"Can we still not entertain the hope that the holy precinct...will nonetheless one day succeed to inspire people who believe in the one God to become united in their faith?"

It’s no secret that Israel is an extremely opinionated and argumentative nation, however the majority of Israeli discourse is skewed in favor of the State of Israel and of the Jewish people.  While this perspective benefits the majority of Israelis, many, especially within the Muslim community, have been left disenfranchised and disadvantaged.  As a result, tensions between these groups have increased and power struggles have erupted. Jerusalem and the battle over the Temple Mount present the crux of this problem.

In his article, “Israel is lying to itself about ‘united Jerusalem,” (Last updated on November 29, 2009) Gideon Levy, a journalist from www.haaretz.com, points to the city of Jerusalem as representing a fundamental issue within Israel’s narrative.  Levy terms this problem as “the Jerusalem syndrome,” stressing that:

It’s the ‘rock of our existence,’ but a divided and dismembered city that has in our deceptive words become ‘united Jerusalem.’  It’s a city whose political future is more enshrouded in uncertainty than any other in Israel, but it’s ‘ours forever and ever.’  So this discourse, which is accompanied by plenty of self-deception, is being conducted among ourselves, only ourselves.

In other words, because Jerusalem is an important historical, cultural, and religious site for Muslims, Jews, and Christians, authority over the area has been extremely controversial and violently contested stemming from the foundation of the city itself.  On the one hand, the State of Israel has gradually been expanding the borders of the city outward by installing settlements in land usually occupied by Palestinian Arabs, while on the other hand, Palestinian Arabs push back by alimentally maintaining control over the Temple Mount, otherwise known as Haram al-Sharif (Noble Sanctuary in Arabic).

            Apparently, Sheik Salah, the leader of the Islamic Movement, has initiated “unauthorized” excavations and construction within the Temple Mount, and, in the process, has succeeded in destroying many historical artifacts relating both Jews and Christians to the Temple.  Although Muslim fundamentalists are responsible for the destruction of evidence, they are quick to point out that there is no proof that either Jews or Christians can claim historical ownership, or even relation, to the site.  During the Second Intifada, Sheik Salah, proclaimed that “Israel’s insistence on sovereignty over Haram al-Sharif is a declaration of war on the Muslim world.  Only Muslims and Palestinian people are allowed authority over it.  We will share not one stone or grain of sand with the Jews” (Rosenthal 285). 

Consequently, today, although Jews and Christians are permitted to visit the site as tourists, only Muslims are allowed to pray there.  According to Donna Rosenthal, author of The Israelis, “Fearing international Islamic backlash, a succession of Israeli governments have not stopped the transformation of the Temple Mount.”  She continues, explaining that “Demands by Israeli and international archaeologists, engineers, historians, and scholars to inspect the work have been refused” (284).  It appears that Palestinians, at least those associated with the Islamic Movement are willing to sacrifice objective truth for the importance of their cause, namely the formation of an independent Palestinian state and the destruction of Israel.

Some Israelis tend to agree with the opinion of the Islamic Movement.  For example, in another recent article entitled “Unusual Partners Study Divisive Jerusalem Site” (Published on November 14, 2009) by Isabel Kershner, a journalist from The New York Times, reports that: “Menachem Magidor, president of The Hebrew University, wrote that… ‘I did not feel bothered at all by the fact that another religion was dominating the site.”  He goes on to explain that “mutual denial, including Israeli-led archaeological excavations near the mount that threaten Muslim relics…” are at the core of this issue.  He insists that these practices “totally flout what is divine!” However, the question of what it means to be divine and who holds the authority to proclaim it is the very source of contention between Muslims and Jews.

Despite the visible differences of opinion within Israel, peace, or at very least, compromise is possible, for, in the words of Magidor, “Can we still not entertain the hope that the holy precinct—what it is and what it symbolizes—will nonetheless one day succeed to inspire people who believe in the one God themselves to become united in their faith?”

A Comic Book Illuminates the Nature of Israeli Society

Recently, Israeli comic books have received international recognition. For example, Israeli artist and illustrator Rutu Modan received an Eisner Award, an American award, which is one of the highest honors in the comic book world, for Best New Graphic Novel for her work Exit Wounds at the 2008 Comic Con convention.

