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Jerusalems ugliest building slated for demolition to make way for luxury tower – The Times of Israel

Posted By on May 10, 2022

Eleven years after the approval process started, the Amir Center in Jerusalem, a building dubbed the ugliest in the city, is set for demolition later this year.

Also known as the Shufersal Building, the seven-story structure stands on the corner of Agron Street, facing King George Street and Paris Square. It is also famous for housing Jerusalems first supermarket (Hebrew link).

The plot was purchased by the Settlement Training company in 1944, when it was part of the Arab-Christian neighborhood of El Amira. The building that stands there today was designed by the Israeli-Brazilian architect David Resnick relatively early in his career, in 1958, as part of a complex of three nine-story buildings along King George Street. The other two buildings were eventually shelved, and the Planning and Building Commission turned down the proposal for nine stories, insisting on seven since the Chief Rabbinate was opposed to any building standing taller than Heichal Shlomo on the other side of King George.

The building, completed in 1961, integrated prefabricated building parts into standard construction, thereby allowing an entire floor to be finished in a day. A specialist crane was imported from Sweden to help, and in 1963 the construction team was awarded the Kaplan Prize for technological innovations.

The front of the building faces King George Street, its modern style jarring with its surroundings. Art curator Sophia Caspi Dekel described it as drawing on influences from Le Corbusier and from the Seagram Building in New York which was designed by Ludwig Mies Van der Rohe.

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The building rests on V-shaped pillars intended to open up the ground floor and offer a view from King George Street to the Old City. There are four internal courtyards that deliver heating and ventilation to what were the luxury apartments of their day 150 square meters in size, with three or four rooms, two bathrooms, and a 40-square meter living room.

Over time, the condition of the building deteriorated, despite its position in central Jerusalem, next door to what is now the Leonardo Plaza Hotel. Balconies have been closed in or converted into storerooms, and external air conditioning units have been added.

Resnick himself came to view the building as a neglected child albeit one that played a major part in developing his career and worldwide reputation, leading to further commissions for him in Jerusalem. He told (Hebrew link) Haaretz in 2005 that the building really was revolutionary but from the beginning there was something unsuccessful about it, gloomy now it looks awful. You dont neglect a child, even if they are unsuccessful.

He later told (Hebrew link) the publication in 2011: It hurts me a lot because this building is famous all over the world because of its innovation. As I pass there today I turn my head to the other side of the road. I cannot stand what they did to it.

Moves to demolish the building began in 2011 and Jerusalems Municipal Conservation Committee has now given its final approval for evacuation and demolition plans (Pinui VBinui).

The Amir Center will be replaced with a 30-story residential building housing luxury apartments.

The committee chair, Jerusalem Deputy Mayor Elisha Peleg, told local Hebrew-language news website Mynet that the new tower will improve the visibility of the street and integrate with the massive construction expected along the revitalized King George axis.It will also add many residential units in the city center.

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Jerusalems ugliest building slated for demolition to make way for luxury tower - The Times of Israel

Tales from the Heart: True confessions of a hummus snob – ISRAEL21c

Posted By on May 10, 2022

Its 7:30 on Friday morning and I am massaging a bowlful of chickpeas in water.

After discarding the skins that rise to the top, I pour the beans into my food processor along with raw tahini, fresh lemon juice, pink Himalayan salt, a splash of olive oil and a dash of cumin. (Yeah, I skip the garlic. I know thats a culinary crime. Shoot me.)

Hummus in the food processor. Photo by Abigail Klein Leichman

I could save myself time and effort by walking five minutes to the makolet (grocery) and choosing a tub of hummus from the many brands and varieties stacked up in the refrigerated section.

I will not do that. Because I am a hummus snob.

Homemade hummus by Abigail Klein Leichman

It wasnt always like this. Before we moved to Israel in 2007, hummus was becoming a popular supermarket item in the United States.

My coworkers of Irish, Italian and Korean heritage were enthusiastically dipping chips and carrot sticks into plastic containers of what they called hum-us as if referring to something you sing rather than eat.

Being of Semitic extraction, I knew this delightful dip is pronounced khoo-moos. Yet I didnt know that the stuff we were buying in New Jersey had only a passing resemblance to the real deal.

Soon after our arrival in Israel, we invited some of our teenage daughters Israeli friends to Shabbat lunch. I was proud of setting on the table what I naively believed to be a respectable plate of hummus topped with an artful drizzle of olive oil and a sprinkling of zaatar and paprika.

Then I noticed our guests staring at it suspiciously. One friend took my daughter aside. Is that store bought? he asked.

Her friends advised that if we insisted on serving commercial hummus, we should at least purchase the Abu Ghosh style, based on the world-famous hummus in this Arab city outside Jerusalem.

Employees of the Abu Gosh restaurant prepare a 4-ton bowl of hummus with the goal of attaining the Guinness World Record title. Photo by Rachael Cerrotti/Flash90

The hummusiya

And then I discovered the hummusiya.

You dont have to be vegan like me to fall in love with these divine culinary establishments, which build a simple, nourishing, satisfying, delicious meal from the chickpea up.

Photo courtesy of Hummus Eliyahu, Kiryat Ata.

This is not white-tablecloth dining, folks. This is a hearty, rustic, no-cutlery experience centered on plates of fresh, creamy, warm hummus begging to be scooped up by chunks of fluffy hot pita or laffa and accompanied by a fine-chopped cucumber-tomato salad.

You can order your hummus topped with beans, hot spices, parsley or cilantro, hardboiled egg, grilled eggplant, pine nuts, falafel or shawarma, extra tahini or other options. Or take it naki, Hebrew for clean, or unadorned.

No going back

Once I tasted the genuine item, there was no going back.

The supermarket stuff became vile to my taste buds. The texture was gluey. The aftertaste of preservatives was bitter on my tongue. (And dont even get me started on Americanized hummus varieties like pumpkin pie, sea salt caramel, smoky chipotle or Buffalo wing. No. Just no.)

Now I refuse to eat hummus unless its homemade or prepared at a hummusiya.

