peace – Page 6

Two states viable

Gershon Shafir was in Vancouver Nov. 9 to discuss some of the issues he raises in his latest book, A Half Century of Occupation. (photo from pages.ucsd.edu/~gshafir)

What does it mean to have a “permanently temporary occupation” in Israel? Gershon Shafir was in Vancouver Nov. 9 to discuss this question. A guest speaker at Simon Fraser University’s School for International Studies, Shafir is an Israeli expat, University of California, Los Angeles, sociology professor and author of the recently released book A Half Century of Occupation: Israel, Palestine and the World’s Most Intractable Conflict.

It’s the 10th book for Shafir and he wrote it specifically for the 50th anniversary of the 1967 war. The permanently temporary occupation is a difficult subject to discuss, he said.

“That’s because the existence of this phenomenon – that Israel is an occupying power – is denied. But what’s going on is an occupation and is considered to be so by the Israeli government itself when arguing in front of the country’s Supreme Court, the international community and the Palestinians that live under it.”

Shafir said the word occupation is a legal term referring to the effective control of a country on a territory over which it has no sovereignty.

“Israel’s occupation is one of the longest belligerent occupations since World War Two and it’s truly exceptional because it’s going into its third generation,” he told the Independent. “In my book, I look at the nature of the occupation, the role played by the Israeli state through settlement, and radicalization by religious settlers. I also study the feasibility of alternative solutions.”

Prior to 1948, Jewish settlement occurred in areas that were least densely populated by Palestinians, allowing the possibility of a separation between the two groups. “But religiously motivated settlers prefer to have their new settlements in the heartland of the most densely populated Palestinian areas, so the settlement process has been radicalized,” said Shafir.

In his lecture, and in more detail in his book, Shafir discussed the extent to which the occupation has transformed the Israeli-Palestinian conflict. As part of his book, he conducted a study that found the built-up area occupied by Israeli settlements is two percent of the West Bank and the demographic ratio of Israeli Jews to Palestinians is 1:7. He questions the widespread consensus that a territorial partition of Palestine and a two-state solution is no longer possible.

“I’ve carefully counted the number of settlers and the places where they reside, and I’ve subdivided settlement into different categories. What you discover is that if you remove 27,000 settlers in the West Bank, a land exchange is possible, as is a territorial partition and a Palestinian state,” he said. “People who say a two-state solution is impossible don’t sufficiently study the feasibility of a one-state solution.”

Shafir added that he’s not advocating a political position in his findings. On the contrary, he’s just suggesting that, based on his research, a two-state solution is still feasible. “Let’s not give up on that idea too soon, because we don’t know what we’ll be walking into,” he advised.

The lecture at SFU was part of a book tour in which Shafir spoke on university campuses in Boston, Seattle, New York and Los Angeles. Shafir comes to this topic with years of pedigree. He was president of the Association for Israel Studies in 2001-2003, and the books he’s authored include Land, Labor and the Origins of the Israeli-Palestinian Conflict, 1882-1914, Being Israeli: The Dynamics of Multiple Citizenship (co-authored with Yoav Peled), which won the Middle Eastern Studies Association’s Albert Hourani Award in 2002, and Struggle and Survival in Palestine/Israel, a collection of life histories, which he co-edited with Mark LeVine.

Lauren Kramer, an award-winning writer and editor, lives in Richmond. To read her work online, visit laurenkramer.net.

A novel born of heartbreak

Nathan Englander will be in Vancouver on Oct. 22 to discuss his latest novel, Dinner at the Center of the Earth, at a salon hosted by the Cherie Smith JCC Jewish Book Festival. (photo from Cherie Smith JCC Jewish Book Festival)

You won’t have to travel to the centre of the earth to meet award-winning, bestselling American author Nathan Englander. On the afternoon of Sunday, Oct. 22, he will be in Vancouver for a writers salon hosted by the Cherie Smith JCC Jewish Book Festival.

The Jewish Independent spoke to Englander by phone last week. He had just arrived in Seattle by train, his flight there having been canceled. In the midst of a tour for his latest novel, Dinner at the Center of the Earth (Alfred A. Knopf, 2017), he spoke to the JI between back-to-back events.

Englander’s novel is a compelling read in which he explores the Israeli-Palestinian conflict via five characters. To simply quote from the publishers, who sum it up succinctly: “A prisoner in a secret cell. The guard who has watched over him a dozen years. An American waitress in Paris. A young Palestinian man in Berlin who strikes up an odd friendship with a wealthy Canadian businessman. And the General, Israel’s most controversial leader, who lies dying in a hospital, the only man who knows of the prisoner’s existence.”

Each of these characters is fascinating, and Englander displays a remarkable talent for being able to put himself inside people’s heads, to clearly and realistically explain their feelings, their motivations. The characters both set events in motion and are carried along by events out of their control. One of the main characters, “the General,” lies in a coma and yet Englander fully develops him as a living, breathing human being.

The General is obviously based on former Israeli prime minister Ariel Sharon, who died in 2014 after having been in a coma since 2006. Englander’s character is a large man, he has been in a coma for years, he once ruled the country and was a tough, controversial military figure (“an unrelenting warrior”), his wife was named Lily, one of his sons was shot and killed, etc., etc. Nonetheless, Englander was adamant that the character not be seen as Sharon, but as “inspired” by him.

Englander said he knew people would come “locked and loaded with [their] politics to this story…. I thought it was really important that, wherever the parallels are [from] one reality to my fictional reality, that my general be his own character … so that I could fully empathize and fully get into his head. Even for me, I needed to build my own person, whatever the warring personal parallels are.”

Reading Dinner at the Center of the Earth, one does get the impression that Englander was trying to sort out his own views about the conflict, rather than make any pronouncements or come down on any particular side.

“It was imperative to me that this not be didactic and not be a big lecture,” he said. “I have a 500-page version of the book that I cut in half. I just wanted it to be story-driven and character-driven, for people to be able to enter into the discussion or to reflect on where they entered the book and where they left it, on their own positions.”

For his part, he said he’s learned a lot about the book from being on the road. One of his first tour events was with fellow writer Jonathan Safran Foer, who commented on the parallels between the dinner of the book’s title and a dinner that takes place between the guard and the prisoner; an aspect that Englander hadn’t considered. “I wish I had been smart enough to consciously think of it,” he said, “but the subconscious takes care of that for you.”

