 In a recent panel discussion David Finkel of the Jewish Voice for Peace, Kim Redigan of Meta Peace Team, and Huwaida Arraf, co-founder of ISM shared crucial ideas about the ongoing Palestinian-Israeli conflict. Their perspectives—historical, on-ground, and legal—help us better understand the complexity of the conflict.
The Historical Roots of the Conflict: David Finkel opened the discussion by addressing the deep-rooted history of the conflict. He traced the roots of today’s violence back to the early days of the Zionist movement and the subsequent establishment of the State of Israel in 1948, which led to the mass forced displacement of Palestinians. Known as the Nakba, this event saw the ethnic cleansing of Palestine, displacing hundreds of thousands of Palestinians. David emphasizes that this was not an incidental result of war but a premeditated strategy. “The ethnic cleansing of Palestine was not a fog of war or a semi-spontaneous thing. It had been planned a long time in advance,” he noted. This historical understanding is imperative, according to David, for anyone seeking to comprehend the current realities in Gaza and the West Bank. Gaza, under blockade since 2006, is still reeling from the violence that escalated after the October 7 attacks. David highlights the precariousness of the situation—with Gaza experiencing near-total destruction and lethal military violence in the West Bank. The past informs the present, and without recognizing this history, any potential solutions will be superficial. The Weaponization of Antisemitism: David also touched on the growing weaponization of antisemitism, particularly in the United States, to stifle pro-Palestinian activism. He warns of a growing crackdown on expressions of solidarity with Palestinians, particularly on university campuses. “An enormous crackdown and repression on expressions of pro-Palestinian solidarity and activism,” he described, calling attention to the dangerous conflation between Zionism and Judaism—a conflation that serves to silence legitimate critique of Israeli policies under the guise of combating antisemitism. David stressed the importance of distinguishing between Zionism, the political ideology that drives the Israeli state, and Judaism, the religion. “It is absolutely essential to be very clear that Zionism and Judaism are not the same thing,” he said. Too many fall into the trap of equating criticism of Israel policies with antisemitism. This weaponization not only undermines the fight for Palestinian rights but also endangers Jewish communities by associating them with the actions of a state they do not all support. Life on the Ground: Kim’s Perspective from the West Bank Kim, who recently returned from her third trip to the West Bank, gave an important account of the dire conditions she witnessed. “If I had one word that was said over and over again during the time we were there, it was unprecedented,” she remarked, shocked by the atmosphere of violence and despair percolating the region. Settler violence, home demolitions, and administrative detention have intensified. “Settlers are operating with complete impunity and extraordinarily violent,” she shared, recounting how communities are being destroyed by settlers emboldened by the Israeli government. Kim’s accounts were not just about violence but about the resilience of the Palestinian people. Despite living under what she called a “full-on military police state,” Palestinians continue to resist through nonviolent means, rebuilding their homes after repeated demolitions and striving for food sovereignty despite relentless settler encroachment on their farm lands. One of the most harrowing moments she shared involved the practice of administrative detention, which allows Israeli authorities to detain Palestinians without charge. Kim recounted meeting with the mother of a student, Layan Nasser, who was detained by Israeli soldiers. "She's been detained for four months, and her mother has not been able to see her. No visitation rights, no food, no clothing can be brought in," Kim explained. The Struggle for Human Rights and Global Solidarity David, Kim, and Huwaida all emphasized the importance of standing with human rights organizations and Palestinian civilians. Kim underscored the systematic criminalization of human rights advocates, recounting meetings with organizations like Al-Haq and Defense for Children International, which have been labeled “terrorist entities” by Israel. “Israel is completely trying to dismantle [these organizations] to strip Palestinians of any kind of refugee status,” Kim stated. Such criminalization not only silences dissent but also attempts to erase Palestinian identity and rights. Kim shared an example of this suppression, recalling a story of settlers attacking a Palestinian child with dogs. The trauma was so profound that the child has not left her father’s side since. In the Jordan Valley, settlers frequently poison livestock—a tactic designed to drive Palestinians off their own land. Kim’s stories paint a clear picture of the grim situation on the ground: the occupation