I experimented with different recipes and watched YouTube videos of master chefs and amateurs creating their versions of the chickpea paste.

Some throw in lots of garlic, some skip the olive oil. Some swear by ice water for the right texture. Others add onion and garlic to the chickpea cooking water.

I discovered the secret to truly creamy hummus whether using homecooked or canned chickpeas is to rub the beans in a bowl of water to remove the husks. You could also strain the hummus afterward but thats a mess.

Here I am massaging the husks off the chickpeas. Photo by Steve Leichman

If Im feeling too lazy to massage garbanzos and wash the food processor, I zip up to our local malls branch of Bahadunas, a chain of hummus bars whose name is Arabic for parsley.

Bahadunas Hummus Bar in Maaleh Adumim. Photo by Abigail Klein Leichman

Like its heavenly companion tahini (takhina in proper Hebrew), made-from-scratch hummus has a short fridge shelf life of a couple of days max. But if a batch turns out well, thats never a problem.

How do Israelis react now when I place hummus on the table? Recently I served some to a pair of painters working in my house.

Is this homemade? one of them remarked with his mouth full. Taim, delicious.

Ready for a bite. Abigail Klein Leichman enjoying authentic hummus at Bahadunas Hummus Bar. Photo by Barbara Casden

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Tales from the Heart: True confessions of a hummus snob - ISRAEL21c

What’s the Difference Between the NIV, NRSV, and Other Bible Translations? – Sojourners

Posted By on May 10, 2022

Most American readers of the Bible depend on English translations. Professional translators make interpretive choices in their work all of the time. There is no easy way around this process, partly because many ancient words have multiple meanings. In addition, all translators have biases some conscious and others less conscious. In an effort to wrestle with these questions in a more communal manner, I invited my Messiah University biblical studies colleagues Rebecca Harris, Eric Seibert, and Brian Smith for a conversation on the topic. Many of the examples below came from ourhour-long conversation one afternoon.

In the recent past, new translations were needed to correct the inaccuracies of older translations. For example, the King James Version (originally published in1611) was based on an ancient manuscript tradition that did not coincide with the oldest manuscripts available or the best practices from the discipline of textual criticism in order to determine what was likely the closest words to the original writings of the Bible.

There are many other legitimate reasons for the production of new translations, including attempts to communicate more effectively in the current language of the day. In response to decreasing literacy rates in the United States, for instance, a number of recent translations have provided sentence structure that is more comprehensible to a wider variety of people, that is, by providing sentences in the active voice or using vocabulary that attempts to match reading levels of a common English reader.

The New International Version (NIV) and the New Revised Standard Version (NRSV) are both communal projects.In other words, theres no single translator for these translations. A project with an international scope, the NIV includes translators from a wide variety of Protestant denominations, all with a collective theological commitment to Gods Word in written form. The NRSV is more ecumenical in nature and recognized as such in Protestant, Anglican, Roman Catholic, and Eastern Orthodox communions.

There are two general approaches to translation. One is an attempt to match the original language Hebrew, Aramaic, or Greek in its form and structure as much as possible. This is called the formal equivalence theory. The other approach is an attempt to translate the original language in a more dynamic way, with less attention to word-for-word translation and more emphasis on communicating the larger ideas (sometimes called, phrase-for-phrase). This is called the functional (or dynamic) equivalence theory. While translations lean more heavily in one direction or the other, our best translations balance the two approaches and, furthermore, are communal enterprises (i.e., inclusive of a wide swath of translators).

The NIV states explicitly its intent to go beyond a formal word-for-word rendering of the original texts. Alternatively, the NRSV has a desire to follow an older translation maxim as literal as possible, as free as necessary attempting to retain a word-for-word technique as much as possible.

Beyond the differences in translation techniques, readers should be aware of translation intrusions of a theological nature again, translators occasionally read their biases into the accounts. To see these theological biases on display, take a look at Jonah 3. At the beginning of this chapter, God expresses an intent to overthrow the city of Nineveh for the sinful ways of its inhabitants. But then Nineveh shows remorse and turns away from evil. In the NRSV, God changed his mind, deciding not to destroy Nineveh. Alternatively, in the NIV, God relented from what God was about to do. Both are moves away from the KJVs God repented of the evil that God would bring on the Assyrians (although the NRSV comes closer to the idea). In some (contemporary) theological worlds, it is impossible to conceive of a God who might repent or change his mind no matter what the Hebrew text may say.

How a translator reflects on the human condition may also impact how one translates. For example, in Galatians 3:3 a note in the NIV says, In contexts like this, the Greek word for flesh (sarx) refers to the sinful state of human beings, often presented as a power in opposition to the Spirit.Some readers might take this note to mean that Paul always means sinful flesh when he uses the wordflesh, but this isnt true: Paul often uses fleshas a synonym for the physical body or for an individual person.

Other assumptions may also influence a translation decision. For example, the NRSV translates Genesis 2:4 as two separate sentences: These are the generations of the heavens and the earth when they were created. In the day that the Lord God made the earth and the heavens... To many scholars, the second part of this verse (In the day that) begins a second account of the creation story that differs from Genesis 1:1-2:3. But the NIV renders Genesis 2:4 as a single sentence, as if there is only one creation account in the two opening chapters: This is the account of the heavens and the earth when they were created, when the Lord God made the earth and the heavens, a translation that fails to account for the beyom (in/when that day) in the Hebrew text.

Not all scholars have a distaste for the English Standard Version. But this translation, as others, has its critics.

The preface of the ESV claims to stand in the tradition of the KJV. The translators of the ESV view the latter translation as the starting point for their work. Because of this claim, it is clear (though unarticulated in the preface) that the ESV views itself as the proper successor to the RSV over or against the New Revised Standard Version. Similar to the NRSV and NIV, the ESV, too, was a communal project, though it has a more narrow theological scope since its translators, as the preface articulates, hold a common commitment to the truth of Gods Word and to historic Christian orthodoxy.