While Englander insists that “there’s no position in this book,” one woman, after a tour event, argued that it takes “a position on peace,” that it’s hopeful about the prospect. From this and other exchanges, Englander admitted, “I really do believe that the more it [peace] seems impossible, the more I believe we have to make it possible.” But, he said, about writing any messages into the book, “I can’t tell you how much of it was conscious intent versus subconscious work. For me, all my conscious intent was this idea of it to land on no side, for us to explore.”

For Englander, two lessons learned from being a reader himself helped shape this novel. One is that a well-functioning book represents a shared experience between an author and a reader. “I used my brain to write it and then there’s this physical thing that you can pick up and read,” he said, and so, in writing Dinner, he fought “against all punditry and ‘mansplaining’ and lecturing and … didactic” inclinations.

The other aspect he keeps in mind while writing, he said, is all the unanswered questions he had as a boy growing up in a religious environment. “It’s the books where people were brave enough to wrestle with the questions that changed me. All of the books that changed my life, that saved me, none of them had answers, they just were by authors who truly were willing to wrestle with terrifying questions. So, for me, I really wanted to structure this [novel] to swing back and forth and back and forth…. I wanted to mirror the circles of the conflict, these unending cycles.”

The story of Dinner at the Center of the Earth had been percolating since Sharon became prime minister of Israel in 2001. About the Second Intifada and Sharon’s election win, Englander said, “That was my first adult political heartbreak of that size…. All those years of work [on peace], it was right there.”

The more distant we get from peace, he said, the more “you may think it’s impossible, but it was really right there for the taking. I just couldn’t shake it. I was desperate to explore this unending conflict. So, yes, it may be just the tiniest glimmer of optimism [in the novel] but I do think it’s optimistic in the end, however dark some of the turns are.”

He hasn’t been writing the novel for 16 years, of course. He had the idea and needed a structure for it, which he found on his last book tour, while in Israel. The front page of the newspaper he was reading had a story on “Prisoner X, this Australian guy [who had a life] so similar to my life in a lot of ways – maybe he got more Zionism and I got more Bible but [he was] a religious, Anglo Jew who ends up moving to Israel.” This man not only “adopted an ideology” but joined Mossad, did “scary deep undercover stuff and then becomes a traitor.” His situation made Englander wonder, “What would it take to flip someone for empathy, out of feeling for the other side? That’s what would interest me,” so Prisoner X became Dinner’s Prisoner Z.

The other notion about Prisoner X that intrigued Englander was that the public only found out about Prisoner X’s existence after the man hanged himself. “He only lived in the moment he died, and there was no X and no cell until the moment he hanged himself.”

Englander’s imagination seems to know no bounds. His stories and novels are set in various countries (Russia, Israel, United States, Argentina, to name a handful) and his characters range from an Orthodox rabbi who supplements his income by being a mall Santa Claus – one of the many people readers meet in Englander’s first book, the collection of short stories For the Relief of Unbearable Urges (Alfred A. Knopf, 1999) – to the General of Dinner, his fourth book. Englander is also working on a second play because, he joked, with 10 years between his first and second book, he had to tell people he “wrote book” for a living and, since his first play in 2012, he’s been writing “books and play.”

One theme that runs through all his work, regardless of form, topic or setting, he said, is that they explore “grey space, or Schrödinger’s cats, multiple realities.”

“As the books go by, I see that I’m clearly … obsessed with this grey space, which I think is probably from having a black-and-white education and growing up in a black-and-white reality,” he said. “Especially now, I can’t understand people who can’t see the other side.”

By way of example, he said, “I learned that in Israel, where I was a Jew living in Jerusalem, whose holy site was the Temple Mount … it became clear to me this wasn’t a disagreement, or something on a spectrum, that my Palestinian neighbour, she is living in Al-Quds and Haram al-Sharif is her holy site. We were living in the same physical space but in literally separate realities.”

This is also the case in the United States now, he added. “There are regular citizens that, because of the dual realities we now have here … you could show them two pictures of an inauguration, one with more people and one with less, and you’d have regular folks say, yes, the picture with less people has more people in it. That’s not an opinion, that’s inhabiting a different reality.”

Human beings can make anything happen, said Englander. “We’ve sent people to the moon and brought them back,” he said, and our cellphones have far more power than did any Apollo mission. So, you want to make peace? “Everyone knows the math there. Don’t anybody pretend they don’t know who’s going to trade what. There are some very minor, tweakable things. Don’t tell me everybody doesn’t know what they need to do to make that peace happen tomorrow, if they wanted it to happen.”

Englander immerses himself in his work. For The Ministry of Special Cases (Alfred A. Knopf, 2007), a novel about Argentina’s Dirty War, he did years of research. “You need to own that world,” he said, in order “to drop my own ministry on top of that city [Buenos Aires].” He said it is akin to being an artist in, say, Cubism: “You need to know how to paint before you can put both eyes on one side of the face.”

With Dinner at the Center of the Earth, Englander said he was returning to familiar ground, which required much less research.

“I’ve had so many different sides of the experience, from the Jerusalem of the Bible that I had my whole life, to living in Israel in the First Intifada to getting a degree in Judaic studies to living in Israel for another five years, to watching the news a million hours a day to reading the papers.” He’s also on the faculty of New York University, which has taken him to cities like Paris and Berlin, both of which are integral places in his latest novel. “I was very interested in exploring territories that felt like ‘my territories,’ including historical [ones],” he said.

For things he didn’t know, he sought advice, such as speaking to a doctor friend about what it means to be in a coma and learning about boats and the mechanics of sailing from people who knew about those things.

As for the writing of the book and how it came out, he said that he reworked the rough draft of the novel for almost a year, while he and his family were in Zomba, Malawi, where his wife, Rachel, was doing research for her PhD. “It was an extraordinary place for me to be, somewhere so far and so radically different from my own realities and where I’d lived…. It was a very special place from which to imagine these places and draw off memory.”

The pre-book festival salon will take place Oct. 22, 2-4 p.m., at a private residence (address will be given to ticket buyers). Tickets are $72, which includes copy of Dinner at the Center of the Earth and a reception. Visit jewishbookfestival.ca to reserve your place at the salon and for more information about this year’s festival, which takes place Nov. 25-30.

Not a voice for peace

The American organization Jewish Voice for Peace claims as its mission the achievement of “a lasting peace for Palestinians and Jewish Israelis based on equality, human rights and freedom.”

As anyone living in 2017 knows, words are occasionally empty vessels, and can at times even express the opposite of what they appear to convey. JVP’s mission is an example.

