Families of Gaza flotilla victims accuse Israel of war crimes in The Hague

As if not enough tension has already accumulated in the the MIddle East involving Israel during the past recent weeks, a delegation representing three-hundred activists filed complaint over Israel's raid on Gaza-bound flotilla which left nine activists dead.  Discussed in the article, Families of Gaza Flotilla Victims Accuse Israel of War Crimes in The Hague, by Danna Harman, the delegation, consisting of numerous victims' families and a Turkish non-government organization under their legal representative Ugur Sevgili, strongly believe war crimes against humanity had been committed during the May 31 raid, and insist that the International Criminal Court in The Hague further investigate upon this matter. "We demanded from the prosecutor to initiate an investigation and prosecute the perpetrators of those crime," Sevgilli said. "We didn't mention any Israeli soldiers or any Israeli politicians. We just told them that we believe war crimes and crimes against humanity were committed."   

Although Sevgilli and many family members of the Gaza-bound flotilla victims certainly believe that the Court will initiate prosecution, unfortunately many suspect that due to its political atmosphere, politics might get in the way of justice. For example, a similar prosecution that took place last September founded that Israel violated certain human rights  law during its interception of a flotilla destined for Gaza. Israel, however, completely rejected the panel's finding arguing the investigation was completely conducted by pro-Palestinians sympathizers, hence resulting in a biased conclusion. 

By further augmenting the Israel/Palestinian historical dispute, since nine of the victims killed during the incident were Turkish citizens, it weakened an already fragile relationship between Israel and Turkey, previously Israel's strongest ally in the Muslim world. 

To further instigate problems, this accusation of war crimes has kept Israel on the defense over its much disputed, controversial Gaza blockade. It orginally took form in June of 2007, when the Palestinian Islamist political party, Hamas, took control of the Gaza Strip, and removed the Fatah (the former major Palestinian political party under power)  officials through the Battle of Gaza; seizing government institutions and replacing Fatah and other  government officials with its own. Following the takeover, Egypt and Israel largely sealed their border crossings with Gaza, on the grounds that Fatah had fled and was no longer providing security on the Palestinian side. 


Over the years, Israel maintained that the blockade is necessary to limit Palestinian rocket attacks from the Gaza attacks from the Gaza Strip on its cities and to prevent Hamas from obtaining other weapons. However, facing mounting international calls to ease or lift their blockade, Egypt and Israel lessened the restrictions starting in June 2010. With further incidents such as this one continuing to erupt, even more criticism and antagonism will only emerge over the justification and legitimacy of this blockade.

Written by journalist Danna Harman, a Haaretz correspondent who has been dispatched to numerous Middle Eastern countries including Turkey, Egypt, and Israel to gather relevant and authentic news stories, I have found this article to be written very well, containing relevant and supportive evidence to her points, providing sufficient details that contain substance and aren't simply generalizations, and remains objective over this disputed, much-heated situation. For instance, while stating the pro-Palestinian delegation claim that war crimes were committed, she equivocally presented the pro-Israel side, which argue that the "[Israel] troops fired live ammunition only after they were attacked by activists with clubs and metal bars and they felt their lives were in danger." Moreover, instead of leaning toward one side, she briefly explains the historical problems and the political dimension that this incident holds, as it inevitably locks Israel supporters against Palestinian-supporters once again. 

By providing quotes from major notable characters from this event, a brief history of the International Criminal Court, and discussing its potential problematic implication to this hostile region, the reported news information released in this article overall seemed reliable, accurate, and credible. 

A General Overview of Israel Defense Minstry's Museums.

While many Jewish families across Israel will be celebrating the up-coming religious holidays in their own unique and customary ways, journalist, Aviva Bar-am, claims Succot, a Jewish holiday celebrated on the 15th day of the month of Tishrei (late September to late October), will be a perfect time for Israelites to visit the variety of museums managed by Israel's Defense Ministry. In the article, Farther Afield: History Lessons of a Riveting Kind, by Aviva Bar-am, the author uses two particular reasons in her defense to this claim: 1. The museums depict the exhilarating saga that resulted in the creation of the state of Israel and 2. They are closed on Friday and Saturday (hence these up-coming work-free weekdays shine as great opportunities).