The commitment to a historic Christian orthodoxy meansthe ESV prefers to maintain the patriarchal position of the KJV, even while it occasionally recognizes more gender inclusive options. The ESV will put forward man as a term that could refer to all of humanity, a linguistic idea that boggles many contemporary readers in the ever-changing cultural landscape. If the desire is to translate ancient biblical words in order to communicate with a contemporary audience, this decision seems baffling. It is not as if the ESV translators are unaware of the present context. For example, the ESV will acknowledge in footnotes that the Greek term, adelphoi, is inclusive in its ancient context of brothers and sisters (Romans 1:13, 1 Corinthian 1:10, Galatians 1:2). Nonetheless, the translators prefer to place in the body of the main text only brothers, which, in turn, gives the impression that Paul is not addressing (spiritual) siblings in the Roman and Corinthian Christ-following communities or does not travel with female leaders (see Galatians 1:2). Beyond the linguistic choices translators have, what we imagine to be historical has a direct impact on the meaning of translation choices.

Read the preface of the Bible translation you prefer to use and note what it says about gender-inclusive language. Translations take positions on these matters partly because translators live in a different world than the ancients. But it is not fair to suggest that translators do this only because of that cultural situatedness. Ancient language also has a context. As mentioned above, if a house-church had a majority of female members, it would commonly refer to them as adelphoi (meaning,brothers and sisters). To translate this single word as brothers (only), as if that is inclusive of everyone being addressed, fails not only to capture our more gender-inclusive context, it fails to capture the proper usage of the inclusive nature of that ancient Greek term. Those translations that continue to ignore this linguistic practice, including the ESV, should be classified as gender-exclusive translations, in their attempt to alter our imaginative lens of ancient cultural contexts.

An example may prove helpful here. Is it better to translate adelphoi as brothers (only) or as brothers and sisters in Romans 7:1? In this text, Paul is using marriage as an analogy for a larger concern. Within this analogy, the female partner outlives her male partner and is, thereby, discharged from the marriage once the male partner dies. More than likely, Paul is not addressing this passage only to the male members of the congregation. At the end of Romans, Paul will greet or mention, at least, nine prominent women leaders associated with the Roman church. A translator has to make a judgment. We cant read Pauls mind (or, in this case, Tertius the scribes mind see Romans 16:22) but we have some understanding of the larger context and the nature of the Greek terms that he appropriates and we make a judgment. Gender-exclusive translations are influenced as much by their contemporary contexts as those translators participating in more gender-inclusive communities.

On the one hand, any Bible a person new to Christianity is reading is a good translation. In time, a person new to faith may find passages that are more difficult to understand. At this juncture, a person may want to start the process of comparing English Bible translations. Translations organized by committees are usually better than those put together by individuals (or, smaller groups). If compelled to offer a suggestion, I would say the Contemporary English Version (but see below for one concern) and the Common English Bible are good translations for people new to Christianity. Those translators work hard to communicate to the contemporary audience in active (not passive) sentence structure. Those Bibles are also attentive to ancient cultural settings.

There is not one translation that attends to all issues of injustice. Contemporary readers may have to attend to various translations to wrestle with the ongoing injustices we experience in the contemporary world.

The KJVs translation of Song of Solomon 1:5 which lives on in the NIV and ESV has caused much historical pain for persons of a darker hue. The NIVs Dark am I, yet lovely implies that being dark contradictsbeinglovely. The NRSVs I am black and beautiful is a more straightforward rendering of the Hebrew conjunction and may also be more attentive to the ancient cultural context which has been distorted by (later) post-Enlightenment conversations around racial hierarchies which, in turn, had an impact on the KJV-tradition of translations.

One of the commandments of Exodus 20 and Deuteronomy 5 which Jesus repeats (Matthew 19:18) is that Gods followers should not kill/murder. Many translations move away from the KJVs do not kill (included in the CEB) toward the more narrow understanding of murder (NRSV, NIV, ESV, etc.). While kill is understood to broadly mean to put someone to death, murder more specifically applies to killing someone intentionally. For a peace activist, whether the Bible advocates a broader admonition is significant.

Careful readers of the Bible should compare translations regularly, but even that practice may not allow readers to catch many of the mistranslations. For example, some English translations will provide unfortunate characterizations of Jews that continue to appear in the New Testament. Similarly, ancient folks had no awareness of biological sexual orientation so the use of homosexual or homosexuality e.g. in the CEVs or ESVs translations of 1 Corinthians 6:9 is misguided, at best, and has been misappropriated in very harmful ways in our contemporary age. There are way too many other ones to name here in this format, so Ill stop here.

This question moves beyond technical translation matters to matters of discipling the young. At what point should we give Bibles to the young? Many childrens Bibles are efforts to re-tell biblical stories, which requires different types of choices on behalf of the storyteller. Some childrens Bibles omit Chapter 4 of Jonah, in which the prophet sulks over Gods desire to save Ninevah. One of my colleagues recommends Moses Ark: Stories from the Bible which is not technically a childrens Bible by Alice Bach and Cheryl Exum. Both authors are well-known biblical scholars. Beyond the content of the story, visual images within these Bibles may be more impressionable on children than the words they read. Any childrens Bible that presents Jesus and other characters as exclusively white could potentially create generations of misunderstanding and may inform their views later as adults on discussions surrounding race relations today.

Authors note: Rebecca Harris is Assistant Professor of Biblical and Religious Studies. Eric Seibert is Professor of Old Testament. Brian Smith is Professor of Hebrew Bible. Each of my colleagues had a chance to review my formal responses to the questions above. Any discrepancies that remain are my own.

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What's the Difference Between the NIV, NRSV, and Other Bible Translations? - Sojourners

Palestine and Israel on the verge of a new escalation – Arab News

Posted By on May 8, 2022

BEIRUT: The second round of Lebanese expat voting took place on Sunday, with overseas voters from 48 countries heading to the polls as the country hopes for a break in the political impasse.

Given the different time zones, it was difficult to monitor votes in each continent. However, young expats who recently left Lebanon expressed great enthusiasm in voting for the forces of change over the ruling parties.

A total of 194,348 Lebanese expats were registered to vote on Sunday, but turnout trickled in relatively weakly, but the enthusiasm many had shown in the first round of expat voting on Friday ensured optimism remained high.

