Intellektuelle Debatte ohne jede Empathie

In der Reihe TOPOS ORF ein Beitrag von Simon Hadler

Können die Anschläge des 7. Oktober als „bewaffneter Widerstand“ gerechtfertigt werden? Sind zivile Opfer auf palästinensischer Seite legitime „Kollateralschäden“? Der deutsche Theoretiker Jens Balzer und der israelisch-jüdische Autor Dror Mischani sind zwei gewichtige Stimmen, die aus der intellektuellen Schwarz-Weiß-Malerei des letzten Jahres ausbrechen – der eine sehr politisch, der andere sehr persönlich.

Lebemann und Lebensretter

Ausstellung im Sudetendeutschen Museum in München

Neue Ausstellung des Sudetendeutschen Museums vom 07.06. bis 27.10.2024

Der sudetendeutsche Unternehmer Oskar Schindler (1908–1974) aus Zwittau/Svitavy im mährischen Schönhengstgau rettete gemeinsam mit seiner Frau Emilie 1200 Juden vor den Vernichtungslagern der Nationalsozialisten. Dieser Akt der Menschlichkeit und Zivilcourage wurde erst 1993 mit dem Spielfilm Schindlers Liste einer breiten Öffentlichkeit in der Welt bekannt.

Lebensstil und Lebenswandel Oskar Schindlers entsprechen nicht den allgemeinen Vorstellungen von einem Helden. Leichtfertiger Umgang mit Geld und mit Frauen, die Tätigkeit als Agent der Wehrmachtsspionage und als Kriegsgewinnler zeichnen eher das Bild eines charakterschwachen Menschen. Aber in den dunkelsten Stunden Europas während des zweiten Weltkrieges und der Schoah wurden aus dem Lebemann Schindler der Lebensretter Schindler und aus den Geretteten die „Schindlerjuden“.

Keeping hope alive

After a year of constant war, as the cycle of death continues unabated, we feel the need as Christians and as citizens to seek out the hope that comes from our faith. First, we must admit that we are exhausted, paralyzed by grief and fear. We are staring into the darkness. The entire region is in the grip of bloodshed that continues to escalate and spares no one. Before our eyes, our beloved Holy Land and the entire region are being reduced to ruins.

Daily, we mourn the tens of thousands of men, women and children who have been killed or wounded especially in Gaza, but also in the West Bank, Israel, Lebanon and beyond in Syria, Yemen, Iraq and Iran. We are outraged at the devastation wreaked on the area. In Gaza, homes, schools, hospitals, entire neighborhoods are now heaps of rubble. Disease, starvation and hopelessness reign. Is this the model for what our region will become?

Around us, the economy is in ruins, access to work is blocked and families have difficulty putting food on the table. In Israel too many are in mourning, living in anxiety and fear. There  must be another way!

Our catastrophe did not begin on October 7, 2023. The cycles of violence have been unending, beginning in 1917, peaking in 1948 and in 1967, continuing ever since, until today. And today has the Zionist dream of a safe home for Jews in a Jewish state called Israel brought security for Jews? And the Palestinians? They are caught up in the reality of death, exile and abandon for too long, waiting while persistently demanding the right to remain in their land, in their towns and villages.

Shockingly, the international community looks on almost impassively. Calls for ceasefire and an end to the devastation are repeated with no meaningful attempt to reign in those wreaking havoc. Weapons of mass destruction and the means to commit crimes against humanity flow into the region.

As this all continues, the questions resound: When is this going to end? For how long can we survive like this? What is the future of our children? Should we emigrate?

As Christians, we are faced with other dilemmas too: Is this a war in which we are simply passive bystanders?  Where do we stand in this conflict, presented too often as a struggle between Jews and Muslims, between Israel, on the one hand, and Hamas and Hezbollah supported by Iran, on the other? Is this a religious war? Should we isolate ourselves in the precarious safety of our Christian communities, cutting ourselves off from what is going on around us? Are we simply to watch and pray on the sidelines, hoping that this war will eventually pass?

The answer is a resounding no. This is not a religious war. And we must actively take sides, the side of justice and peace, freedom and equality. We must stand alongside all those, Muslims, Jews, and Christians, who seek to put an end to death and destruction.