            According to Ziva Haller Rubenstein (who goes by the pseudonym “Ziva”),a journalist for “De-sign-ist Dream” (“where art and design and the Holy Land meet”), the significance of Modan’s images resides in the fact that they “…relate to the topics of terror and death…There’s something of an older aesthetic or vintage look in the work, as if it draws upon the historical element of Tel Aviv despite its newness of subject and view. Whether it’s by the coloring of the page, the people captured in the street scenes, or the simplicity of the fonts used as conversations,” Modan captures the essence of Israel and of the Israeli people.  Ziva provides the following description of Modan’s story:

Set in modern-day Tel Aviv, A young man, Koby Franco, receives an urgent phone call from a female soldier. Learning that his estranged father may have been a victim of a suicide bombing in Hadera, Koby reluctantly joins the soldier in searching for clues. His death would certainly explain his empty apartment and disconnected phone line. As Koby tries to unravel the mystery of his father’s death, he finds himself not only piecing together the last few months of his father’s life, but his entire identity. With thin, precise lines and luscious watercolors, Modan creates a portrait of modern Israel, a place where sudden death mingles with the slow dissolution of family ties;

Exit Wounds uses this narrative to explore several extremely important topics within Israeli society, including the foreseen and unforeseen causes and consequences of the Israeli-Palestinian conflict, the role of the family within Israeli society, and the nature of Israel’s emerging and constantly evolving identity, as well as the effects of Israel’s identity on individual Israelis.

            Several similarities can be found between Modan’s fictional character and the reality of life in Israel. Like the main character, Koby, Israelis must address the mounting tensions between themselves and their Palestinian neighbors, a pursuit that often leads to violent insurgencies. Within this climate, Israelis struggle to understand and to cope with the fragility of life and death. According to Rosenthal, Israelis value their lives; their very existence nearly as much as their country. “As witness to their resolve to stay, that land [, the biblical land of Hebron,] is almost as important as lives, these settlers readily show fresh graves and bullet holes in their homes,” she says (217).  The State of Israel exists because Israelis are continually willing to sacrifice their comfort and security, including that of their property, their lives, and of the lives of their loved ones, to create buffer-zones between themselves and the Palestinians and to defend the beliefs upon which their country was defended.  However, patriotism is not the only role that the Israelis must fulfill.  They must also ensure the continued survival of the Israeli population and of the Israeli way of life.

            Consequently, the family also plays a crucial role in Israel society—it represents the foundation of the Israeli people. Familial relationships are an enormous source of influence in Israeli society because of their influence and authority in shaping individual moral character and in controlling the educational background of individuals. In other words, the strongest basis of one’s religion, both in terms of education and spiritual support originates within the family. In this context, parents have a responsibility to teach their children the difference between right and wrong and the importance of the what those differences imply, as well as to determine how, when, where, why, and by whom their children should be educated outside the home.  As a result, parents ought to provide the greatest source of physical, spiritual, and financial support for their children until they are capable of resuming these responsibilities for themselves.

            However, Ziva disagrees with this analysis. He asserts that the familial relationships portrayed by Modan inaccurately depict Israeli society, which he believes is more divided and complex. “I’m not so sure that today’s Israel can be so easily categorized as a place where family ties are not strong. In fact, I believe quite the opposite is true,” he explains. In certain contexts, Ziva is correct. For example, there are noticeable divisions between the family structure and individual behavioral patterns within and between various sects of Judaism. These include the ultra-Orthodox, or heredi Jews; the Orthodox, such as Mizrahi and Ashkenazi Jews; and the non-Orthodox, such Reform Jews.

Ultra-Orthodox households tend to be more ideologically isolated, and hence rigid, than other sects of Judaism.  “Haredi Judaism places a heavy emphasis on ritual as a way of getting closer to God.  Haredim think about how they perform nearly every act, from preparing food to washing hands before eating to making love on Friday night, because each act is a spiritual link to God” (Rosenthal 190).  The family plays a vital role in protecting these types of ideologies and traditions.  Within this context, gender roles are clearly defined and interactions, especially in matters of education and co-habitation between men and women are strictly monitored and observed.  The most important role for women is as wife and mother, while the most important role for men is as the leader of the household, followed by their role as provider.  The most important role of children is to follow Scripture, as defined in the Torah and to obey their parents.