Turnout is low compared to the last national elections in 2018. The weak voting rate has even been reflected in some countries where voters have explicitly expressed affiliation with Hezbollah and the Amal Movement.

Expats living in countries that have a Sunday weekend voted on Sunday, while those living in the 10 Arab and Muslim countries that have a Friday weekend were the first to vote on Friday. The third and final stage will take place on May 15, with the Lebanese voting at home.

At midnight on Saturday, Beirut time, the polls opened in Australia, where the number of registered voters was 20,602. The polling process in the UAE kicked off at 6:00 a.m., with 25,066 registered voters living in Dubai and Abu Dhabi. Polls then opened in European and African countries. As soon as the polls closed in Australia at 3:00 p.m. Beirut time, the polls opened in Canada, the US, Brazil and Venezuela.

Speaking from the operations room designated to monitor the elections via the Internet, which is linked to all polling stations around the world, Foreign Minister Abdullah Bou Habib announced that the turnout in Australia had reached 54 percent an hour before the polls closed.

The queues at the Lebanese General Consulate in Dubai stretched for over 1 km, as voters waited for hours under the scorching sun to cast their votes, while the turnout in Abu Dhabi hit 65.2 percent at 3 p.m. Beirut time.

In 2018, expat turnout in the UAE exceeded 66 percent.

The Lebanese Association for Democratic Elections reported some violations, such as voters taking selfies or pictures of the lists they were voting for behind the isolators. It added that isolators in some polling stations in Australia were exposed.

Delegates for candidates observed the voting process in different countries. In African countries and Germany, supporters of Hezbollah and the Amal Movement flocked to polling stations to campaign for their parties. Meanwhile, voters in Australia complained about different polling stations being assigned to several members of the same family, forcing them to take relatively long trips to cast their votes.

In Turkey, 999 Lebanese expats registered to vote overseas, with 323 in Russia, 696 in Romania, 528 in Greece and 840 in Cyprus.

A total of 27,813 voters were registered in France, 233 in Ireland, and 6,535 in Britain.

In Germany, 16,171 voters were registered, 2,601 in Switzerland, 2,128 in Italy, 1,226 in Spain, 965 in the Netherlands, 706 in Denmark, 282 in Austria, 215 in Poland, 200 in Luxembourg, and 221 in Hungary.

In Zambia, 410 expats were registered, 405 in South Africa, 2,580 in Nigeria, 848 in Gabon, 653 in DR Congo, 518 in Benin, 332 in Angola, 228 in Cameroon, 248 voters in Morocco, 6,070 in Cte d'Ivoire, 532 in Guinea, 1,012 in Ghana, 724 in Sierra Leone, 707 in Senegal, 458 in Togo, 376 in Liberia, 317 in Mali and 293 in Burkina Faso.

Meanwhile, President Michel Aoun visited the operations room in Beirut where he was briefed on how elections abroad are being monitored. Speaking to the press, Aoun hoped that the elections will end smoothly, without problems or objections and for things to improve in the upcoming elections so that they would be easier and at a lower cost than today, by using a code to vote and not having to fly in ballot boxes.

Many foreign diplomats also visited the operations room to inspect the electoral process. The EUs Election Observation Missions deputy, Jarek Domanski, said: The missions 16 teams are monitoring the progress of the electoral process, and they are distributed over 13 European countries.

Domanski noted: The teams that will undertake the same task next Sunday will include about 170 observers. The mission team will monitor the numbers of ballot boxes coming from abroad in order to match them when the counting process begins on May 15.

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Palestine and Israel on the verge of a new escalation - Arab News

That time I protested Palestinian home demolition | Eric Periman | The Blogs – The Times of Israel

Posted By on May 8, 2022

This spring, I proposed a student referendum in my universitys undergraduate student government elections. The referendum was very simple. It called on my school, Princeton University, to boycott the construction company Caterpillar, given the violent role that Caterpillar machinery has played in the mass demolition of Palestinian homes. I proposed the referendum on behalf of the group I lead on campus, known as the Princeton Committee on Palestine. After collecting the necessary signatures to get the referendum on the ballot (10% of the student body), we were incredibly enthusiastic to start campaigning on campus and explaining to students what we stood for and why we were advocating for a boycott of Caterpillar.

Unfortunately we never got the chance.

After it became clear that our referendum was going to be voted on by the undergraduate student body, online advertisements on Facebook and Instagram began to flood students social media feeds. The advertisements urged readers to Stop Antisemitism at Princeton and Demand Removal of Racist Referendum Targeting Jewish Students at Princeton.

The ads were sponsored by national pro-Israel organizations including the Israel War Room and Alums for Campus Fairness. It soon became clear that our referendum was the subject of much attention by national pro-Israel groups, who were willing to do everything in their power to demonize our movement to boycott Caterpillar. All this despite the fact that our referendum was supported by a large swath of student groups, including Students for Prison Education Abolition and Reform, the Alliance of Jewish Progressives, the Muslim Students Association, and many more. The narrative that somehow our pro-Palestine organizing was inherently antisemitic was being propagated far and wide.

Soon, our school newspaper, the Daily Princetonian, reported that these outside groups had spent well over $1,000 making bad-faith attacks against our referendum. It was clear that they would not stop until they had convinced every student at Princeton that anyone who supported our referendum was somehow putting Jewish students at risk. Unfortunately for them, Princeton students are not lacking in critical thinking skills. Through a massive grassroots campaign which focused on face-to-face conversations and intense campus organizing, our referendum passed successfully with a majority of students votes. The forces that opposed us had failed, and they were incredibly unhappy about it.

Immediately following the successful passage of the Caterpillar referendum, an appeal was filed against the results of the election by members of the student opposition group. This group cited a miscommunication that took place between the undergraduate chief of elections and a member of the opposition party, which dealt with the process by which abstentions would be counted in the final tally of votes. This appeal resulted in a special meeting by the undergraduate student government to vote on the appeal. Though the appeal was approved, the student government nonetheless affirmed that our referendum had successfully passed under existing referendum election guidelines. Our victory was validated once more.