is aimed not just at land but at the very survival of Palestinian communities. International Law: Limits and Opportunities Huwaida offers a sharp critique of international law’s effectiveness in resolving human rights abuses—especially with the Palestinian struggle. As a human rights attorney, she acknowledges the skepticism surrounding the law’s role, stating, “the law is only a tool, and it is not something to put our faith in.” She elaborates that international law, while developed during colonial times and later reformed post-decolonization, often continues to serve “the expansionist types of interest of the powerful” rather than actually delivering justice to oppressed peoples. One key example she highlights is the 2004 International Court of Justice (ICJ) advisory opinion on the illegality of Israel’s apartheid wall in the occupied Palestinian territories. Despite the ICJ ruling in favor of Palestine, Huwaida notes that “20 years later, the wall hasn’t been dismantled, and the ruling is not being abided by.” The example serves as a stark reminder that even when legal victories are won, their practical impact is limited by the lack of enforcement mechanisms. Huwaida emphasizes that while the ruling was binding in the sense that it determined what the law is, it also exposed a serious weakness in international law: “There is no international enforcement mechanism...you are relying on states to actually take action.” Despite such limitations, Huwaida stresses that the law still plays an important role in organizing and mobilizing movements. She acknowledges, “we use it where we can use it to strengthen our organizing and our movements in the streets,” comparing it to how civil rights law in the United States has historically functioned alongside grassroots activism. Indeed, legal tools— although imperfect—can help raise awareness and put pressure on states to act. Huwaida also discusses the more recent legal actions taken against Israel, such as South Africa’s case at the ICJ, accusing Israel of violating the Genocide Convention. In January 2024, the ICJ issued provisional measures, finding that “Israel is plausibly committing genocide,” though Huwaida points out that Israel has continued to ignore the court’s orders. Ultimately, Huwaida stresses that international law alone cannot resolve the conflict. While it can clarify legal rights—such as the ICJ's reaffirmation of Palestinians' right to self-determination—it remains essential that actions on the ground support these legal frameworks. She concludes by saying, “we need the actions on the ground,” referring to efforts like the International Solidarity Movement (ISM) and other grassroots initiatives working to support Palestinians in their daily struggle against occupation. A Path Forward All speakers were clear: the international community—particularly the United States—plays a pivotal role in either perpetuating or resolving this conflict. “The US could stop this war, not in a day, not in an hour, but within five minutes,” Kim quoted a human rights worker as saying. The US, with its massive political and financial support of Israel, holds the power to push for change. But this will require reform within the US political system itself, particularly with regard to campaign finance reform, as lobbyists with vested interests influence US foreign policy. Huwaida, David, and Kim called for a renewed commitment to the Boycott, Divestment, and Sanctions (BDS) movement, which seeks to apply economic and political pressure on Israel to end the occupation. “The onus is on us,” Kim said. Whether through supporting the BDS movement, reforming campaign finance laws, or simply educating oneself and others, there is no shortage of ways for individuals to contribute to the struggle for justice in Palestine. These panel stories remind us that the conflict is not an abstract political issue but a human rights crisis that demands urgent attention. It is only through collective action, grounded in solidarity and justice, that we can bring about meaningful change in Palestine and Israel. *Looking for ways to support Palestinians _ get in touch with these organizations to join a peace team on the ground in Palestine! Meta Peace Team: https://www.metapeaceteam.org International Solidarity Movement: https://palsolidarity.org/about/ Sabeel: https://sabeel.org
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 Editor: Kim Redigan, Meta Peace Team. Originally posted on January 20, 2024