To persuade her audience even further in visiting these museums, and to inform the eager and curious ones with some interesting information, Aviva Bar-am gives a short review of the exhibits, tour guides, children activities, and special featured presentations available at each museum. She also depicts a brief history explaining the emergence of each of the four museums operated by the Defense Ministry.

For example, the author begins her synopsis with the Hagana Museum. In this beautifully renovated structure, the Hagana Museum emphasizes upon the historical significance of the Jewish, defensive organization, called the Hagana, and their role during the British mandate period. Eliahu Golomb, one of the founders of the Hagana, is unveiled in one of their popular exhibits exemplifying his inspiring life story.

In the IZL Museum, Aviva Bar-am explains the importance of the paramilitary force called the Irgun Zva'i Leumi during the early years of the state of Israel. For instance she states, although many people feel that activities of the IZL during the crucial pre-state years were, “instrumental in the British decision to toss the Palestine question onto the stage of the United Nations…not everyone realizes that IZL soldiers also played an important role in Israel's War of Independence…". However, she believes that through the three-dimensional exhibits, sound-and-light presentation, and unusual features offered in this "unforgettable experience” at the museum, one will obtain a better understanding and fuller appreciation for the IZL underground movement.

The third museum Bar-am discusses is the IDF Museum. She testifies that its wonderful assortment of indoor and outdoor exhibits presents visitors with a complete history of the Israel Defense Forces from its very beginnings until the present time. It's notable for its collection of over 550 types of hand guns used during Israel's War of Independence.

The final of the four museums, the Museum of Underground Prisoners, originally a British-controlled prison yard, is viewed as a historical landmark for many Israelite Jews due to its spellbinding story representing relentless struggle in creating a Jewish state. According to Bar-am, the museum is known for its two fascinating jail cells open for public viewing, as one display names, mottoes and inscriptions that prisoners chiseled on the floor, while the other contains a hatch under one of the beds which was used by several Jewish prisoners to escape.

Concerning how much credibility one may give this author and the expertise and experience she holds in providing us with this article, the answer becomes quite clear. Although Aviva Bar-am never claims to have actually visited the museums in the article, not only is she an author, but a traveler correspondent for the Jerusalem Post, having published six guidebooks on Israel and having prepared slideshow presentations about Israel for community centers across America and Canada. In addition she gives such specific details when describing the numerous exhibits displayed in each of the four museums that one can’t help but assume she has personally visited and analyzed these museums thoroughly. With that said, I would conclude that Bar-am holds more than enough credibility to consider this article reliable and accurate for what its worth.

History, regardless of its subject, can be taught and learned in a variety of different ways and places. While some may find university classrooms, professor seminars, or internet websites as appealing ways in gaining historical knowledge, I believe the author, Aviva Bar-am, does an excellent job in compelling her audience in listing visits to museums as another approach.  It offers realistic exhibits, original (or closely replicated) artifacts, and visual/audio presentations unprecedented in any classroom lecture or university seminar, all accumulating into an unforgettable glimpse into the recent past. Though it is possible that Aviva may have been sponsored or commissioned by the Defense Ministry to publish such a promotional article for their museums, the facts offered in this article hold substance in itself of the attraction that these museums possess. For an Israelite who may want to do something special this upcoming Succot such as commemorate the creation and protection of the state of Israel, one may find a visit to a local museum operated by the Defense Ministry as a tempting option. Additional information such as musuem contact numbers, hours of operation, and general fee entrance are also conveniently provided in the article.