         Boys and girls attempt to fulfill these obligations by attending separate schools where, “all curriculum is screened to ensure that it is free of ‘offensive content’ that might slander religion or contradict Jewish law.  Most importantly, it must not mention the heretical ideas like Zionism” (Rosenthal 198).  Between the ages of 13 to 18, a disproportionately large number of boys continue their education, usually in yeshiva, or Rabbinical school, where they conduct higher Torah study.  On the other hand, girls are prepared and screened for marriage.  Girls are not expected to become educated because the most sacred role that they can fulfill is as wife and mother.  As a result, girls are valued based upon their appearance, and upon their family’s religious convictions and financial standing.  These criteria are utilized by a matchmaker to determine an appropriate match for marriage.  The ideal partner for a good haradi girl is a good kosher  boy.  An account of the purpose, or rather the ideal purpose of marriage is provided within the book of Genesis 1:29,  “And God blessed them, and God said to them, ‘Be fruitful and multiply, and fill the earth and subdue it…”  Not surprisingly, the ultra-Orthodox have much larger families than the average.  According to Sarah Steign, the mother of seven children, when couples are unable to meet this duty, they are frowned upon within the haredi community.  “With small families, rumors go around that something is wrong,” (Rosenthal 192-193) she explains.  However, she also admits:

Still, I hope Leah [(my eldest daughter)] doesn’t have too many.  Nowadays, who can afford a decent-size apartment?  To find one, she’ll probably have to move out of Jerusalem.  Really cheap ones are out in the settlements.  But what good is a big apartment if your [Palestinian] neighbors want you dead? (Rosenthal 195);

Several fundamentally significant problems face the ultra-Orthodox Jewish families because of their religious convictions and lifestyles.  A major factor has to do with the fact that the majority of haredi men (70 percent according to Rosenthal (187))are professionally engaged in Torah study, which provides virtually no income, except in the form of government subsidies and personal contributions.  As a result, women are often depended upon to be the sole breadwinners for their families.  However, because their upbringing prevented them from attaining education or many transferable skills, they are limited in terms of their participation in the workforce.  Not surprisingly, the majority of ultra-Orthodox live beneath the poverty level.  “What we don’t have in money, we have in spirituality…  What we have is not poverty, it’s living simply,” explains Sarah.  However, it is important to note that what the majority of the Israeli people don’t have in money, they make up for in taxes.  Living simply is a privilege, not a right.  Moreover as Rosenthal and, “non-Orthodox Israelis are quick to point out that it is poverty by choice, as close to 60 percent of haredi men have tax exemptions and are not looking for work” (188).  Additionally, due to their influence in Israeli government, ultra-Orthodox Jews are largely excluded from military service.  The sorts of special treatment derived from these types of special circumstances inspire tension and provoke bitter resentment. 

Mira, a non-Orthodox Israeli woman voices a common complaint:

What makes me angry is that we’re supporting them and look how they treat us… They’re milking us, taking money from my pocket.  My neighbors with ten kids don’t even pay taxes or send their sons to the army.  They think God intended us to work hard for them, and then the messiah will come.  Why sould men who refuse to join the army and refuse to work get tax exemptions?  They’re living off our backs.  We’ve done our duties—I was a soldier, my ex-husbad was in the Yom Kippur War and in the reserves, both m children were in the army during the Gulf War when Scuds were falling; (Rosenthal 240)

In Israel, the Orthodox strictly adhere to religious texts and traditions but find new ways of interpreting them.  As Rosenthal points out, Orthodox Jews “and their children have a flourishing religious life, but unlike the ultra-Orthodox, haredim, are not isolated from secular Israel” (206).  Additionally, unlike the haredi, the Orthodox are well-educated and employed in a myriad of professions, including in the fields of computer science, law, politics, medicine, etc.  Women are not excluded from these activities.

This attitude is reflected in the Israeli school system.

Teachers [in Israel] don’t believe it is against Jewish law for girls to study Jewish texts, including the Torah.  They encourage girls to think independently and stand up for themselves.  Girls also learn humanistic Jewish values and the beauty of cultural and religious pluralism; (Rosenthal 228)

As a result, the Orthodox are able to more easily communicate with and contribute to mainstream Israeli society.  Because of these factors, they are also far more productive and far less dependent on governmental subsidies and private donations than their heredi brethren.

The very fact that the Orthodox are not isolated from secular Israeli life presents the largest problem for Orthodox families.  “Whether they live in Israel or in settlements, many Orthodox families are grappling with the pain of children flirting with secularity,” (228) says Rosenthal.  This phenomenon is largely due to the fact that young Israelis are unable to understand or appreciate the doctrines of orthodoxy.  Additionally, because they have been more exposed to Western individualistic and capitalistic ideas, they question these types of beliefs and attitudes, and in many cases, deviate from the religion upon which they were raised.