For nearly two decades, I have been passionately engaged in interfaith work to advance inclusion, justice, and peace through genuine interfaith dialogue and alliance. Today, I am disillusioned. Sadly, I have found that in times of crisis, crucial issues go unaddressed, and hard conversations are off the table, shrouded in a silence that maintains the status quo. Too often, interfaith efforts revolve around social gatherings, shared values, and tolerance, forfeiting the opportunity to delve into the deep and pressing issues of our times, issues that demand our attention and solidarity. While fostering love and service to humanity across all traditions is vital, these conversations often shy away from conflict and complex topics and, consequently, tend to be painfully irrelevant. Superficial. Maddening. My initial commitment to this work was driven by the hope that interfaith dialogue would eventually focus on substantive issues. However, the disheartening reality that has emerged as the recent genocide in Gaza unfolds reveals a stark truth about the flaw of interfaith work that refuses to embrace the best in each of our religions - the call to be prophetic truth-tellers and voices of justice. The truth is that, at this moment, there is an utter lack of responsiveness from within many interfaith communities. Regrettably, the absence of a collective voice from the interfaith community to engage in a meaningful conversation during such a critical humanitarian crisis is deeply disturbing and has shattered my ideals of genuine dialogue and collaboration. It has profoundly disappointed me and prompted my decision to resign from my position at an interfaith organization. The genocide in Gaza has traumatized all of us. 25,000 Palestinians, most of them children and women, have been slaughtered. Thousands are buried under the rubble. At least 61,504 are wounded, and 85% of Gazans have been displaced from their homes. This demands our urgent attention and unified action. The blockade of life's most basic necessities and relentless carpet bombing have created a dire humanitarian crisis. After 100 days of war, Gazans are dying from hunger and the spread of disease. Nothing is protected in Gaza, where the Strip's infrastructure has been deliberately annihilated, including hospitals, schools, churches, mosques, and refugee camps. Meanwhile, in the West Bank, another Nakba is unfolding. In his Christmas message from Bethlehem, Palestinian pastor Reverend Munther Isaac, said, "This is an annihilation. This is genocide". He went on to say. "If you are not appalled by what is happening in Gaza.…If you are not shaken to your core, there is something wrong with your humanity." His words have fallen on deaf ears within many interfaith organizations that refuse to recognize the gravity of the situation, much less expose the lies and propaganda that could be revealed through honest dialogue and a mutual search for the truth. Their silence and refusal to call for a ceasefire raises serious concerns about the impact of interfaith work, which should be a positive force for humanity rather than a space for empty discussions and social networking. Sadly, it appears that interfaith dialogue has been reduced to a superficial kumbaya. All of us have a moral and religious obligation to call out this genocide. How far will the ethnic cleansing go? Have we forgotten our history? Faith played a crucial role in the U.S. Civil Rights movement, the fight against apartheid in South Africa, and many other freedom struggles around the globe. It was faith that kept Nelson Mandela going throughout his 27 years of imprisonment in apartheid South Africa. He said, "Religion is one of the most important forces in the world. Whether you are a Christian, a Muslim, a Buddhist, a Jew, or a Hindu, religion is a great force, and it can help one have command of one's own morality, one's own behavior, and one's own attitude." It was faith that drove the most significant Civil Rights leaders of our nation, Dr. King and Malcolm X, toward tireless activism for social justice and equality. Both utilized their faith as a power, strength, and inspiration framework. Indeed, regardless of our religious beliefs, faith catalyzes us and inspires us to keep moving under challenging circumstances. Interfaith groups should also be at the forefront of calling out hatred in all its forms. Hate speech and violence against American Muslims and Palestinians have become normalized as a result of biased Western mainstream media, which offer one-sided reporting, as well as politicians who disingenuously increase hatred and Islamophobia by demonizing people who protest or speak out for human rights. This has a chilling effect on entire communities. Students are being doxxed and labeled as terrorists for supporting Palestinian rights, which is alarming. The distorting misrepresentation of legitimate protest only deepens the crisis and highlights the failure of interfaith work. Silence is complicity, and the silence of interfaith groups in the face of this rising hatred has contributed to an atmosphere that has resulted in death. Three college students were shot because they were wearing keffiyehs (a Palestinian scarf, a symbol of culture and identity) and speaking Arabic. Students are being censored, universities are being pressured to restrict free speech over the Israel/Palestine issue, and bills are being introduced in U.S. state assemblies to stifle speech on campus. The peaceful chants for Palestinian freedom, like "from the river to the sea," are being misrepresented by propaganda groups and the Israeli government as genocidal chants. In reality, the chant calls for a future of equal rights, justice, and dignity for