by Jonathan Kuttab
So now the “Jenin operation” has ended, leaving massive destruction in its wake. In an overwhelming display of military power, hundreds of armored bulldozers and army vehicles, supported by armed drones, helicopters, missiles(!), and tech support, the Israeli army asserted its dominance and conveyed the message of who is truly in control. Invading the Jenin refugee camp, home to about 20,000 refugees, they killed 12 Palestinians, wounded many others, captured tens of suspects for interrogation, and declared victory, having lost only one soldier as they withdrew. Thousands of Palestinians escaped for their lives, and many were left homeless. As if to emphasize its futility, the operation was followed by a senseless vehicle ramming attack in Tel Aviv by a Palestinian driver and a knife attack wounding eight civilians. Also, another futile barrage of five home-made rockets from Gaza was intercepted, with no injuries or damage except for one piece of shrapnel landing into a wading pool in Sderot.
The response of the international community included the usual expressions of “deep concern” and mild condemnation, with no threat or promise of any action that would be of concern to decision makers. Even Israeli military commentators, who claimed Israeli victory and that the operation had achieved all its goals, have opined that despite victory this operation was ultimately meaningless, and that without what they call a “political horizon” nothing has really changed and events like this will continue to occur.
Particularly disheartening is the response of the churches, which has not been any exception to this. We seemed to be resigned to the continued situation, satisfied with offering our “thoughts and prayers” as do politicians in the aftermath of yet another mass shooting in the United States. We seem to be saying that there is “no balm in Gilead” for the broken children of God in the Holy Land.
It is not that Christians are required to come up with a “magic solution” or formula for solving the problem, but they should have a clear and powerful message as to what elements are required for any proper response to the situation: elements that provide for hope, healing, and positive outcomes. All proposals for a solution or resolution to the crisis should be judged on how they measure up against these elements, inclusive of the following:
• A rejection of violence and militarism. We need to tell both sides, not only the weaker side, that resorting to militarism and violence is not the answer. As we encourage Palestinians to utilize nonviolent tactics, like BDS and appeals to international law, we need to communicate to Israelis that they need other forms of dealing with Palestinians than forever resorting to more and more weapons and greater displays of force. We cannot accept positions or courses of action based on the defeat of or crushing the other side. We cannot accept those who say only military power provides security.
• A commitment to talking to each other. There needs to be an appreciation of all sides. This includes the need to talk to Hamas and the extremists on both sides. Negating or dehumanizing and demonizing significant populations should be rejected.
• A commitment to justice, fairness, and equality. This requires that we also reject unjust structures and institutions, including laws, regulations, and practices that discriminate against one population or unjustly and unfavorably promote the interests of one group at the expense of others. It also requires the rejection of anti-Jewish antisemitism, as well as Islamophobia, and anti-Palestinian bias and discrimination. It requires opposition to unjust structures and institutions which promote racism and apartheid. We should reject double standards and be willing to apply the same criteria to all parties.
• Recognition that we live in a broken, sinful world often means that we must champion positions that may be unpopular, run against customary wisdom, or which appear to be unrealistic and utopian. After all, we need to think outside the box and offer people a vision of peace with justice that runs counter to existing unjust realities.
• Finally, we must resist the despair and hopelessness that allows the unjust status quo to exist and persist. Ours is a message of hope and reconciliation, based on justice rather than power and might.
Christ’s message is one of good news for all people. Both Israeli Jews and Palestinian Arabs need to hear that message from Christians, loud and clear.