations in 1993 has been "outrageous."