Most Jewish Israelis are non-Orthodox.  According to Rosenthal, “about 80 percent of Israeli Jews are non-Orthodox, a category with endless variations” (232).  Regardless of their differences, the non-Orthodox tend to be cafeteria Jews in that they pick and choose which aspects of Judaism they wish to follow.  Most observe major religious holidays, such as Yom Kippur, Passover, and the Sabbath.  The aspect that seems to unite most non-Orthodox Jews is the fact that they do not want to be boxed in by their religion and that they feel the need to explore Judaism within a broader perspective.

Non-Orthodox aversion to strictly adhere to Jewish doctrine leads to misunderstanding, resentment, and tension with the ultra-Orthodox and Orthodox. “It really annoys me that there are narrow-minded haredim who think everything that deals with Judaism is theirs.  They believe they have better values, that they’re holier than us.  We’re also legitimate Jews.  If not for the nonreligious Zionists who brought Jews here, a lot of haredi families probably would have remained in Europe or been killed,” says Sivan, a non-Orthodox Israeli (Rosenthal 235-236).  Another person complains that “Sometimes it feels like it’s them and us,’ says Sivan, describing  the widening divisions between Jerusalem’s non-Orthodox and untra-Orthodox.  ‘We hardly talk to each other.  They despise our modern culture, they’re repulsed by us” says Sivan (239).  Clearly, these religious differences are a major source of conflict within Israeli culture.

Despite these differences, all Israelis live in a Jewish state, where it is nearly impossible, if not entirely impossible to avoid participating in Judaism.  As Rosenthal points out, the Israeli flag is a Jewish symbol and the national language is Hebrew.  Many key aspects of Israeli life are also controlled by the Orthodox and ultra-Orthodox minority.  These groups play an influential role in the Knesset and local government. Life may not be as artistically presented as a comic book, but in a war-torn country, Israelis are grateful for every day that they are alive.

Not Everyone Can Get Married Under the Chuppah in Israel

In accordance with Jewish law, the State of Israel does not acknowledge civil marriages. Israeli law is sensitive to and tries to uphold Jewish religious traditions.  According to the Talmud and other Jewish spiritual writings, marriages are legitimized by the wedding ceremony, which must be conducted by a religious official.  Different religions within Israel, such as Christian and Muslim denominations are permitted to conduct marriages within their own places of worship by their own religious leaders.   The Chief Rabbinate, the halakic authority for the state, must then determine whether or not marriages are valid.  Acknowledgement by the state is not meant to override or dominate religious unions; rather, it is intended to strengthen and uphold the validity of those marriages. 

Jewish couples living together and who are engaging in sexual relations are already assumed to be married, which is to say that they have the intent to be married.  Jewish law states that the bride’s family must offer money (i.e., a dowry) to the groom and sign a contract transferring possession of the bride.

Likewise, couples are permitted to divorce based on the belief that just as individuals are capable of uniting in marriage, they are capable of destroying their union, and must therefore be permitted to part ways.  There is debate regarding whether or not divorced women should be able to remarry a kohen.  Israeli courts makes decisions on a case-by-case basis in matters of divorce.  These decisions largely concern matters of alimony, child support, and the division of assets.  Marriages can also be annulled if a woman is suspected of being used as a agunah, or concubine.  ("Civil Marriage," Encyclopedia Judaica )

            However, many people are negatively affected by Israel’s marriage policies.  According to one source, “…today [in Israel], there are approximately ‘300,000 Israelis who cannot marry because one of the partners is not Jewish, or his or her Jewishness cannot be determined" (“Marriage in Israel” ).  Solomon, an Ethiopian immigrant to Israel has experienced this problem first-hand.  Although he and his family had always been Jewish, Israeli authorities denied that they could prove their Jewish status.  This represents a discrepancy between Ethiopian law, which states that Jewishness is a patriarchic trait versus Israeli law, which states the opposite: that Jewishness is a matriarchic trait.  Solomon explains his frustration:  “How can I convert from Jewish to Jewish?  I can’t be more Jewish.  I grew up Jewish, praying three times a day, always keeping strictly kosher.  I refused to go through that humiliating process [in Israeli law] to be accepted as a full Israeli Jew.  I was so angry, I threw off my kippa” (Rosenthal 177-178).