The JVP website equivocates on whether a one-state or two-state solution is desirable for Israelis and Palestinians. “We support any solution that is consistent with the full rights of both Palestinians and Israeli Jews, whether one binational state, two states, or some other solution. It is up to Israelis and Palestinians to reach a mutually agreed upon solution,” it reads. But a new campaign by the organization is making waves – and showing JVP’s true aims.

The group is calling on young Jews to reject the offer of a free trip to Israel through Birthright. The campaign’s hashtag – #ReturnTheBirthright – underscores JVP’s nonchalance about Jewish self-determination.

Posters for the campaign ask: “How was your trip to Israel? The 5,149,742 Palestinian refugees are curious.”

We could split hairs about the number 5,149,742. Palestinian refugees are defined unlike any other refugees in the world. Thanks to the perpetual Palestinian statelessness created and maintained by the Arab world since 1947-48, and a United Nations definition that makes refugee status an inherited Palestinian birthright, the number of Palestinian “refugees” grows larger by the year.

Explaining the campaign, the group’s website says, “we must acknowledge that the modern state of Israel is predicated on the ongoing erasure of Palestinians. Taking a Birthright trip today means playing an active role in helping the state promote Jewish ‘return’ while rejecting the Palestinian right of return. It is not enough to accept this offer from the Israeli government and maintain a critical perspective while on the trip. We reject the offer of a free trip to a state that does not represent us, a trip that is only ‘free’ because it has been paid for by the dispossession of Palestinians. And, as we reject this, we commit to promoting the right to return of Palestinian refugees.… There are other ways for us to strengthen our Jewish identities, in community with those who share our values. Israel is not our Birthright.”

The campaign invites young Jews to sign a promise declaring: “We are Birthright-eligible Jews between the ages of 18 and 26. We pledge that we will not go on a Birthright trip because it is fundamentally unjust that we are given a free trip to Israel, while Palestinian refugees are barred from returning to their homes.”

There is a host of problems with JVP’s approach. Almost everyone acknowledges that a final agreement between Israelis and Palestinians will include some accommodation for Palestinian refugees. But even top Palestinian officials have acknowledged this is likely to be some sort of compensation or exchange, not a literal and complete right of return that would effectively eliminate Israel’s Jewish majority. By demanding precisely that – a complete and literal right of return for Palestinians, ignoring all the nuance, history, practicalities and implications of such a move – JVP is calling for an end to Israel, despite talk about wanting Israelis and Palestinians to reach a mutually agreed upon solution.

Moreover, if “a lasting peace for Palestinians and Jewish Israelis based on equality, human rights and freedom” is JVP’s genuine objective, they are going about it all wrong. The inevitable outcome of the right of return that is endorsed by JVP would be a Palestinian-majority region between the Jordan and the Mediterranean.

There is plenty to criticize in Israel’s approach to Palestinians, particularly by the current government. But, by polarizing the discussion, encouraging Palestinians to expect complete victory without compromise, groups like JVP make things worse, not better.

When both sides compromise and acknowledge that the other has rights, the potential for peaceful coexistence will emerge. Campaigns that deny the Jewish people’s right to sovereignty in their indigenous homeland do not advance a resolution to Palestinian statelessness; they prolong it.

In the meantime, as Jewish university students return to classes this month, we encourage them to travel to Israel, whether on Birthright or another program, and take the opportunity to open their eyes to the world, to look at it critically and refuse entreaties to bury their heads in the sand.

Fighting for peace, or to win?

We need to redefine our “opponents.” In the news, it’s whites against blacks, Palestinians against Israelis. But we don’t have to accept these categories. In Pittsburgh, you can find black and white, Jewish and Arab Steelers fans united against the New England Patriots. (photo by Bernard Gagnon)

The past several weeks have been difficult, but also very easy. Difficult, because it feels like civilization could be spiraling into an irreversible Armageddon of hate, violence and destruction. Easy, because I feel like I know where I stand. I have moral clarity. The neo-Nazis marching down the streets yelling anti-black, antisemitic chants reminiscent of 1930s Nazi Germany are wrong. The people who counter-protest for equality, shouting that hate will not prevail – they’re right. They’re the good guys. The “bad guys” think they’re superior; they think it’s OK to disparage others because of their race or the colour of their skin. “We” believe in the dignity of every human being. Simple.

Until recently, when I had one of those moments of disconcerting humility. I saw a Facebook post of Trump Tower surrounded by big, white garbage bins. The caption read something like, “As usual, Trump surrounded by white trash.”

I am mortified to say that my initial reaction was to chuckle. The joke tickled the funny bone of my youth, growing up in small town New Jersey, where the “white trash” used to make fun of us and “we” would look down on them. But I felt horrible for my reaction, and was forced to ask myself, am I really so much different than those I am quick to blame?

I was similarly disturbed when I saw a video of counter-protesters in Charlottesville screaming at the white supremacists marching. They chanted, “You lost, we won. Go home!” Their argument being – our military defeat ended your right to be in public? Is that what we think? If so, when we “lost” and Donald Trump “won,” should we have conceded, packed it up and stayed home?

Of course not. Defeat makes us dig in our heels and fight back harder. When “we” do it, it’s right, but when “they” do it, they’re a bunch of cry-babies.

This summer, I had the tremendous privilege of participating in a four-day retreat with Pathways, a program sponsored by the American embassy that brings together Arab and Jewish English teachers in Israel to teach them “negotiating skills.” The program was powerful, intense, optimistic, and hopelessly depressing.

I was somewhat familiar with Pathways prior to the retreat because they’d done a workshop at my school with our 10th graders. Our students met with Arab kids from Nazareth, engaging in exercises that stretched their ability to think outside the box, and beyond themselves. They learned how to listen, cooperate and confront challenges with a variety of new and different tools.

One tiny example is when the students were paired to arm-wrestle. The challenge was for each kid to “bring the other’s hand to the table as many times as you can.” Intuitively, the kids begin to wrestle, but one clever boy said to his partner, wait, if we work together, letting each other win, we can both do much better than if we actually fight. The point being – you don’t have to lose in order for me to win. In fact, when we help each other, we both win more.

So, when, at our teachers’ retreat, we were divided in pairs and given the task to play a two-dimensional Connect Four game, I was prepared. Each of us was given a different set of instructions that we were not permitted to share with our opponent. This meant, of course, that we were playing by different rules. The challenge to both of us was to get “as many points as you can.”