We do so because of our faith in a living God and in our conviction that we must build a future together. Though our Christian community is small, Jesus reminds us that our presence is powerful. Confident in his resurrection, we have the vocation to be like yeast in the dough of society. With our prayers, our solidarity, our service and our living hope, we must encourage all of those around us, of all faiths and those with no faith, to find the strength to lift ourselves up from our collective exhaustion and find a path forward.

But none of us can do this alone. We look to our Christian religious leaders, our bishops and our priests for words of guidance. We need our shepherds to help us discern the strength that we have when we are together. Alone, each one of us is isolated and reduced to silence. Only together, can we find the resources to face the challenges.

In our exhaustion and despair, let us remember the paralytic man (Mark 2: 1-12) who could not get up. It was only when his friends carried him, when they used their imagination to create a hole in the roof and lower him down on his mat, that he was able to reach Jesus, who said to him: “Get up and walk.”

So it is with us. We must carry one another if we are to go forward. We must use our imaginations, rooted in Christ, to find openings where there appear to be none. When we have reached the limits of our hope, together we carry one another, as we turn to God and ask for help.

We need this help not to despair, not to fall into the trap of hatred. Our faith in the Resurrection teaches us that all human beings are to be loved, equal, created in the image of God, children of God and brothers and sisters of one another. Our belief in the dignity of every human person is manifest in our service to the wider community. Our schools, hospitals, social services are places where we care for all in need, indiscriminately.

It is also our faith that motivates us to speak the truth and oppose injustice. We are believers in a peace that Jesus has given us and that cannot be taken away. “He is our peace” (Ephesians 2:14). We must not be afraid to speak out against any form of violence, killing and dehumanization. Our faith makes us spokespeople for a land without walls, without discrimination,  spokespeople for a land of equality and freedom for all, for a future in which we live together.

We will only know peace when the tragedy of the Palestinian people is brought to an end. Only then will Israelis enjoy security. We need a definitive peace agreement between these two partners and not temporary ceasefires or interim solutions. Israel’s massive military force can destroy and bring death, it can wipe out political and military leaders and anyone who dares to stand up and oppose occupation and discrimination. However, it cannot bring the security that Israelis need. The international community must help us by recognizing that the root cause of this war is the negation of the right of the Palestinian people to live in its land, free and equal.

A peaceful future depends on a togetherness that extends beyond our own community. We are one people, Christians and Muslims. Together,  we must seek the way beyond the cycles of violence. Together with them we must engage with those Jewish Israelis who are also tired of the rhetoric, the lies, the ideologies of death and destruction.

Let us set forth, carrying one another. Let us keep hope alive, knowing that peace is possible. It will be difficult but we remember that we once lived together in this land as Muslims, Jews and Christians. There will be many moments when the way appears blocked. But together we will carve out a path forward, rooted in God’s hope, and “hope does not disappoint us.” (Romans 5:5). Our hope is in God, in ourselves and in every human being upon whom God bestows some of His goodness.

His Beatitude Patriarch Michel Sabbah and members of the Christian Reflection from Jerusalem

Spore: „The Big Chill“ – 5. Oktober 2024

At the invitation of Candice Breitz, symposium guests Michael Barenboim, Daniel Bax, Yasmeen Daher, Alexander Gorski, Pauline Jäckels, Nadezda Krasniqi, Jerzy Montag, Michael Rothberg, Nahed Samour and Charlotte Wiedemann will discuss the modes of silence and array of silencing mechanisms that constitute the chilling effect that has settled over German public discourse in the wake of the horrific atrocities of 7 October 2023 and the unspeakably grotesque and disproportionate violence that Palestinians have been subject to both leading up to and since that date.

Der deutsche Blick auf Hitler und den Nationalsozialismus

Zwischen Verdrängung, Betroffenheit und heimlicher Verehrung: Seit vier Generationen setzen sich Menschen in Deutschland mit der NS-Zeit auseinander. Auf verschiedenste Weise, wie eine Bonner Ausstellung zeigt. – ein Beitrag von Katarzyna Domagala-Pereira, Journalistin und Publizistin, stellvertretende Leiterin von DW-Polnisch.

