"I envisioned This Land Is Mine as the last scene of my potential–possible–maybe– feature film, Seder–Masochism, but it's the first (and so far only) scene I've animated. As the Bible says, 'So the last will be first, and the first will be last.'"
Fig.1 Nina Paley (2012) "This Land Is Mine".
"The victim is shown a wall on which a staircase is drawn, and at the top is a drawing of a bicycle. The victim is told to go and get the bicycle. He says he can't get the bicycle because it's a drawing. He is then told if he doesn't bring the bicycle downstairs he will be beaten."
(Eric Herschthal, A Parallax View)
[UK playwright David Hare describes a Hamas torture technique used on citizens of Gaza it considers to be collaborators. He does so in one of his monologues entitled simply 'Wall'.]
"The structure in question (misleadingly called a fence or barrier) is in fact an ingeniously designed system of population control that includes 4–metre deep trenches on either side of a concrete wall or coiled wire through which an electric current runs, trace paths to register footprints, a two–lane military patrol road, and watchtowers at regular intervals. In other words, a maximum security prison in which an entire population is trapped.
Israel's stated reason for building the wall is to prevent attacks from suicide bombers. One wonders then why Israel did not build the wall along the Green Line. In fact, Israel's wall is clearly designed to help Israel grab Palestinian land and to make life so intolerable for Palestinians that they will be forced to emigrate.
Future generations will wonder why so many people remained silent for so long while Israel adopted a policy that slowly destroyed a nation. This month marked the 14th anniversary of the fall of the hated Berlin Wall. Why does the world watch in silence as Israel builds a much crueler wall in the West Bank?"
(Ida Audeh, 28 November 2003, Ramallah Online via Speakout Column in the Rocky Mountain News)
"Sharing sovereignty of political territory is not practiced often, yet it seems to be the only reasonable solution for the complex issue of Jerusalem. Using the holy places of Jerusalem as a model, the author shows how sharing sacred space, albeit on a very small scale, can be done peacefully. For more than a century Greeks, Latins, Armenians, and Copts have shared the Church of the Holy Sepulchre in an interlocking system of scattered sovereignty. Such a system also could work between Israelis and Palestinians as they share the sacred space of Jerusalem.
If Israel continues to maintain control over all the land of Israel/Palestine, of course, then there is no need to discuss sharing Jerusalem. But in anticipation of the day when there most likely will be some form of Palestinian entity in existence side–by–side with Israel, and knowing that both peoples claim the city as holy and as their capital, then somehow the two nations have to agree on how to share the city. Ideally, the Israelis and Palestinians should sit down and demarcate control, because they are the ones who best know the facts on the ground. Given the imbalance of power between the two parties, however, perhaps the United Nations or the United States could play the role of arbitrator, like the Ottomans did in the past."
(Chad F. Emmett)
Chad F. Emmett (1997). 'The Status Quo Solution for Jerusalem.' Journal of Palestine Studies 26(2).
"[Islam, like Christianity] is fuelled by diverse factors. Some point to the growing resentment of being humiliated by the Christian West. The invasion and occupation of Afghanistan and Iraq have been the most recent causes for resentment, of Christian forces humiliating Muslims in their own heartland. The support of Israel by the United States to the neglect of the Palestinian people only confirms such resentment in the minds of many. But there are other factors as well. Many young, educated males in Muslim lands cannot find jobs. Since Western technology has failed them, they turn to their faith. The sheer pace of globalisation, and the migration of Muslims out of majority–Muslim countries into a Muslim diaspora have created an alienation that makes people cling more to their faith. Movements of revival have been moving through the Muslim world since the 1930s, but the recent developments of globalisation and migration have brought them to the attention of the rest of the world. As recently as the early 1990s, French scholar Olivier Roy saw worldwide Islam as too decentralised and too disorganised to make much social difference. Today, he speaks more carefully about what he sees happening."
(Robert J. Schreiter, p.5)
2). Schreiter, R. J. (2005). "A New Modernity: Living and Believing in an Unstable World". The Anthony Jordan Lectures, Newman Theological College, Edmonton Alberta, March 18–19, 2005 p.5. http://www.mission–preciousblood.org/Docsfiles/schreiter_new_modernity.pdf (Accessed 10 August 2005).