Yet what came next was even more shocking. Almost immediately after this certification, new online advertisements began to pop up on social media claiming (falsely) that the Caterpillar referendum had failed to pass. Even more worrying, both the undergraduate chief of elections as well as members of the undergraduate student senate who had voted on the appeal began to receive death threats and harassment online. The chief of elections a sophomore student himself even had his phone number publicly leaked. This resulted in the university administration stepping in to protect the safety of students by temporarily deactivating the website that displays the personal information of the members of the undergraduate student government. Even on a personal level, I received numerous hateful emails sent directly to my university inbox, due to my role in proposing the Caterpillar referendum.

These events paint a horrifying picture of the oppressive and oftentimes dangerous state of pro-Palestine organizing on college campuses. Discussing the human rights violations being committed against Palestinians each and every day should not result in personal and well-funded attacks by national groups against college students. The fact that an undergraduate student referendum at a university can spark such incredible backlash and national attention by pro-Israel forces reflects the deeply entrenched pro-Israel sentiment lurking in our US institutions. In order to find peace and justice for Palestinians, it is incredibly important that we are able to discuss and debate the issue openly without fearing retaliation or retribution.

Eric Periman is a junior at Princeton University, studying in the School of Public & International Affairs. He serves as president of the Princeton Committee on Palestine.

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That time I protested Palestinian home demolition | Eric Periman | The Blogs - The Times of Israel

‘If the Singer is Silenced’: Music of the Unity Intifada – Palestine Chronicle

Posted By on May 8, 2022

Darbet Shams and comrades perform at a street protest in Haifa, May 2021. (Photo: via Darbet Shams, Supplied)

By Louis Brehony

As the May 2021 rebellion across historic Palestine struck back at colonialist violence and ripped apart the artificial seams of a terrorized, subordinate coexistence, two worlds came into view, colliding in physical confrontation and revelation of two diametrically divergent futures of barbarity and social revolution.

Resistance and music joined hands, while Zionism faltered and failed. It could obliterate spaces for performance and culture alongside hospitals, homes and human beings, but al-ushaq, those who fight with love for the land, would prevail and sing anew.

This triumph of people power was epitomized in words appearing in the drawing of martyred cartoonist Naji al-Ali, sung in versions by Rola Azar, Samah Mustafa and Mohammed Assaf, in degrees of physical separation from Palestine: If my voice is silenced, do not silence your voices.

In the Unity Intifada, Palestinians took to the streets in song, art and political organization. While Israel bombed Gaza, destroying al-Mashriq music studio and around 40 other cultural institutions, the youth sang defiantly in the rubble. Mawtini, Aaba Majdaka many of the songs had been sung before three years earlier by Mohammad Okasha and other shabab in the ruins of the Said al-Mashal theatre and cultural center after its obliteration in August 2018.

But as Samaa Abu Sharar writes, voicing popular sentiment, May 2021 felt different. Canaan Ghoul led a sung protest of Sheikh Jarrah residents on 8 May a street sahra of the masses, or a late-night sitting, watched pensively by Zionist troops and a collectivity rang out across regions that comprador leaders and academics had long consigned to being settled to their fate. In Haifa, Umm al-Fahm, Ramallah and Gaza City, the music of past rebellions rang out, in songs like Walid Abdalsalams 1987 intifada anthem Nzilna a-Shawarya (We went down to the streets), or Marcel Khalifes Shiddu il-Himma, a song of labor, struggle and return. Renowned musicians became part of the mass during the 18 May general strike, with streets turned into Palestinian festivals of music and revolution.

Following histories of guerrilla music-making, songs were recorded and quickly transmitted by performers keen to take a stand. Sanaa Moussa sang Sawtoka Ya Shaabi (Your voice, my people), a Palestinianised arrangement of the Italian protest song Bella Ciao, sampling the speeches of Che Guevara and Nelson Mandela; Maryam Afifi fittingly appeared on double bass, following her violent arrest by Zionist forces in Jerusalem.

In Haifa, a center of renewed hope in Palestinian resistance, the Darbet Shams band sang to oud, guitar and drums a lullaby that saw the origins of regional division in imperialist conquest, demanding: wipe Skyes-Picot off the map. In between her involvement in street protests in Jerusalem, Aya Khalaf recorded words made famous by Julia Boutros: Oh revolutionaries of the land, revolt against tyranny, revolt against hardship.

The musical flavor of the intifada spread internationally. At a street picket of pro-Israel company M&S in Glasgow, Scotland, Palestinian cellist Tibah Saad sang of steadfastness in Yama Mwel il-Hawa, while in Manchester, oud player Reem Anbar performed instrumental messages to lift spirits in Gaza. In the midst of the rising, supporters of the Samidoun prisoners solidarity network collaborated across continents to record Souli, with qanoun and traditional percussion filling Khaled Barakats poetic call for the right of return with drive and urgency.

From Europe, Nai Barghouti sang Rajain (We are returning), listing Palestinian towns and villages and evoking the joy and celebration of traditional weddings. Contrasting the vivacity of those taking to the streets with the dead-end of capitalist social media, Samidoun and Nais songs were censored by Youtube. But despite everything, a century of cultural genocide had failed to erase and silence the people.

It would be an easy task to list the defining, musical moments of this intifada or, in the style of trendy music journalists and curators, number the prominent Palestinian musicians that listeners need to hear. Late communist Carol Brickley observed that In post-modernist times the way to celebrate a political campaign is first to run it into the ground and then to publish a glossy book about how big it was.

As a revolutionary, armed and confrontational uprising, the Unity Intifada challenged the liberal respectability of depoliticized, individualist approaches to culture promoted by imperialist and Zionist ruling ideologies. Here was popular consciousness, emerging and demanding that the rights of the whole people be recognized.