Zur Ausstellungsseite (Haus der Geschichte, Bonn) – Zum Bericht bei der DW.

Blick auf die Feiertage….

Days of Awe: Rosh HaShana, Tashlich, Yom Kippur

October 2-12, 2024 • 1-10 Tishrei 5785 • Materialseite

From JVP Havurah Network, JVP BIJOCSM Network (Black, Indigenous, Jews of Color, Sephardi, Mizrahi), JVP Rabbinical Council, JVP Chapters, Members and Friends

Kafkas Diagnostik der Moderne

Die Jubiläumskonferenz, Lesung und Konzert zum 100. Todestag von Franz Kafka setzen sich aus philosophischer und literaturwissenschaftlicher Perspektive mit seinem Werk auseinander. Zentral ist dabei die Frage nach Kafkas Verhältnis zur Moderne. Kaum einem anderen Schriftsteller des 20. Jahrhunderts wurde wiederholt ein solches Maß an Zeitgenossenschaft attestiert. Dient die Auseinandersetzung mit Kafka auch heute noch zur Verständigung zwischen uns und unserer Zeit?

© Logo: Kavka | Tusche auf Papier | Markus E. Hodec | 2023

Organisation: Markus E. Hodec, Petr Kouba, Michael Scheffel und Jan David SchenkEine Veranstaltung der Instituts für Philosophie der tschechischen Akademie der Wissenschaften und der Bergischen Universität Wuppertal.

Wann, wenn nicht jetzt

Noch einmal, und immer wieder: Eine andere Welt ist möglich, es gibt keinen unabänderlichen Lauf der Geschichte!

Ein Plakat und ein Mailing vom Israeli Palestinian Bereaved Family Forum // Parents Circle …

CREATING MORE HOLINESS

Auch wenn die Zeiten und Nachrichten nicht recht zu diesem Titel zu passen scheinen…

Ein spannendes Online-Programm 23-25- September 2024

Programmheft

ToRoll: Materialized holiness is a collaborative research project to examine the production of ritually pure Torah scrolls as an extraordinary codicological, theological, and sociological phenomenon of Jewish scribal culture. The project includes the digital edition of selected scribe literature from antiquity until the
modern era, paleographical analyses of the letter crownlets and particular forms of lettering, analyses of the inks and the materials used for writing medieval Torah scrolls of European provenance, and qualitative interviews with contemporary scribes.

A primary objective of the project is to further integrate central research fields of Jewish Studies into the inter- and transdisciplinary research discourses, and to open them up for methodological approaches with the help of the Digital Humanities. For processing new research Questions, the project combines the academic expertise from Jewish Studies with the methods of material research, the social sciences, and art history, as well as with the future-oriented approaches of information technology.

Annett Martini in Bologna Materialized Holiness

Deutsche Welle – Arts Unveiled

Deutschlands Stimme in der (für die?) Welt – ein Bericht über Künstler:innen in unserem Land, unter anderem auch mit dem in Berlin lebenden, aus Jerusalem stammenenden, palästinensischen Photo-Künstler Steve Sabella.

The Hamas-led attack on Israel on October 7th, 2023, and the subsequent war in Gaza have polarized the world. This has also affected the cultural scene. There is growing pressure on artists and intellectuals to take a stand on the situation. Some artists voice concerns that harsh criticism of Israel is too quickly branded antisemitic – especially in Germany, which sees itself as having a special responsibility towards Israel due to the Holocaust. Nevertheless, pro-Palestinian demonstrations have been taking place on the streets and at universities in Germany – including angry demonstrations against Israel.

Other artists have criticized the coldness of the response from the left and lack of empathy for the Israeli victims of the terror attacks. They say Israel is being pilloried. A constructive dialogue seems a long way off. What are the roots of the deep divisions? And can they be overcome? We meet artists who have taken controversial stances: French-Israeli bestselling author Eva Illouz, South African-Jewish visual artist Candice Breitz, Palestinian photographer Steve Sabella and German-Palestinian author Joana Osman. And we ask them how dialogue and understanding might still be possible: despite deep trauma on both sides, there are people who are attempting to bridge the divide.