Emergence of Gradual Gay Acceptance in Israel

Arguably one of the most controversial social issues during our generation, the article, The Times They are A-Changin', argues that the state of Israel is gradually transforming itself toward an acceptance of gays in the religious Jewish world. Regardless of being home to numerous ultra-Orthodox communities; Israel has developed one of the most liberal approaches to homosexuals and lesbians in the Middle East. Although not quite at the same level as the U.S., where attitudes toward gays are relatively tolerant and sympathetic, openly gay individuals have gained the privilege of serving in the Knesset and the army, contrary to the “don’t ask-don’t tell” norm in the American military. In addition, numerous rabbis across Israel are being given the opportunity to allow gay ordination and civil unions.

Some people find this gradual surge in tolerance and acceptance of homosexuality highly contradictory and hypocritical from a country that adheres to a holy book which states direct passages such as Leviticus 18-22, “Thou shalt not lie with mankind, as with womankind; it is an abomination,” and Leviticus 20:13, “if a man lie with mankind, as with womankind, both of them have committed abomination: they shall surely be put to death; their blood shall be upon them.” However, one manner many Orthodox Jews have been able to jump over this “obstacle” was through the resurgence of social movements. For example, the Reform movement, the largest stream of religiously affiliated Jews, has "long espoused a loose interpretation of the Torah’s injunctions against homosexuality, saying they merely prohibit the adaptation of certain customs of other cultures, such as so-called fertility cults”.

In order to provide evidence toward this argument of gradual social acceptance of homosexuals, the article concentrates heavily on two particular individuals from Israel to depict living proof of attitudinal changes toward gays in Israel’s national religious communities. Daniel Jonas, a 28-years old homosexual gentleman who is a board member of Havruta, a support group for Orthodox gays, still identifies himself as an Orthodox, and has received encouraging support and acceptance from both his family and community, despite his sexual-orientation. He states, “I have not felt any hostility from anyone in my Orthodox community. No one ever told me I could no longer read from the Torah.”

Bracha Koren, a 30-years old homosexual Israelite also continues to view herself as an Orthodox Jew. “I’d describe myself as an ‘out-of-the closet haredi,’ but that’s an oxymoron,” she laughs. “A haredi Jew is one who agrees to the conditions of the haredi world. Living openly as a lesbian is not covered by those conditions”. Although she understands the contradiction, she has also become aware of the change in social normality and the progression of gay reception in the Jewish world. This revelation has instigated her to become a leading member in a religious lesbian organization which was founded to allow women to fulfill both their religious and lesbian identity.

One might ask, how is this phenomenon occurring? Lawrence Rifkin, the author of the article, thinks that several issues have helped change attitudes toward homosexuals in the national religious sector. 1.) He explains that Israel’s general gay community has raised its profile through active advocacy and interest groups, clubs and special publications, and annual gay pride parades all contributing significantly. 2.) The country’s relatively liberal human-rights laws, which is resulted in the army’s laissez-faire attitude toward homosexuals has helped pave the road for homosexual activists. 3.) However, perhaps the most important component responsible for the growing sense of openness and acceptance of gays among the modern Orthodox lies in understanding human inclinations, which many in the scientific and medical sectors now say are influenced by genetics, and are therefore irreversible.


The author clearly has realized the existence of various different religious form of Judaism in Israel, the major two discussed in this article being the modern-Orthodox Jews and the Haredi. Although Rifkin does a great job in providing his evidence of radical social changes concerning gay acceptance in modern-Orthodox Jewish communities, I still find it skeptical to believe that the Haredi population of Israel (a strong theologically conservative form of Judaism notorious for strictly observe Jewish Law and refusing to modify Judaism to meet contemporary needs) are beginning to succumb to this movement. While the stories of Daniel Jonas and Bracha Koren may demonstrate gratifying personal experiences, exceptions always exist in every generalization and thus can only be given so much credibility. Many people in Israel still hold the position of complete prohibition of homosexuality, and will certainly fight back any reform movement contrary to their traditional status quo. It seems like the author might be depicting some bias by solely focusing on just certain Jewish factions, ignoring the countless other religious groups in Israel with their own ideology and opinion toward this issue.