            Solomon decided to confront the Chief Rabbinate to explain his story.  “I was furious.  I told him I’ve been fighting a war for four years.  Then I said, ‘You’ve never been in the army.  How can you tell me I’m not Jewish enough to get married?  I suffered to be a Jew in Ethiopia and now you’re making me suffer here?’  The rabbi still refused.  I told him that I wasn’t going to leave his office until he signed the certificate.  He reached for the phone and said he was going to call the police.  I put my M-16 in his face and told him, ‘If you dial that phone, I’ll kill you.  Sign the paper.’  He did and I walked out.” (Rosenthal 178).

I found an excellent explanation of the Israeli marriage problem at www.infolive.tv, but was unable to embed the video.  I  highly recommend checking it out.

Sand and Brains: Israel's Only National Resources

According to Gavriel Iddan, inventor of the PillCam and founder of Technicon (one of Israel’s largest biotech companies), the types of attitudes driving Israel’s inventiveness reflect “…‘modern-day versions of the old pioneering spirit…The only national and natural resources we have are sand and brains. And with brains we’re turning sand into silicon” (Rosenthal, The Israelis, 92). Today, Israel’s high-tech industries “remain the piston driving Israel’s economic engine” (80).
    

            By all accounts, Israel is leading the global pack in terms of its contributions to high technology and science. Since its creation, Israel has made significant advancements in the fields of agriculture, alternative energies such as wind and solar, computer science, electronics, engineering, genetics, medicine, and optics. According to Donna Rosenthal, “Israel has more engineers, scientists, life science researchers, and physicians per capita than any country in the world. After the United States, Britain, and Germany, Israel leads in the number of biotech, medical devices, and diagnostics startup companies” (96). This is a huge achievement for a country roughly the size of California with a population a little more than that of Los Angeles.

            For example, Since 1974, Israel has been working in collaboration with Intel designing computer processor chips . Additionally, Israel has made great advances in biotechnology, where, among other things, it has created non-invasive procedures for the detection of cancer and disease. These procedures aim to detect ailments early so that treatment can be administered, and ideally, to be able to prevent them. Israel has also pioneered the development of the Internet. In terms of agritech, Israel has increased health within the Middle East region by enriching the nutritional quality of wheat, and by erecting desalinization plants to improve irrigation. Furthermore, Israel has contributed to defense technology with the inventions such as the Uzi and innovations to missiles and satellites. Israel has also been working hard to improve alternative energies such as wind and solar. According to the Israel High Tech & Investment Report, “Israel, which long has been a global leader in military technology, is adapting its technologies to develop green advances. Countless other advances are responsible for Israel’s growing prominence within the international community."

            Israel’s technology sector has arisen out of technologies developed for the Israel Defense Forces (IDF). Technologies once developed for the purpose of warfare have been reapplied within civilian commercial enterprises. The technology boom is also largely due to the number and quality of educational and research institutions in Israel, as well as the number of scientists and researchers that have immigrated to the country since World War II. Scores of scientists, engineers, and other academics flocked to Israel both during and after the Holocaust and for various reasons thereafter.

            The attitudes of Israelis are largely responsible for Israel’s success. As a result of training within the IDF, people have learned how to work together as a team. Their training has enabled them to make important decisions quickly and well. According to Rosenthal, “To Israelis, the word ‘no’ is a dare…Israelis always try to find another way. You close the door on them and they jump in through the window” (81). In other words, given a solution to any situation, Israelis will try to find another, better solution. Generally speaking, the life experiences and attitudes of Israelis motivate them to greater success. In the words of Imad Younis, president of Alpha Omega Biomedical Engineering, one of Israel’s most successful biotech companies: “If people could see our labs, they’d see another reality: people working together not just for our bank accounts, but for humanity. It’s a very inspiring picture of how life can be” (96).

Everybody, Shake Hands and Give Each Other a Hug

Imagine this: You’re standing in a packed auditorium underneath super hot studio lighting.  People everywhere are shouting and waving “I love you!”  You’re sweating bullets but ready to answer the only question standing between you and the big sparkly crown.  You pause, but only for a second.  “Yes Bob, I’d have to answer that the most important issue in today’s troubled times is the issue of world peace.” This statement is followed by a roar of applause.  You know you’ve got it in the bag.

