Peacebuilding in Israeli-Palestinian Relations

Heartfelt thanks are extended to Dr. Sami Adwan of PRIME, Dr. Gershon Baskin of IPCRI, Robi Damelin of the Parents Circle-Families Forum, Elana Rozenman of Trust-Emun, and Dr. Yehuda Stolov of the Interfaith Encounter Association for their insight and help. Deep gratitude is also extended to Dr. Yael S. Aronoff of James Madison College at Michigan State University for her friendship and endorsement of the book idea from the start; Dr. Joseph C. Santora, the founding and current Editor of the International Leadership Journal, for his interest in my peace research and writings; Dr. Kevin L. Dooley of Monmouth University for his generosity of spirit and valuable suggestions for improving the manuscript; Michelle Smith and Jackie Pavlovic of Peter Lang Publishing for their advice and guidance; and Sarah O’Connor of Monmouth University for her excellent editing skills and general support. Dominique N. Connell, Michael Manning, MacKenzie R. Ricca, and Sunni Vargas—my students at Monmouth University—provided important research or technical assistance for which I am grateful. Last but not least, my profound appreciation goes to my wife Hiyam and my daughters NoorEvelyn and Hania for their love and faith in peace for all.

This book addresses the issue of Israeli-Palestinian relations in Israel and Jerusalem, and to a lesser extent the West Bank. The Gaza Strip is not included. The emphasis is placed not on international interventions (e.g., funding, negotiations, resolutions, solidarity), even though these might be essential to successful peacebuilding efforts, or the institutional and structural assets of and obstacles to building peace at the national levels, but on how individuals, pairs, and entities enhance capacities and participation, and meet the challenge of moving away from conflict and trauma and engaging in healing, recovery, and reconciliation. In a 2002 article, “Reconciling the Children of Abraham,” I wrote, “Real peace comes to Arab Palestinians and Israeli Jews when they make it part of their dreams and their reality, when they prepare for it. Qui deiserat pacem, praeparet pacem!” (2002, pp. 323–324).

Unfortunately, Arabs and Jews are in a struggle and have been at it for over a century. They find it extremely difficult to let go of old habits and practices. This relationship crystallized in 1948 in what is called the Arab-Israeli conflict, with its main expression focused on the Israeli-Palestinian dispute. Israelis and Palestinians have painted themselves into national, territorial, ethnic, religious, and ideological corners. They have played zero-sum games, thus ensuring that peace will not materialize before one side surrenders and the other wins. Both—living near each other but unequally—have suffered and continue to suffer terribly. Their lives, property, and future are continuously being threatened. While many have been sacrificed on the altar of extremism, jingoism, and myopia, others suffer from fear, trauma, and the unknown. Their descendants then carry the resulting scars and accompanying thirst for revenge for years, if not decades. In this way, the dispute lives on.

The Israeli occupation of Palestinian lands, the Israeli settlements in East Jerusalem and the West Bank, the First Intifada (1987–1993) and the Second Intifada (2000–2005) of the Palestinian people against Israel’s occupation, the calls against normalization of relations, and extreme views on both sides of the divide—all have created added challenges for those involved in peacebuilding efforts in Israel and Palestine. While such activities have produced some progress, ranging from joint coexistence to shared society, peace moves have remained limited.

A Personal Connection and Commitment