Reading Response 11 (Noura's Thesis)

In Noura Dabdoub’s thesis titled “Homeland Redefined: Spaces of National Belongings,” she discusses the current Israeli-Palestinian conflict from the perspective of physical and emotional space and how the redefinition of this has the possibility to create peace in the region. She begins by explaining that for both the Palestinians and the Israelis, the concept of homeland is synonymous with exclusion.  Dabdoub states, “identities attached to the same land have continuously affirmed and institutionalized the exclusion of the “other” by perceiving the “other” as a threat to their connection to the land” (3). This sentiment is similar to that argued by Armstrong. Karen Armstrong stated that throughout the history of Jerusalem, one group has replaced another as sovereign. A reoccurring theme in the invasions and conquers has been exclusion and marginalization. Both Armstrong and Dabdoub point out that, despite the history of exclusion and violence, there were moments in the Middle East where Jews, Muslims and Christians were able to coexist in relative peace. Just because there is violence and unrest currently does not mean that it is not achievable.

Through Dadboub’s analysis of Zionism and Arab Nationalism and their ties to the ‘homeland,’ I am struck by her argument of redefinition in order to promote peace. She affirms that these two groups have an overlap in what land is considered ‘theirs’. In the thesis Dabdoub alludes to common teachings of both Israelis and Palestinians. She quotes Evan Weiss in saying that “Israeli children learn that in building that state, they encounter an unpredictable and irrational enemy, the Arabs…” (13). This exact concept is echoed by what is taught to the Palestinian children: “it is also inculcated in them that they have common struggles against a common enemy…the Jews” (18). These two parallel teachings continue to perpetuate the conflict. When at a young age children are taught to have an enemy, that is may become difficult to create peace- but not impossible. Through Dadboub’s explanation of homeland and identity, she affirms that homeland does not have to be restricted to a specific physical location. The identity of a group is rooted in its shared culture, language and history. A homeland serve a group by “providing a sense of collective community, attachment, identity and security” but it is not essential that this be under the political control of this group. I really appreciate Dabdoub’s affirmation that it is possible to coexist and both share the same homeland without excluding the other.  Cultural identity can be preserved without denying another. 

I am really glad that Noura got the chance to travel to Indiana University for the Living Jerusalem workshop on Oct. 12th sponsored by  the Center for the Study of the Middle East, The Jewish Studies Program, the American Folklore Society and the Department of Folklore and Ethnomusicology. It is an amazing opportunity to meet not only Noura and read her work but also influential intellectuals such as Salim Tamari and Galit Hasan-Rokem. This class not only gives us the chance to be exposed to ideas we rarely get a chance to explore, but it allows us to meet the people behind them. I am very grateful for the workshop and all of the sponsors who made it possible.