My secret paper instructed me to get as many XOXO combinations as possible. I quickly figured out from his strategy that he was going for XXXX. Great. If we could have spoken and I could have explained to him the idea, we would have designed the board to maximize our mutual success. There was nothing that required us to get more points than the other person, only to maximize our own. However, we were not allowed to discuss, and my opponent was out to win. He didn’t understand that I had different rules. He thought he was clobbering me.

In our first round, I was happy to let him take his wins and I took mine. It looked to me like we were neck and neck. But, somewhere in the middle of the second round, his smug attitude was getting to me and I wanted not just to win, but to take him down. I started to block him, and I was scoring big, and he had no idea. It was fun.

When we got to the end and they revealed all the instructions and asked us to tally our points, we were both in for a surprise. It turned out that not only did we have a different set of rules, but I received more points per row than he did. The game was totally and illogically stacked in my favour. It would have been nearly impossible for him to win, even if he had all the information from the start.

It was an interesting exercise, but my partner didn’t really get it, not even after it was over. He protested that it was unfair – that I had all the advantages. And, while it was a game, I felt uncomfortable with this Arab person not understanding why I, the Israeli, had all the advantages and he never stood a chance. A little too close to home. And it was a bit depressing that my partner couldn’t understand that the whole point of the exercise was that it didn’t matter who had more points. It was never about winning and losing.

Sadly, it reminded me of another moment at the retreat, when I was seated by a different Arab man. He told me he lives in Abu Tor, a mixed Arab and Jewish neighbourhood on the border of East Jerusalem. Without thinking, I blurted out, “Hey! My best friend just moved to Abu Tor!” As the words came out of my mouth, I realized that many Arabs are not so happy that Jews are moving to Abu Tor. Indeed, he replied, “Yes, well, I’m sure her area is much nicer than mine because many more resources are invested in the Jewish section than where I live.”

I could have countered with the fact that most Jerusalem Arabs reject citizenship, or that they teach their children to hate us, but the truth is that I just wanted to cry. Because, basically, he was right. Why should he live in the same municipality as my friend and get inferior services? At the same time, why do I have to fear getting stabbed or blown up when I walk down the street? These two questions do not justify each other, they exacerbate each other.

With the “game” stacked unfairly on both sides, how are we supposed to learn to cooperate? We both wanted to; that’s why we were there. But we had to work extra hard to change the rules. And, if we couldn’t figure it out at a retreat where we were all there because we wanted to learn to live together, then what hope did we have out there, where everything is about who is right and who should go away.

From where do we get this need to win? When my kids were 6, 4 and 2, they had an amusing game. When we’d go from the house to the car or from the car to the house, the two older kids would race. They’d run howling and laughing, until they reached their destination, whereupon one would scream, “I win!” and the other would burst out crying. Then the little guy would come hauling up the back announcing proudly, “I lose! I’m the rotten egg!”

When do we go from the stage of enjoying the game and laughing simply because others are laughing, to needing to win and watch our opponents cry?

I’ve always hated competitive games. I happen to be pretty good at many of them and I come from a very competitive family, so I can easily get swept up in the challenge of winning. But I hate when I beat another person and it makes them sad. With my kids, it was often hard to balance the honesty and integrity of playing my best with the desire to see their pride when they win. Fortunately, today my kids can beat me at almost anything, but watching them try to clobber each other is painful.

Still, thanks to Pathways, I discovered an unexpected positive side to this not-always-pleasant phenomenon. When the Arab students came to our school, the kids from both schools were very nervous. What would they talk about? What would they do together? How would they get along with people who they had grown up to believe were their “enemy”?

In one of the first activities of the morning, they divided the kids into groups by table. Every table was mixed, with both Jews and Arabs. To start, they had to make a paper chain of things that everyone at the table had in common. They would write one thing on each piece of paper and attach them together, while everyone had one hand tied behind their back. The kids were laughing, joking, learning about each other and cooperating. By the end, each table felt a strong sense of solidarity. “Table 6 rules!” And “Table 3, we’re taking you down!” could be heard across the room. In less than an hour, having a longer chain than Table 3 had become much more important than who controlled the Temple Mount. It was beautiful. And scary – are we fighting about obstacles to peace, or are we locked in a cycle of violence because we can’t bear to lose?

So, how do we “win”? In Israel, we’ve tried with military might – if they see how much stronger we are, they might just admit defeat and back off. They’ve tried with terror – if we don’t feel safe walking our own streets, maybe we’ll give in, pack up and leave. But these strategies don’t seem to be working. Humans are not wired to accept defeat.

The problem is, as we learned in Charlottesville and as we see here in Israel every day, we can’t win by causing our opponents to lose. To win, we need to rethink the rules and reconsider our objectives.

We also need to redefine our “opponents.” In the news, it’s whites against blacks, Palestinians against Israelis. But we don’t have to accept these categories. In Pittsburgh, you can find black and white, Jewish and Arab Steelers fans united against the New England Patriots. And, at the supermarket, it’s everyone against the jerk in the express line with more than 10 items, who we all want to clobber, regardless of race or religion. And, sometimes, admit it, we’re the jerk in that line.

God knows that none of His children are perfect, but He loves us all just the same. If God is anything like me (and I was created in His image), what could possibly please Him more than if His children could create a new game – a game in which everybody wins?

So, as we enter the last part of Elul, a month of self-reflection, let’s try to shake up the rules – to question what we know and what we think we want. Let’s convert some of our anger into curiosity. Let’s turn a few of our screaming chants into invitations. Not because we’re wrong to be angry or to protest, but because, if we can find each other’s humanity, perhaps we can change the game entirely.

Emily Singer is a teacher, social worker and freelance writer. Singer and her husband, Ross, were rebbetzin and rabbi of Vancouver’s Shaarey Tefilah congregation until 2004. The Singers spent two years in Jerusalem and then moved to Baltimore, Md., where Ross was rabbi at Congregation Beth Tfiloh and Emily taught Judaic studies at Beth Tfiloh High School, until they moved to Israel in 2010. They have four children.

Shibli: a model Israeli town

Ruth Wasserman Lande is one of the four speakers at FEDtalks, the kickoff event of the Jewish Federation of Greater Vancouver’s annual campaign, on Sept. 13. (photo from Ruth Wasserman Lande)

In her “day job,” Ruth Wasserman Lande is deputy director-general of the Federation of Local Authorities in Israel, a position in which, among other things, she seeks out the best practices of municipal governments around the world and shares them with cities and towns in Israel. As a “volunteer, extracurricular” side gig, she is involved in a pilot project that could have massive implications for Israel’s cohesion, security, economic and social advancement and the place of minorities within the country.