Recently, President Obama met with Israeli Prime Minister Benjamin Netanyahu and Palestinian Authority President Mahmoud Abbas to broker for peace.  Standing high on a microphone flanked podium, President Obama declared that:

It is past time to stop talking about starting negotiations; it is time to move forward,” and that “permanent status negotiations must begin soon…So my message to these two leaders is clear: despite all the obstacles, all the history, all the mistrust, we have to find a way forward;

According to a New York Times article entitled “White House by Helene Cooper and Mark Landler, President Obama initiated talks because he has become “impatient with the peace process.” These talks are meant to discuss three primary issues: (1) the status of Jerusalem, (2) the fate of Palestinian refugees, and (3) the borders of a future Palestinian state.  Currently, Israel refuses to “…stop “natural growth” or settlement construction in East Jerusalem,” which it considers to be part of their capital.  Ultimately, the U.S.’ objective is to push the nations into final negotiations, which will hopefully bring stability into the region.

As a result, Obama has clarified the stance of the U.S. in the Middle East.  According to Obama, “it is time to show the flexibility and common sense of compromise that’s necessary to achieve our goals.”  For example, since May 2009, the US has officially demanded that Israel freeze building new settlements, with the exception of ‘natural growth’ settlements and some outposts, and has highly encouraged Israel to come to a more tenable solution regarding the Palestinian refugee problem.

Simultaneously, Obama is trying to encourage Arab leaders to “buy into the peace process.”  Although immediate action is not expected, Obama asserted that something must be done to curtail the inequity of power in the Middle East.  “Palestinians have strengthened their efforts on security,” Obama explained, “but they need to do more to stop incitement and to move forward with negotiations.”  Presently, Arab states, especially Jordan, appear to lack the economic strength, political and military organization, and general willpower to enforce their national agenda or to pose a serious threat to Israel and the rest of the Middle East.

As might be expected, Cooper and Landler report that Palestinians are extremely enthusiastic of U.S. policy plans within the Middle East, while Israelis are less than thrilled. Akiva Eldar, a diplomatic affairs analyst, explains the effects of these opinions further in his article “U.S. furious over Israeli incitement against Obama,” which was recently featured on Israeli news source Haaretz.com.  Encouraged by members of Likud and by a flock of other right-wing supporters, Obama is popularly portrayed “…as an enemy of Israel because of his efforts to restart peace talks and freeze settlement construction.”  (For a more detailed analysis see “Settler leader: Obama, keep your hands off Israel,”  by Chaim Levinson, Haaretz Correspondent.)  According to an anonymous Israeli source, the danger of such sentiments is that Israel’s relationship with the U.S. could be damaged in the process, hence hindering any further developments regarding peace.

Alternatively, King Abdullah of Jordan recently voiced his fears to the U.S.,“…that Israel’s settlement policy in East Jerusalem is undermining the stability of Israeli-Jordanian relations.”  Consequently, he responded by commanding the Jordanian embassy in Israel to place an official complaint regarding the construction of new Israeli settlements, by expressing concern about opening the Mughrabi Gate , (which leads to the Temple Mount) and opposition for planned renovations to the site.

While it’s difficult to comprehend the complexities of the current Israeli-Palestinian problem, it’s even more difficult to remain free of personal biases.  Likewise, although U.S. involvement in the Middle East has, in some ways, deepened existing tensions, it has also brought international focus on and pressure to come to some sort of solution, while rebuilding its influence in the region.  Of course, one must wonder why President Obama seems so keenly intent upon making new and better friends within the international community.  Then again, there is that shiny crown and pretty satin sash just waiting to be won.  Just make sure to fain tears, smile, and wave.

Reviving Israel's Image: The First "Pornographic Stimulus Campaign for Gay Tourism"

PART I:

WHY “YOU’LL LOVE ISRAEL FROM THE FIRST 'SHALOM' ”

Israel: a land founded with the vision of a sovereign Jewish homeland, a land steeped in history, natural beauty, and diversity.  These are just a few of the more positive descriptions that come to mind when thinking about the state of Israel.  They are also the types of descriptions that the North American office of the Israel Ministry of Tourism are promoting in their 2007, $11 million ad campaign, which aims to double Israeli tourism by 2010.  The campaign’s tagline reads: “You’ll love Israel from the first ‘Shalom’,” a slogan which Arie Sommer, Israel Tourism Commissioner for North and South America, claims is a reflection of the “warm feelings between American people and the people of Israel” and is aimed to “…take advantage of what he said was a changing perspective among Americans of the Israeli political situation.”  (For more information see “New Campaign Uses Everyday Israelis to Stimulate Tourism” by Jane L. Levere)

Luckily for the Ministry of Tourism, and for the Israeli economy for that matter, the campaign has been incredibly successful, resulting in the influx of 2.3 million tourists in 2007, a 25% increase from 2006 figures.  The revenue brought in totals12.5 NIS (Israeli shekels) or about $3.46 billion, according to Israeli daily news source ynetnews.com.