Frustrations of the Palestinian crisis had spilled over into music the lead-up to May 2021, in tracks like Inn ann qad aan aweno (If he groans, its time to take him out) by Jerusalem rappers Daboor and Shabjdeed, who critiqued those who had sold the country talking but doing nothing. If the martyr Basil al-Araj had been dubbed the militant intellectual for his drive towards critical thought and culture alongside revolutionary activism against the Zionist state, the Unity Intifada justified his observation that a new generation, a new people had arisen to throw off national oppression and put their hopes in a liberated future. That 48 Palestine joined Gaza and partitioned Palestine in resistance answered the warning al-Araj had written inside the prisons of the Palestinian Authority: do not dream of a world of happiness as long as Israel exists.

Percussionist Fares Anbar had brought his drumkit to the March of Return in 2018, answering gas canisters and grenades with beats, as Gazas bands came together to contribute to the cause. The march itself was a warning shot to those keeping a lid on popular aspirations for resistance and return, seen with renewed urgency in May 2021. One of over 260 Palestinians to be killed by Zionist forces during the uprising, Fadi Washaha, son of buzuq player Rami, was memorialised in the lyrics of Hamza al-Barghouti and the singing of Mohammad Nawahda, continuing a tradition of song which paints struggle in the colours of bravery. Martyrdom would give way to new life and those willing to fight and sing for it.

After protesting on the streets of Nazareth, Rola Azar returned to the words appearing next to Naji al-Alis Handala, prophetic and urgent, demanding that the torch be carried anew:

If the singer is silenced, keep on singing.

Lenin once wrote that a revolutionary situation is defined through at the historic fissure where the indignation of the oppressed refuse to live in the old way and the ruling class are unable to rule as before. In Palestine, the smoke of the volcanoes continues to rise.

More:

'If the Singer is Silenced': Music of the Unity Intifada - Palestine Chronicle

High school soccer: Palestine sends three to All-State team – Palestine Herald Press

Posted By on May 8, 2022

The Palestine Wildcats and Ladycats soccer teams each had four members of their team receive All-Region or All-State recognition.

Ricoah Avila was named second team All-State for the Wildcats. Avila was one of Palestines top defenders. He helped the Wildcats secure nine shutouts this season in conjunction with Goalkeeper Mauricio Garcia.

Arturo Nieto was named to the All-State team as a honorable mention. Nieto was a key part of Palestines offensive nucleus as he recorded 28 goals and 44 assists this season. He had his top game against Trinity in a five-goal showing resulting in a 15-0 win over Trinity.

Tony Garcia was first team All-Region for the Wildcats. Garcia also received first team praise with 37 total goals on the season. His best performance came in a 13-0 win over Sabine during the playoffs where he put home five goals. He had a pair of four-goal performances against Westwood and a hat trick against Madisonville.

Ty Carnes wrapped up the state superlatives for the Wildcats as a member of the All-Region second team.

For the Ladycats, their goalkeeper Celeste Lara was named second-team All-State. She was dynamic as they key defender for the Ladycats with 18 clean sheets on the season. She also held Chapel Hill without a goal during their playoff run, which resulted in them winning in a penalty kick shootout.

Camila Dominguez was named first-team All-Region. Dominguez was also awarded District 16-4A Most Valuable Player.

An astonishing 100 career goals milestone highlighted Dominguezs junior season. Dominguez became their programs all-time leading goal scorer during their 11-0 district win against the Crockett Lady Dawg in a three-goal performance. She also set the record for most goals in a season for the Ladycats during that game with five.

Dominguez was on fire for much of their district run with her only non-scoring game coming in their district finale against the Westwood Lady Panthers. In total, she scored 41 district goals.

Azucena Garcia was also named first-team All-Region, while Allie Seat was honored with second team.

Excerpt from:

High school soccer: Palestine sends three to All-State team - Palestine Herald Press

Cornwall circus performers shot at and tear gassed in Palestine as they help students – Cornwall Live

Posted By on May 8, 2022

A circus theatre company from Cornwall has been shot at and tear gassed after being invited to work with young performers in Palestine. Satya Lapham, artistic director of Incandescence Circus Theatre Company, said: "Coming from Cornwall, this is definitely not a normal reality to find yourself in. To the students they did not bat an eye, as this is their daily reality."

Thirteen members of Pendeen-based Incandescence travelled to the area of conflict in April to create a show with artists from Palestine Circus School, but due to escalating violence a tour to five different locations was abandoned. The circus company, which has toured and created shows in 50 countries over the past 20 years, turned the awful situation into a positive and created a theatre where they performed free shows for Palestinian children.

The Cornish and Palestinian circus schools combined to create Cirque Farah, which means Circus of Joy. Satya told CornwallLive: "Incandescence was very privileged to be invited to Palestine to create a show with the artists from the Palestine Circus School in Bizet. The show was then meant to tour around Palestine. Due to the escalated violence over the three-week period we spent in Palestine we never got to do the tour, as it was too dangerous. The conflict even entered the outskirts of Ramallah where we experienced first hand the Israel Armys orchestrated violence against the Palestine people. We were shot at and tear gassed leaving the school to get back to are accommodation."

Read more: Cornish circus wows the world but no one in Cornwall knows about them

"I cannot imagine what it must be like to live permanently under occupation with the most basic human rights being taken away from you. Just the thought of being prevented from swimming in the sea or moving freely though my country of birth is hard to imagine let alone adding the permanent fear of violence and aggression into the mix."

Satya added: "So we did our best to turn this awful situation into a positive. Turning the circus school into a theatre with whatever lights we could get our hands on, which to be honest was not a lot. We wanted a positive to come out of it all, especially for the Palestine artists. So we did the show as many times as possible in the small circus school tent for free for Palestinian children and ran as many circus master classes for the circus schools teachers so they could then pass these skills onto the younger students. The circus big top became the sanctuary for us all."

Incandescence's stunning larger than life theatrical circus shows are renowned across the world and theyve even worked with Beyonce and Take That. However, very few people in their home county know anything about the Cornish company. What started as a dream for Satya, who as a little girl from Sennen saw a trapeze artist at Cornish theme park Flambards, has grown into a hugely successful company which brings hundreds of thousands of pounds into the Cornish economy despite never staging shows on home turf.