She and a group of volunteers – many of them, like her, alumni of the Wexner Foundation’s Israel fellowship at Harvard University’s Kennedy School of Government – are turning a disadvantaged Bedouin village in the north of Israel into a model community that can be replicated across the country.

Improving the economic conditions and the integration of non-Jewish citizens into the Zionist project is crucial for Israel’s future, Wasserman Lande said in a telephone interview with the Jewish Independent, and the Bedouin population is critical to this undertaking. She will speak about the project and its potential impacts at FEDtalks, the kickoff event of the Jewish Federation of Greater Vancouver’s annual campaign, next month.

The town of Shibli Um El-Ghanem has a population of 6,700, all of whom are Muslim Bedouins and many of whom serve in the Israel Defence Forces or alternative civil service. Bedouins in the country’s north have a long history as “exemplary citizens,” going back to service in the War of Independence, she said.

“The potential impact of the 180,000 Bedouins in the north is far larger than their absolute number, and the country’s strategic alliance with them since the establishment of the state has been, and remains, key to its national security interests,” Wasserman Lande has written. The pilot project will “serve as a positive example to others in the village who do not serve in the IDF, as well as other minorities, who find themselves in the crossroads between different vectors which threaten to draw them away from moderate integration into Israeli society.”

Wasserman Lande notes that Egypt’s poor treatment of its Bedouin population is to blame for some of the anti-government unrest in Sinai, while Israel’s comparative success in integrating Bedouins has dissuaded many in that community from becoming attracted to extremist movements. Success in this pilot project is integral, she contends, to cementing Bedouin allegiance to Israel and providing an example to other minority communities.

The project is a multi-pronged effort to identify and address challenges and opportunities within the town. It includes the establishment of a centre for scientific excellence, as well as a regional centre of United Hatzalah, the first aid brigade created and run by Charedi Jews, which is often first on the scene at emergencies, providing basic medical care until the arrival of Magen David Adom. It also includes the creation of a Bedouin Heritage Visitors Centre, which will represent northern Bedouin culture and heritage.

A regional industrial park serving Jewish and Arab communities in the Lower Galilee is intended to provide opportunities for employment and growth.

In analyzing the untapped assets of the town, Wasserman Lande and her team identified tourism as a potential source of economic growth. Shibli is located at the base of Mount Tabor, which is home to two important churches – one Catholic and one Orthodox Christian – and is located in a place of immense natural beauty. The churches attract 500,000 pilgrims a year, but the area has done little to maximize the economic potential of these visitors. When the model is replicated in other towns, she said, economic assets unique to each place will be identified.

Shibli was selected to test the model because it ticked many boxes, one of which was the cooperation of the local authorities, including a mayor who is a dual Canadian-Israeli citizen. It is also notable that the town is on Israel’s demographic and geographic periphery and is socioeconomically disadvantaged.

While there are tangible components to the project, there are also capacity-building aspects that target less visible obstacles to the success of communities like Shibli. The central government, through its various ministries, allocates significant financial resources to local communities, but some are better than others at doing the administrative work required to access funding and use it efficiently. While public aid may be available, Wasserman Lande said, obtaining it often depends on “being able to speak to the right people, open the right doors, do the right follow-up.” Successful use of funds also depends on confronting nepotism and a lack of transparency in some communities. Part of the project is to develop skills in local leadership.

Wasserman Lande sees the entire undertaking as a Zionistic one.

“The vision is Zionistic, my drive and incentive is Zionistic,” she said. “I’m thinking, what is good for my country? It is very important for my country strategically that this particular population is aligned with its interests.”

If successful, the project will advance the Zionist project within Israel and abroad, she said.

“That will create, if it’s a success story, a model formulation for other minorities,” said Wasserman Lande. “It will also be a flagship against BDS [the movement to boycott, divest from and sanction Israel] across the world as a beautiful, successful model formulation in a completely Muslim village. In a little bit of a later stage it can even serve as a potential bridge – a people bridge – between Israel and the Saudi Arabian Bedouins, Egyptian Bedouins … but we are not there yet. Furthermore, it will empower and enhance the Bedouins themselves, first and foremost those that live in that particular village.… That is something very, very special.”

Prior to beginning this project and her position as deputy director-general of the municipal authority, Wasserman Lande was an advisor to the late former president of Israel, Shimon Peres. From him, Wasserman Lande learned something that she said has served her well in this undertaking.

“I will say only one thing [about Peres]: he didn’t think that anything was impossible,” she said. “It was an inspiration for me. That’s really the driving force behind this whole project because I can definitely say from the bottom of my heart that it is very challenging.”

Wasserman Lande will be one of four speakers at FEDtalks on Sept. 13 – for tickets, visit jewishvancouver.com/fedtalks2017. The Independent has invited all four speakers to be featured in advance of the event. Next week: Rabbi Joseph Telushkin.

Anger over flag-raising

Kids4Peace at Camp Solomon Schechter. (photo from k4p.org)

Camp Solomon Schechter (CSS), located outside of Olympia, Wash., was mired in controversy earlier this summer, after it temporarily flew a small Palestinian flag alongside the large American, Canadian and Israeli flags that usually wave above the camp. The flag was hoisted to welcome a delegation from Kids4Peace, which included Palestinian Muslim and Christian children. The children had come to the Jewish summer camp to foster friendship and understanding.

According to a source at the camp, the decision to raise the Palestinian flag was not a political one, but was intended as an expression of the mitzvah of welcoming guests (hachnassat orchim).

The 13 children from Kids4Peace, whose visit inspired the incident, spent five days at the camp, where they attended Jewish prayers every day and learned about Zionism and Israel. Founded in Jerusalem in 2002, Kids4Peace is “a global movement of youth and families dedicated to ending conflict and inspiring hope in divided societies around the world,” according to its website. The organization works with more than 500 Palestinian, Israeli and North American youth.

“It provided an opportunity for many American Jewish campers to meet a Palestinian for the first time, and to recognize that there are Palestinian partners who want to work – together – for peace,” Kids4Peace Northwest regional director Jordan Goldwarg wrote on the Kids4Peace blog about the camp visit. “It provided an opportunity for Palestinian Kids4Peace participants to experience American Jewish life and to gain a deeper understanding of why a strong, stable Israel is so important for Jews the world over.”

The flag incident was first publicized on the Mike Report, an amateur news blog hosted out of Seattle by right-wing, pro-Israel activist Mike Behar, who was highly critical of the actions of CSS. The news of the raising of a Palestinian flag sparked intense criticism online and among some parents and alumni, including many British Columbians connected to the camp. The apology subsequently issued on the CSS Facebook page was met with so many hostile comments that the page itself was taken offline for a time.