all. Where is freedom of speech when it comes to Muslims and BIPOC groups? There is selective freedom of speech and rights for American Muslims and Palestinians. Despite these hate incidents and censorship, there is hardly a word of dissent from interfaith groups. This war has exposed people's true colors, revealing blatant hypocrisy and double standards. It is crucial to emphasize that criticizing Israel and its policies is not synonymous with antisemitism. Zionism is a political ideology, and conflating the two is dangerous, unsafe, and undermines the pursuit of justice and peace. Zionism does not reduce or address the reality of antisemitism. Instead, it weaponizes it. Antisemitism is prejudice directed at Jews because they are Jews and involves stereotyping, hatred, and other forms of violence. Antisemitism is real and should always be denounced, but it should never be an accusation hurled at those advocating for Palestinian rights. We must be clear that this is NOT a religious issue; rather, it's about occupation and the violation of human rights. Criticizing the policies of Israel should be no different than critiquing the policies of any other government. Palestinian Christians and Muslims (who are also Semitic people), along with many Jews, are united in their efforts to call for a permanent ceasefire and a just peace. Jewish Voice for Peace, the largest progressive Jewish anti-Zionist organization in the world, is at the forefront of many of the demonstrations and organizing efforts to bring an end to the genocide in Gaza. This is a model of real interfaith work in action. Injustice and violence should never be accepted anytime, anywhere! No matter who is affected, it is our responsibility as human beings and people of faith to speak and act. Our Creator gave us consciences, hearts, voices, and hands to use on behalf of the human family. Interfaith work cannot be reduced to mere platitudes. Why have interfaith groups chosen to remain silent when it comes to Palestine? The active support shown for Ukraine after Russia invaded by many interfaith groups has evaporated into silence while Palestinians are dehumanized and exterminated. This raises serious questions about their consistency, sincerity, and commitment to inclusion and peace. Achieving peace cannot be attained through military actions. It is imperative to confront the root cause of violence to secure a fair and equitable future for both Israelis and Palestinians - namely the 75-year Israeli military occupation. If interfaith groups are afraid to discuss occupation, apartheid, the violation of international law, and the role of the U.S. has been in funding and sustaining this systemic oppression, then one must question why such interfaith groups exist. The lack of tangible outcomes, the superficial discussions, and the failure to acknowledge power imbalances suggest that such groups are doing little more than maintaining injustice. Unable to reconcile this reality with the reality on the ground in Gaza, many are beginning to withdraw from interfaith groups. I find myself grappling with a growing inclination to disengage from interfaith efforts that appear to be compromised by fear and external influences. We cannot be complicit in the crimes against humanity that are being outlined in detail by such reputable organizations such as Human Rights Watch, Amnesty International, and the Israeli human rights group, B’tselem. Justice is integral to every faith tradition that compels us to acknowledge the truth and take the side of justice. "Free Palestine" is a call to our moral conscience that echoes around the globe. It represents a dedication to justice, a liberating light of freedom for all oppressed people, and a dream of sweet peace for all humanity. It appears as though many interfaith groups have failed to hear this call…Or have chosen to look away. They have failed in their humanity! I would like to pose a simple question to those of you in the interfaith community who have failed to act. "Why is it so hard for you to speak for humanity given your faith traditions rooted in justice and truth?" During this time of genocide and crimes against humanity, your silence is violence. History will remember!  The Israel-Palestine conflict is a deeply entrenched issue that has spanned decades, leaving a trail of suffering and demolished hopes and dreams. Over the past two months, the West has gained consciousness of the atrocities taking place around us, prompting people to navigate the intricate layers of the conflict. In an attempt to acknowledge the historical roots and human impact of the conflict, we reflect on the violent ways it has manifested today. In a world that is now interconnected by technology, which grants unlimited access to information (and misinformation alike), we see the plight of the Palestinian people. I see families torn apart, homes destroyed, and lives disrupted and ended, leaving an indelible mark on my consciousness. This connection is not political; it is deeply personal and rooted in a sense of shared humanity that transcends geographical boundaries.