Incandescences productions skilfully blend world-class circus performance with beautiful dance choreography, memorable theatrical characters and stunning costumes set to eclectic and diverse live music scores, creating unique performances. The company has been producing and touring circus productions both nationally and internationally from its family-run headquarters at Trewellard Industrial Estate at Pendeen near Penzance.

Highlights include creating a site-specific show in a Thailand jungle, a crane show in Egypt for Beyonces I Am tour, a custom show on a lighthouse out at sea and being the first company to dare to tour 34 people and two tonnes of freight across Bolivia.

Satya said: "If you live in the Gaza Strip, you cannot get out, you are trapped and it's the most densely populated and bombed place on the planet! I have had a Palestinian arts and social circus company from the Gaza Strip trying to get our help as they have seen on social media the work we have been doing in Palestine. But we cannot get in and they cannot get out."

She now wants to bring the Palestinian performers Incandescence worked with to Cornwall, to give them a taste of the freedom we enjoy. She said of the Palestine Circus School: "It is an amazing creative space run by some of the kindest compassionate people I have ever met. This gives their students a safe space amongst the daily turmoil they experience in this beautiful country. The students can show up be themselves, support each other and have a positive creative outlet. The school provides hope and opportunities for the youth. I left a piece of my heart in the circus school's big top with them to keep safe until I return to them or they find a way back to me."

"I want to put up a big top in Cornwall and share the joyful show we created together under the craziest conditions out here in Palestine. I want to bring them here to my hometown. I want to introduce these amazingly kind, talented, humble, resilient young artists to my beautiful Cornwall and all of the amazing people that live here. I want to introduce them to the ocean, for them to be able to swim freely in the sea. To walk on the beach, to climb, to explore our wonderful Cornwall. For them to be for a moment without fear and free."

She added: "I will be dreaming this into reality alongside the other UK and Palestinian artists. Anything is possible in the circus and the world at the moment needs more magic. If you would like to help us realise this dream and can help in anyway please do get in contact with us."

If you can help Incandescence, please email satya@incandescence.co.uk

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Cornwall circus performers shot at and tear gassed in Palestine as they help students - Cornwall Live

WATCH: Lufthansa ADMITS They Targeted Jews Who Did Nothing Wrong – VINnews

Posted By on May 8, 2022

FRANKFURT (Yaakov M / VINnews) A stunning video has emerged showing a Lufthansa agent admitting that the airline targeted Jews.

In the video, an exchange takes place between a Jewish passenger and an airline supervisor. The passenger demands to know why a huge group of Jews was punished, when only one or two did anything wrong. The employee admitted that they were making the entire group of Jews pay for the actions of one.

She said, It was Jewish people who made problems. She added, Jewish people coming from JFK.

At another point in the video, when pressed on why every Jew was being banned, she said Everyone is paying for a couple [of peoples actions].

Last week a large group of Charedim were prevented from boarding a flight from Germany to Hungary, leaving them stranded. The group was en route to Kerestir for the yahrtzeit of Rav Shayale ztl.

Several groups were traveling to Hungary via Germany on Lufthansa Airlines, about 150 passengers in total.

According to reports, nearly all the Jewish passengers followed the mask rules, except for one or two passengers who did not comply, leading to a confrontation with airline staff.

Witnesses said that more than 100 Jews were banned from the connecting flight, because of the one or two who defied the rules.

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WATCH: Lufthansa ADMITS They Targeted Jews Who Did Nothing Wrong - VINnews

Jewish gangsters once took on Nazis in the streets of NYC – New York Post

Posted By on May 8, 2022

In 1938, New York City had a Nazi problem.

At the time, there were about 12 million German immigrants in the US, and most were happily assimilating. But about 1 in 500 were members of the German-American Bund, a national organization that avidly supported Adolf Hitler and pledged allegiance to Germany.

Its literature called the Jewish people a menace and a threat to democracy. In New York, the Bund held massive rallies, goose-stepping down the streets of the Upper East Side in brown-shirted uniforms with swastikas on their arms.

The demonstrations terrified New Yorks Jewish community, many of whom had relatives in Europe and had been watching the headlines from Germany with growing alarm. A former US congressman and judge named Nathan David Perlman saw the path the Bund was on, and he wanted it stopped. He knew their actions werent illegal, but the judge had a revelation one evening while enjoying a cocktail in a Manhattan saloon.

What those Nazis need is a good ass-whipping, realized the judge, as Michael Benson describes in his new book, Gangsters v Nazis: How Jewish Mobsters Battled Nazis in Wartime America (Kensington), out now.

Perlman knew exactly who should deliver said ass-whipping, too. He called Meyer Lansky, New Yorks preeminent Jewish gangster.

You got some boys who might want to punch a Nazi? he asked.

I do, Judge, the mobster answered. Respectfully, you understand we can do better than punch? I know just the crew in Brownsville. The boys in the press call them Murder, Inc.

Lansky had grown up tough on the Lower East Side with gangsters Benjamin Bugsy Siegel and Charles Lucky Luciano, helping to form New Yorks Five Families organized crime outfit and becoming rich and powerful through bookmaking, bootlegging and opening casinos. Lansky was smart but tough, too, willing to get physical when necessary.

Perlman declined Lanskys offer to kill the Nazis. Instead, he wanted Lansky to teach the Bund a lesson they wouldnt soon forget.

I want you to do anything but kill them, Perlman said.

The purpose of the German-American Bund was to promote Hitlers agenda in the US, and throughout the 1930s various American Nazi organizations were discovered amassing arsenals of arms and ammunition, planning to sabotage roadways and power plants even buying planes for a Nazi air force inside the United States. While the Bund was started by German-Americans in the United States, Adolf Hitler knew of its existence (theres a picture of him shaking hands with Bund boss Fritz Kuhn) and approved of it. Hitler knew from his own experience in World War I that he didnt want to fight the Americans again, so he hoped to brainwash the country into supporting him.

Many of New Yorks Germans lived in Yorkville (East 86th Street was nicknamed Sauerkraut Boulevard), where the Bund frequently held rallies and parades. To honor Hitlers 49th birthday on April 20, those fascists planned a celebratory march from Carl Schulz Park to the Yorkville Casino.