The incident attracted attention in American Jewish papers, as well. Tablet’s Leil Leibowitz, who acknowledged that, on one level, the flag raising was a “sweet gesture,” nevertheless wrote a fiery op-ed accusing CSS of addressing “the Israeli-Palestinian conflict in a mindless, morally preening way, treating it not as something concrete but as a collection of grand symbolic gestures,” and suggesting that training children on such empty theatrics would set them up to join “fringe anti-Israel groups” as adults.

In a letter sent to parents and supporters following the visit, the camp wrote: “For the sake of a teachable moment, we did raise the Palestinian flag as a sign of friendship and acceptance. It was met with uncertainty by some campers and staff, especially the Israeli’s [sic], but all understood that the message of hope for peace by flying the Israeli flag alongside helped develop empathy. Still we plan to take down all the flags for Shabbat since there is no peace and also to relieve the sadness and anger that some feel by the site [sic] of the flag.”

The letter also said the camp remains “unabashedly pro-Israel and we are celebrating Israel alongside our new friends.”

“Camp Solomon Schechter is a proud Zionist and pro-Israel camp,” a subsequent statement said. “We honour the Israeli army and Israeli people on a daily basis at CSS. Our goal was to create a safe space for all, and begin dialogue among the next generation.”

The camp’s executive director, Sam Perlin, and co-board president, Andy Kaplowitz, also issued a statement responding to the depth of the negative responses from some members of the community: “Camp Solomon Schechter regrets raising the Palestinian flag alongside U.S., Canadian and Israeli flags … we neglected to foresee in such actions the serious political implications and, for that lapse in judgment, we are deeply sorry.”

Kids4Peace released an official statement, saying that, “To some, the Palestinian flag evokes the failure of past negotiations, continued hostility toward Israel and a feeling that there is no partner for peace.

“At the same time, the Palestinian youth who came to camp are precisely those peace leaders who are reaching out to work with Israelis to counter incitement and build a new future on a foundation of mutual respect and understanding. These Muslim and Christian youth are also part of the Palestinian people, and they deserve only admiration and support.”

The statement also noted, “Unfortunately, most Americans and Israelis never encounter any pro-peace Palestinian voices. Instead, their perspectives are shaped by painful past experiences and media portrayals that reinforce negative views. But it is wrong to view all Palestinians as enemies of Israel or the Jewish people. That’s why Kids4Peace came to camp in the first place.”

Both the Israeli and American governments have flown Palestinian flags in gestures of welcome or goodwill. The White House flew the Palestinian flag when Palestinian President Mahmoud Abbas met with U.S. President Donald Trump earlier this year. Israel lifted its ban on flying the Palestinian flag in 1993 and there were Palestinian flags flown at the Knesset in 2013, when a Palestinian delegation visited. Likewise, at a ceremony thanking all those who helped douse the wildfires in Israel’s north in 2016, the Palestinian flag was flown at an Israeli air base, next to the flags of Turkey, Russia and Greece.

Matthew Gindin is a freelance journalist, writer and lecturer. He writes regularly for the Forward and All That Is Interesting, and has been published in Religion Dispatches, Situate Magazine, Tikkun and elsewhere. He can be found on Medium and Twitter. This article was originally published by CJN.

Roots cultivates peace

Left to right: Ali Abu Awwad, Shaul Judelman and Rabbi Hanan Schlesinger. (photo by hiddensparksphotography.com)

By bringing together Jewish settlers and Palestinian refugees, Roots is trying to help achieve peace.

Rabbi Hanan Schlesinger is one of the leaders of this group, which was established in 2014 by Ali Abu Awwad and Shaul Judelman. In being involved, Schlesinger said he is following in the steps of Rabbi Menachem Froman, who, “for most of his career, for three or four decades, advocated getting Palestinians who we live among to come to a point of dialogue, reconciliation and understanding.

“Froman’s students started a movement called Eretz Shalom, Land of Peace,” explained Schlesinger. “This organization did some activities to bring together Palestinians and Israelis, but really never made it off the ground. When he died, in 2013 … the students who were following in his footsteps, in terms of dialogue connections between Palestinians and Israelis, felt that they had better do something to continue his legacy…. Otherwise, it’s going to be gone.

“Those students, with his widow, in the last week of January 2014, had a little event together with some Palestinians they’d met, which brought together about 15 people from each of the sides. And, 95% of the people there were Israelis and Palestinians who’d met the other side during their lifetime, [were] involved a little bit in reconciliation. The one person there who had never been before was me.”

Schlesinger was deeply affected by the event. He had lived in Gush Etzion for 30 years, and had never met a Palestinian. And, upon meeting some of them, he realized how distorted his idea was of Palestinians.

“I went into a spiritual introspection of revisiting who I was and what I was doing on this land,” Schlesinger told the Independent. “And I forced myself to begin a journey that was leading me to examine many of my core beliefs – realizing it wasn’t just me and my people, that there was another people here who also belong here.

“Without really meaning to, I found myself creating a movement that was embodying this need to open up eyes and hearts, and continue my spiritual process, as well as help others in the spiritual process … that we, the Jews, are not the only ones in this land … that there are other people here and we need to take into account their existence, their humanity, their needs, their suffering.”

Schlesinger met with Palestinians who had been working toward a solution for more than a decade, but only with secular Israelis in Tel Aviv. Until Schlesinger made the connection, they had not sat down with Jewish settlers.

“They’d never met their own neighbours, who are religious Jews, who are deeply connected to the land in a religious, historical sense,” said Schlesinger.

As was the case with Schlesinger, these Palestinians began to undergo a transformation in their understanding. The Israelis with whom they had spoken before then had explained Zionism as of 1948, sometimes as far back as the 1880s. But the secular Israelis had never explained, because, Schlesinger said, they didn’t really know themselves, the ancient Jewish connection to the land – the land from the Jordan to the Mediterranean.

“These Palestinians were getting to know the foundations of Zionism and the Jewish history, culture and religion … just as I was getting to know the fact that there are Palestinians and that they have been living here for many, many years,” said Schlesinger. “Both sides were undergoing revelations.”