As we reflect on what we see, it’s crucial that we understand the importance of language. While this conflict might often be described as “complex” and “nuanced”, which is undeniably true, we must not let that deter us from learning, taking a stance, and educating others. When children are being brutally murdered, neutrality is complacency. While homes, places of worship, schools, and hospitals are being destroyed, complacency is violence. Choosing to “not pick a side” is not an option for the thousands of people who are unsure if they’ll have the chance to see the sun rise and fall for another day. Behind the headlines are real people comprised of flesh and blood, thoughts and aspirations. True stories of sorrow, resilience, and courage remind us that humanity should not and must not be overshadowed by political rhetoric. It is our shared humanity that compels us to seek a just outcome. We can envision a future in which Israelis and Palestinians can coexist in peace, security, and respect. Understanding the conflict requires a commitment to understanding and empathy that rises above the divisions we perpetuate. We can contribute to change. The international community must speak up. From the United Nations to neighboring countries and global powers, we are all affected by the conflict. Understanding and examining the responses and policies of these stakeholders is crucial. It’s essential that we engage in open dialogue with our governments and those around us, so that we can speak for those without a voice. The cycle of violence must be disrupted. This will only be possible through community.  Recently, India’s Supreme Court warned that attacks against Muslims had become a “new normal.” Under Prime Minister Narendra Modi’s leadership, discrimination and violent episodes have sparked nationwide. More unnerving, both the Indian government and other major countries are complicit in such violence. Their inaction and support of violence reflect the deep religious divides and Islamophobia in India.
For too long, Muslim communities have faced structural barriers in receiving employment, housing, and education. This has plunged millions of Muslims into poverty, and granted exclusive privilege to other religious groups. While the Indian constitution grants broad egalitarian protections, Muslims have been ignored in the eyes of the law. With justice inaccessible to them, they face an uphill battle when fighting inequality. Making matters worse, India’s government had done little to come to the defense of Muslim communities. Due to unequal education opportunities and sharp islamophobia sentiments, Muslims lack representation in government. Although they make up a large portion of the population, only five seats in the legislature were held by Muslims. If anything, the government has provoked violence, and proven itself biased against Muslims. The Citizenship Amendment Act granted exclusive citizenship for all but Muslim migrants. The amendment rejected suffering Muslims coming from countries such as Syria. The UN Human Rights Office dubbed the Citizenship Amendment Act “fundamentally discriminatory.” Meanwhile, the government actively sponsors anti-Muslim propaganda, which is also promoted by the country's media. It often crafts conspiracies around Muslims, thus deepening India's religious divisions. Most terrifying, violence has heightened during Modi’s rule, with mob attacks becoming one of the most common expressions: Vigilantes attack anyone suspected of being Muslim. Each year, violence kills tens of thousands of Muslims. A 2019 report found that half the police have an “anti-Muslim bias, making them less likely to intervene in stopping crimes against Muslims.” Thus, Islamophobia has weakened both the rule of law and the accountability of the police. Undoubtedly, the Indian police are complicit in anti-Muslim violence. Powerful democratic nations fashion themselves as the protectors of human rights. Nonetheless, very few have recognized these Muslim atrocities, nor India’s involvement. Influential nations should encourage the Indian government to fight against these crimes rather than being complicit in causing them. Muslim communities cannot afford any more silence. Regardless of where you live, you can help. Urge all governments to condemn all anti-Muslim injustice. India is now one of the most dangerous countries for Muslims to live in. Every day, they are persecuted psychologically, economically, and violently. Since the birth of its democracy, India has been committed to equality — now, it seems, Modi is abandoning this commitment. Sources:
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