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PART II:

'SHALOM':
A GUIDEBOOK TO WHO, WHAT, WHERE, WHEN, & WHY

            Although people in the U.S. and in Europe widely applaud the success of the Israeli tourism industry, Western media sources are quick to point out, that these picturesque, and arguably idealistic, images ignore the nature of reality, which is that they are often set amidst scenes of terrorism and violence.  For example, an announcement posted by The Department of State on August 14, 2009, “…warns U.S. citizens of the risks of traveling to Israel, the West Bank, and the Gaza Strip, and about threats to themselves and to U.S. interests in those locations.”

            Given the power and influence of mainstream news sources, coupled with frequent governmental warnings, it’s no wonder that many Westerners are reluctant, if not fearful to travel to Israel.

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PART III

NEW IDEAS & THE PROPOSED ROLE OF PORNOGRAPHY

Many Israelis and members of the international community suggest that Israel needs to revise its image in order to conquer any and all stigmas regarding travel to and tourism within Israel.  As new ideas are brought to the table, a new image of Israel is beginning to emerge.  One interesting, unconventional, and highly controversial idea involves the development of the gay porn industry within Israel.  Interested yet?  Read more!

In a recent article posted by the popular news source Haaretz.com, Israeli journalist Michael Kaminer asks the following question: “Can gay porn can save Israel’s image?”  According to Michael Lucas, a Moscow-born gay pornographic actor, director, and the founder and CEO of Lucas Entertainment (New York’s largest gay-adult film company), the answer to this question is a resounding “Yes!”  Lucas recently completed the filming of Men of Israel, the first pornographic movie to be filmed in Israel with an all-Israeli cast.  (See YouTube.com for trailer.)

            According to Lucas, his film not only provides sexual entertainment and excitement for its viewers, but that it also provides “…a counterbalance to lopsided portrayals of Israel in mainstream media” (Kaminer), and that it acts as a free promotion for Israel’s tourism.  During an interview by Kaminer, a heavily accented Lucas explains: “The reality is that Israel has only one face to people on the street, and that’s the West Bank and Gaza.  All people see in the media is a country of disaster.  They get images of a blown-up bus.”  So, what image does the intriguing Lucas propose instead?

            Semi-surprisingly, the once Soviet Lucas dreams of an Israeli vacation for anyone and everyone, although his description more aptly applies to the the young and to those that are gay.  “'Nobody goes to Israel for Golda Meir,' I’m so sorry,” Lucas admits non-apologetically.  “People don’t care that you have a great orchestra, and they’re not particularly interested in the Holocaust museum.  Gay people, and straight people, want beautiful beaches, beautiful nature, beautiful men and women, good food, good hotels.  Israel shouldn’t be mistaken about why people go there.  They need me [emphasis added].”  Very wittily, Kaminer adds that, “neither the Israeli Consulate nor the Israel Ministry of Tourism office in New York returned calls or e-mails for comment.”  While it is possible to assume, though much less plausible to infer that Lucas purposely exaggerated his suspected role, evidence suggests the contrary.

            In defense of Lucas, his biography, as examined by Kaminer, (including his background, career, and role as public speaker and political writer) provides a remarkable account of his ascension to fame and success and is extremely admirable (in some lights).  (See Part IV.)

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PART IV:

THE MICHAEL LUCAS STORY

“A long time ago in a galaxy far, far away,” (the Soviet Union to be exact), Michael Lucas was born in Moscow to middle-class “Russian intelligentsia.”  His father was an engineer and his mother a professor of Russian literature.  At the time of his birth, anti-Semitism was prevalent throughout the Soviet Union and Lucas’ parents went so far as to change his surname.  According to Kaminer, this act was intended “to curb as much anti-Semitism as possible.”  Although Kaminer doesn’t provide any details, he explains that “growing up in a communist nation as a gay-Jewish boy, Lucas faced much oppression and discrimination” (Lucas’ biography, source unknown, but accuracy generally assumed). 