Seeing these positive results on a micro-level, with one another, they decided to create a foundation for macro-transformation.

photo - Rabbi Hanan Schlesinger — Rabbi Hanan Schlesinger *(photo from Roots)*

According to Schlesinger, the Oslo Accord did not go far enough. He explained, “It didn’t involve religious Jews or settlers who are deeply connected to the roots of the conflict, the land and history. It marginalized them and swept under the rug, ignoring the roots of the conflict. On the Palestinian side, it didn’t involve observant Muslims. It didn’t involve people deeply connected to the land and history – the people today that they call ‘Hamas.’”

With about a thousand people from each side stepping up and coming to events, Schlesinger understands this is only a drop in the bucket. But, he takes solace in the fact that this is only the beginning.

“Those who do hear of us on both sides, most are critical or skeptical … [seeing us as] ridiculous or traitorous … [because we believe] the other side is worthy to talk to … is human,” said Schlesinger. “It’s really hard going, an uphill struggle. I’ll even say that, especially for our Palestinian partners, it’s particularly challenging. They’re being confronted in their societies and are asking themselves how they can allow themselves to go against the accepted narrative.”

Roots has created different activities with a focus on the youth, keeping in mind the larger goal of transforming Israeli and Palestinian societies.

“For the Palestinians, in their society, ‘dialogue’ is a dirty word,” said Schlesinger. “Dialogue is just a way for the Israelis to buy time before they completely take over their land and destroy them…. Again, their narrative is that Israelis just want to talk and that nothing comes of it.

“When we organize our summer camp and photography workshop, we have to really make it clear to Israelis that the goal is not [only] to get to know the Palestinians. The goal is to get to know them, so that we will have a foundation to bring peace and justice.”

Roots is now working with high school students, where the youth meet three times a month and have joint activities, meals, field trips and conversations about identity, narrative and truth. “This is creating ongoing connections that are powerful,” said Schlesinger.

The group is working to develop political awareness on both sides. They are finding that this aspect is moving much faster on the Palestinian side, as their situation is more dire.

“For the Israelis living here, life is more or less normal,” said Schlesinger. “Every once in awhile, someone is attacked with a knife or a gun and someone may be killed or injured, and that’s a terrible tragedy. But, most people are not killed in terrorist attacks and most don’t have children with relatives killed. Most people have normal lives.

“On the Palestinian side, it’s different. They live under military occupation every single day and they are suffering: suffering from poverty, disenfranchisement and from having their dignity stripped of them.

“I say all that to explain that although on the Israeli side the status quo, is not so bad and most people are willing to live with it … on the Palestinian side, the status quo is insufferable. Our hope is nothing less than peace, justice and reconciliation.”

A documentary has been made about Roots. Called The Fields, it focuses on the founding leaders on both sides – Schlesinger and Judelman on the settlers’ side and Awwad and Khaled Abu Awwad on the Palestinian side. A trailer of it can be watched at friendsofroots.net.

Rebeca Kuropatwa is a Winnipeg freelance writer.

Ultimate Frisbee and peace

Stratford Hall Sabres and Ultimate Peace leaders-in-training in action this past April. (photo from Ultimate Peace)

Ultimate Peace uses team sports – specifically Ultimate Frisbee – as a vehicle for peace education in the Middle East (and beyond). It starts with throwing a Frisbee but leads to friendship, trust, shared leadership opportunities and powerful life lessons in communities where conflict is rife.

Founded on the core principles of mutual respect, friendship, non-violence, integrity and fun, a group from Ultimate Peace embarks on a North American Friendship Tour every year. Karym Barhum is the Middle East regional director for UP. Originally from Ein Rafa, an Israeli Arab village about 15 kilometres northwest of Jerusalem, he described this year’s cohort of 14 Israelis as “Arab, Jewish, Muslim and Christian youth living in very close proximity. They don’t go to the same schools, they just live in [separate] communities: Arabs with Arabs, Jews with Jews.”

This year, Ultimate Peace added a Vancouver leg to their usual itinerary. Following a stop in Seattle, a group of 15-to-18-year-olds was in Vancouver April 11-16. This part of the tour was made possible by Danie Proby and Ari Nitikman, co-founders of and head coaches at UltiPros; both are alumni of Stratford Hall school on Commercial Drive. Working with their connections, Proby and Nitikman set the ball rolling for an extraordinary experience for both the visitors and their hosts.

photo - Ultimate Peace leaders-in-training and staff — Ultimate Peace leaders-in-training and staff. *(photo from Ultimate Peace)*

UP alumni and leaders visit schools, community centres, places of worship, homes and universities to spread awareness of UP’s Leaders-in-Training program. Barhum said it is a tremendous opportunity to see people “accepting everybody no matter who you are. We hope they’ll come back to the Middle East as ambassadors of UP, so they can educate others on how to accept differences.”

Samantha Gayfer, director of community development at Stratford Hall, said the school teaches students “they have a responsibility to give back and make a difference.”

Having arranged for Stratford Hall to host the UP event, families from the school billeted the 14 visiting students, who also spoke at other schools during their time here.

Gayfer described the billeting experience as “outstanding.”

“Arrangements were made for kosher and halal diets,” she said, “and the Jewish players had Passover while they were here. They organized a full meal with cultural and religious understanding.”

The impact of this gesture was not lost on her. “These are kids from families who live three miles from each other but never visit each other’s homes. Now they’re good friends.”

Naturally, there were questions. Gayfer asked the Arab students what their parents thought about their involvement in Ultimate Peace. The answer was always, “My family supports this.”

While she conceded that liberal parents are the most likely to enrol their kids in programs like this, it doesn’t take away from the power of showing Canadian kids what is possible, even in troubled regions. If such friendships are possible among Arabs and Jews in Israel, what can’t we achieve here in peacetime? she asked. “The more families you touch, the better,” she said, “to show that it’s not an insurmountable challenge, that we could live cohesively together.”

During their stay, Ultimate Peace won a tournament – a highlight of their trip. Gayfer said it was “an amazing experience for the kids.”

UP is an opportunity for youth to educate others about life in Israel. In talking about how one can be part of positive change by learning about multiple perspectives, they are also modeling new kinds of relationships: relationships that are necessary before conflict can diminish on a larger scale.

Stratford Hall student Matthew Chiang said he had an “awesome and unforgettable” experience with Ultimate Peace. “The kids were awesome, super-enthusiastic, funny and kind,” he said. “Personally, the two kids that stayed over at my house, Ohad and Faris, had a lot of common interests with me, such as ping pong, Rubik’s Cubing, playing cards, Ultimate, and even shopping. I had never met a person from Israel and I had no idea that they were so similar to me.”

Asked what he thought of the group as a whole, he described it as strong and cohesive. “The Jewish and Muslim students seemed like great friends who got along really well…. My family and I talked to them about their culture and religion. They seemed open and spoke without conflict,” he said.