Waiting for them at the casino were Meyer Lansky and his Jewish gangster friends, including members of Murder, Inc.: Mendy Weiss, who worked as a kidnapper and choker; Buggsy Goldstein, rumored to crack jokes while killing; Harry Pep Strauss, reputedly one of the most prolific contract killers; and Jacob Drucker, known as an ice pick man for his favorite means of murder.

After the parade, the Bund planned on listening to a speech from Kuhn in a ballroom decorated with swastikas and likenesses of the Fuhrer.

Lanskys crew broke into three groups: Outside, five racketeers with baseball bats and pool cues waited to pound fleeing Nazis; on the second floor, five more planned on attacking from on high; and in the back of the casino ballroom sat Lansky and friends, Jewish men who listened to ugly speeches briefly before randomly unleashing haymakers. The gangsters attacked from three sides and15bouts of fisticuffs ensued, and although the gangsters were far outnumbered bythe more than 3,000 Nazis,it wasnt a fair fight most Bund members cowered in fear, while the gangsters dealt in violence every day.

Men who knew how to march were fighting men who knew how to hurt, Benson writes.

When it was over, Benson writes,scattered about were injured Nazis. So much blood. Some lay unconsciousafter their heads were pummeled, others with compound fractures of the limbs. The gangsters only challenge was not killing anyone, which they barely accomplished: After beating one mouthy Bund member into semi-consciousness, Buggsy and Drucker tossed the man out a second-story window. He survived, but his leg was shattered. Afterward, Lansky and company dropped their weapons andthe American Legion hats they wore for coverand slipped into the night, never fingered for the assault exactly as Lansky hoped, the next day The New York Times blamed the melee on the Legion.

You got some boys who might want to punch a Nazi?

Judge Perlman had offered Lansky compensation for the work, but Lansky refused. I need no pay, Judge, Lansky told him. I am a Jew, and I feel for the Jews in Europe who are suffering.

Lansky didnt want help, either.When his boyhood friend Lucky Luciano offered his Italian thugs to assist in the ass-whippings, he demurred.

Its a job for Jews, he explained.

The Battle for Yorkville had the desired effect. When the next Bund meeting was scheduled for White Plains, only about 250 of an expected 1,000 Nazis showed up, many still bearing injuries from the Yorkville fracas. A strong police presence kept Lanskys crew from getting into the arena, but he bribed two local Jewish teenagers for $1 each to smuggle corked, glass bottles into the event.

With the first speech underway, one boy yelled Hitlers got one ball! and both threw their vials towards the stage. Stink bombs erupted and the crowd fled. By the time the arena was aired out and the proceedings restarted, even more seats were empty. Lanskys war of intimidation was working.

While the US government understood the First Amendment protected the Bunds right to march and rally, it still disapproved of the group. President Franklin D. Roosevelts unofficial position was to make the American Nazis uncomfortable whenever possible, Benson writes.

Judge Perlman went beyond New York to help with the effort. In Chicago a city where boardinghouse signs plainly announced No Jews or dogs allowed he reached out to Jake Greasy Thumb Guzik. Guzik was Chicagos senior Jewish boss, right-hand man to Al Capone.

Guzik happily said I do when Perlman asked if he knew people who could punch a Nazi. The next time Chicagos German-American Bund met, they were waylaid by various hardened Jewish boxers, including Jacob Rubenstein, who would later be known as Jack Ruby, infamous killer of Lee Harvey Oswald.

Its safe to say that by 1939 every Nazi in the Windy City knew how tough Jews could be, Benson writes.

It was a similar story in Los Angeles, Detroit and Cleveland, with every battle between Nazis and Jews ending the same. The gangsters had an appetite for violence that overwhelmed their Aryan foes. Germans fled and cried and covered their faces with their hands.

And at the end of every vicious attack, the Bund was threatened with even more violence. After one Buffalo brawl, a Jewish hood was heard grumbling to a fallen, bloodied Nazi, Next time we aint gonna be so nice.

Back in New York, Lanskys work had chased the Nazis across the Hudson River to Newark, where the group fared no better. Newarks Third Ward was led by Longie Zwillman, whod spent his New Jersey childhood defending Jewish kids from Polish bullies.

The Bund scheduled meetings for Newark, even posting flyers calling for the citys streets to run with Jewish blood. Judge Perlman contacted Longie about the Nazis plans and he deputized one of his enforcers, Nat the Fighting Hebrew Arno, to put together a crew.Arno recruited other Jewish pugilists and mob enforcers, and soon The Anti-Nazi Minutemen of America was born.

A lot of them just plain loved to fight, and busting up those Nazi creeps sounded like fun, Arno said.

In subsequent Newark battles, Hymie The Weasel Kugel was seen incapacitating Nazis with frying-pan blows to the head. Golden Gloves boxing champ Harry The Dropper Levine knocked them out. It was a hobby that thrilled Jewish toughs like Puddy Hinkes, whose only complaint was the single restriction on their work. Its just too bad we couldnt kill them all, he grumbled.

By 1939 it wasnt just Jewish gangsters fighting the Bund. News from Europe of the horrors Jews were facing there being forced into ghettos or sent to camps turned the tide against American Nazism. Every time the German-American Bund or other similar organizations met, patriotic Americans by the hundreds gathered to protest.

When Fritz Kuhn scheduled a massive event for the Bund at Madison Square Garden in February 1939 supposedly a pro-American event, but really just another chance to espouse angry anti-Semitism more than 1,700 NYPD cops had to protect the venue from an angry crowd of thousands gathered outside, including Lanskys crew. Many of the uniformed Nazis hoping to attend were beaten before they could even enter the arena, and the final death knell for those fascists was tolling. By 1940, the Nazis in America were on the run, Benson writes, fearful of stink bombs and crowbars. By Pearl Harbor, the Bund was through.

As to why Meyer Lansky and Mickey Cohen, Jewish gangsters from different coasts, offered their violent services pro-bono to Judge Perlmans crusade, they gave exactly the same reason: It was my patriotic duty.

Link:

Jewish gangsters once took on Nazis in the streets of NYC - New York Post


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