After completing law school, Lucas attempted to jumpstart several careers. In his first attempt, Lucas founded his own travel company, which unfortunately failed because it was purportedly “…run out of business by the Russian mob” (Kaminer).  (Um, ok?)  Next up, Lucas, (either before or after his travel agency venture) moved to Germany where he apparently did not find his niche.  From Germany, Lucas immigrated to New York City, where he finally realized his dream, and possibly screamed “Eureka!" Although the former assertion is unverifiable, and really represents more of a guess as to Lucas' past emotional state, it is documented that Lucas expressed the following ambition: “I wanted to make money, and all I had was my body, so I used what I had.”  Prostitution and work as an adult film actor provided the appropriate means by which Lucas began to set about accomplishing his dream, but intuitively, Lucas admits that he was always aware that higher ambitions awaited him.

 In or some time around 1998, Lucas rightly concluded that he could make exponentially more money by producing and directing his own adult films, so he formed Lucas Entertainment: "New York's Best Defense Against Bad Gay Porn."  By 2001, the company had become successful enough that Lucas was able to financially support his entire family, going so far as to facilitate their moving to the United States, although today, all but his grandmother have returned to Russia.  Although Lucas admits to believing that  his "…parents would have wished...[him] to go on with...[his] education…[, o]nce they realized...[that he was] actually in the adult business, they never gave...[him] any problem.  They were always interested in how...[he was] doing businesswise.”

Consequently, Mom and Dad should be glad to know that throughout his career, Lucas has continually built up his name and reputation, and upon the name and reputation of his company.  Additionally, the products being made by Lucas Entertainment are quality tested and positively peer reviewed.  
          Despite these congratulations. accreditations, and the obvious impact that Lucas has had in Israel and abroad, it seems dubious whether Men of Israel, as Lucas suggests, is a worthy candidate in terms of solving the alleged Israeli image crisis.  For, even if one takes Lucas' advise and significantly restricts Israel's image to what he believes that people want: “…beautiful beaches, beautiful nature, beautiful men and women, good food, [and] good hotels,” he makes a hard sell.  


     So it possible for gay porn to provide a more viable solution than the existing Israeli tourism campaign?  Can sexual imagery, which borders on cheep, cheesy, objective, and offensive, do better than what has already been and is being done?  This writer seriously doubts it.

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PART V:

WHY YOU SHOULDN’T BUY THE MICHAEL LUCAS SOLUTION

            Pornography has always been considered a racy medium for cultural expression, so it seems counterintuitive to assert that in this case it is any different.  Rather, far from being the ultimate or ideal solution, pornography posses more challenges than it eradicates.  This assessment is based off of the following observations:

·      For one, the vast majority of Israeli citizens undoubtedly do not support the image of Israel that Lucas is trying to create.  Both homosexuality and pornography stand in opposition to traditional Jewish values, especially those of held within ultra-Orthodox Judaism.

·      Secondly, Men of Israel presents Israel (in terms of land and people) as sexual objects, which are exploited and corporately produced and marketed.  

·      Thirdly, the film unquestioningly exploits the actors’ homosexuality, their Jewishness, and their status as Israeli citizens.  

·      Finally, it must be noted that the intended demographic of Lucas Entertainment is not buying or viewing Lucas’ films for the purpose of attaining information on tourism, and even if one is to factor however few people decide that they want to travel to Israel (after watching what one only hopes is private viewing) into the equation, the vast majority of potential audience members will probably not have decided anything regarding Israel and/or the Israeli people--at least nothingworth discussing in further detail. 

For these, and many other possible reasons that may not have been mentioned in this response, it seems extremely selfish, short-sighted, and negligent to assume that gay porn is the best candidate to reform Israel's image.  

Note that this criticism does not intend to suggest that Men of Israel is devoid of any or all value or that it is incapable of producing any benefits.  To the contrary, numerous advantages can be extracted from the film, including the fact that it is the first pornography to be filmed in Israel.  Additionally, Men of Israel has undoubtedly opened the eyes of many who wouldn't have exposure to or be able to identify with various sexual and/or homosexual concepts otherwise, although many of these cases are surely involuntary.  Yet another gain is the infusion of money into Israel and the visibility of a formerly untapped economic market.  For the case of gay porn, it is especially true that the process of change has come about in an excruciatingly painful manner, however, Israel cannot exist within a vacuum and refuse to be influenced by and to influence the rest of the world.  Although Israel would probably prefer a stance of isolation, Men of Israel presents the opportunity for the Jewish people to reaffirm their mutual values and to strengthen their cultural identity.   Let's hope that some form of happiness emerges from an absolutely uncomfortable situation, specifically, happiness in the relevant sense. 

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