“Kids involved in this program can send a message to adults that, although there is heavy conflict and anger here, in the end, we are all people who share interests and hobbies,” he said. “Ultimate really breaks the barrier in that conflict and embraces two different ideas and shares one common goal – to have fun.”

He added, “I think Ultimate Peace has strengthened the bond between Jewish and Muslim people and has started to break the barrier between them.”

As well as promoting physical and mental fitness, Ultimate Peace teaches life skills like leadership and communication and reinforces the importance of hope, kindness and collaboration.

“I thoroughly enjoyed how kind they were and how many common interests we had,” said Chiang. “Ultimate Peace is such a great organization with such an important purpose. I’m glad that I had the opportunity to be a part of their journey and I hope that I see them again.”

Barhum is already seeing the impact of UP’s tour on the students. “Many of them are making plans for a twinning program between schools in North America and schools in Israel. This would allow the Israeli kids to take turns playing host to overseas students.” Not satisfied with a single trip to Canada, he said, “They are looking to develop a stable program.”

None of this would be possible with the UP infrastructure behind it. Barhum described a spirit of openness and optimism in the leadership of the program.

“The board of directors trust and allow me and my staff to do things differently, always trying out new ideas,” he said. “They allow us to be open, to learn from others and to be able to change if necessary. This is one of the big things that inspires me and keeps me doing my job.”

The Vancouver stop, he said, was “a highlight – seeing our kids learning new stuff, recognizing that it is possible to live and share their lives with others from a different culture or religion.”

To learn more about and to contribute to Ultimate Peace, visit ultimatepeace.org.

Shula Klinger is an author, illustrator and journalist living in North Vancouver. Find out more at niftyscissors.com.

When peace comes

Speaking at the Israel Museum in Jerusalem Tuesday, U.S. President Donald Trump quoted Theodor Herzl. “Whatever we attempt there for our own benefit will redound mightily and beneficially to the good of all mankind,” Herzl said.

This is not Herzl’s most famous quote, but the words were well chosen. In seven decades, Israel has contributed such an immense amount to the knowledge and culture of the world that Herzl himself could probably not have foreseen it in his wildest imagination – and he had a wild imagination.

The only barrier to the great redounding of which Herzl spoke has been the rejection of Israeli people, knowledge, technology and existence, first by those who would have benefited most – the country’s nearest neighbours in the Middle East – and latterly by many around the world, from the United Nations to college campuses across the West, where boycotting all things Israeli has become almost a rite of passage.

Trump also said Tuesday: “I had a great meeting this morning with President Mahmoud Abbas and I can tell you that he is ready to reach a peace deal.”

The president’s reputation is founded on his deal-making abilities and this is perhaps why he made it his first order of foreign business to travel to the Middle East, site of the world’s most elusive deal. But, telling an audience of Israelis, and global observers who have far deeper knowledge of the situation than Trump does, that Abbas is ready to reach a peace deal displays a degree of naiveté, to say the least.

Herzl’s vision of Israel as an oasis of excellence sharing its knowledge and advancements with neighbours was unquestionably imbued with the colonial attitudes of his era. But it was also founded on assumptions of enlightened self-interest.

“Israel is a thriving nation,” Trump said, “and has not only uplifted this region, but the entire world.” True enough, but it could have done so much more uplifting if others in the region had not rejected most of what the state has had to offer.

When the Arab Spring had its limited expression, it seemed that the peoples of the region might finally be rising up against not just the leaders who oppressed them, but the very scapegoating ideologies and miseducation that kept them down. One by one, most of the oppressors regained the upper hand and the greatest hope for Israeli-Arab peace – that the people and leaders would see coexistence as synonymous with self-interest – faded again.

If Trump thinks he has the magic beans to succeed where so many have failed, may he go from strength to strength.

Soccer unites people

The Tibet Women’s Soccer Team will compete at the 2017 Vancouver International Soccer Festival as special guests and as ambassadors of peace. (photo from One Team United)

One Team United for Peace and Development Society recently announced that the Tibet women’s soccer team will compete at the 2017 Vancouver International Soccer Festival (VISF) as special guests and ambassadors of peace. This is the first Tibetan women’s team of any sport to compete internationally.

The Canadian embassy in New Delhi, India, has granted the team travel visas to Vancouver for the 13th annual festival, which takes place June 30 to July 12. The team of 15 Tibetan women welcomed the successful invitation following the Feb. 24 disappointment when they were denied tourist visas by the U.S. embassy in New Delhi to attend the Dallas Cup in Texas.

After a video of the young athletes reading a letter in front of the embassy asking for help went viral, politicians, athletes, attorneys and human rights advocates around the world reached out to the team and urged for a reversal of the decision. The story appeared on many television and radio programs and in various newspapers in the United States and the United Kingdom. However, the decision to deny entry remained firm.

“At Vancouver’s One Team United for Peace and Development Society and the VISF, we believe that soccer has an incredible power which can be used to build bridges between cultures, strengthen communities, create long-lasting friendships and bring our global community closer together,” said Adri Hamael, founder and executive director of the society and its showcase VISF event. “Our invitation to the Tibet women’s soccer team is extended in the spirit of this mandate. I am deeply touched by the team’s inspiring story. As a father of a little girl, for me it is about affording girls and women the opportunity to compete and be treated as equals.”

The Tibet team will be co-sponsored by VISF 2017 and the One Team society. Among the supporters of the team’s visit is Simpson Thomas & Associates. Jewish community member Bernie Simpson is on One Team United’s board of advisors.

“My friendship with Bernie started years ago,” Hamael told the Independent. “I am a Palestinian Canadian, Bernie is Jewish, however, Bernie and I share a common goal: to help others and create a better world…. Many speak about making a difference, few dedicate their lives and resources to making it a reality – my friend Bernie is one of the few.”

In addition to competing in the soccer tournament July 7-9, the women’s team will participate in friendly matches with local soccer teams and will be invited to enjoy the many cultural and sightseeing opportunities Vancouver has to offer.

During the team’s stay in Vancouver, they will be working with Canada’s Sport Hall of Fame inductee Andrea Neil. A pioneer of women’s soccer in Canada, Neil spent 20 years with the national team as a player and assistant coach. Currently, she works in the Vancouver area with former men’s national team player Nick Dasovic at Dasovic-Neil Coaching, where they provide individualized soccer programming and training to elite athletes.

For more information, visit oneteamunited.ca.