Religion, Nationalism, and Terror

Daniel Seidelmann, Annapolis and the “Jerusalem paradigm” | openDemocracy, October 31, 2007

Sit any Friday afternoon on the corner of el-Wad Street and St Stephen’s Road in Jerusalem’s Old City, just opposite the Austrian hospice. Thousands of Muslim worshippers throng to the mosques on Haram al-Sharif. Additional thousands of Orthodox Jews flock to prayers at the Western Wall. And the brown-robed Franciscans bearing the cross turn the corner and proceed to the Third Station of the Cross. Lest this picture appear overly idyllic: CCTV security cameras are ever-present, as are patrols of the Israel border police, while a handful of messianic Jewish settlers dart out of the Muslim quarter alleys.

In that one small scene, you can see it all. Three mutually incompatible religious narratives (Judaism, Christianity and Islam) and two mutually incompatible national narratives (the Israeli and the Palestinian) cohabit the same sacred and secular space, not larger than three square kilometres in size. Jerusalem has an undeserved reputation for being nitroglycerin - any random jolt causes it to explode. That’s nonsense. For the past 1,300 years, Jerusalem has been the counter-paradigm to a “clash of civilisations”. It isn’t “fuzzy-warm” or “touchy-feely”, and no “it’s-a-small-world-after-all” tunes waft in the air, but it works.

That’s the good news. Here’s the bad news. Jerusalem’s Old City is also the playground for Muslim, Christian and Jewish exclusionary fundamentalists who seek, respectively: jihad, armageddon and wars of Mitzvah. Jerusalem may not be nitroglycerin, but if handled poorly, i.e., by allowing the radical fundamentalists to romp freely, it becomes a small atomic device.

The crucible

The forthcoming Annapolis meeting - at a date yet to be confirmed (possibly 26 November 2007) - is not merely an attempt to substantively address the core issues of the Israeli-Palestinian conflict. It is also (and perhaps foremost) an attempt to realign the forces of moderation in the middle east into a powerful, albeit uneasy, coalition that will not only combat but provide a positive option in face of an ascending radical Islam. As such, Jerusalem will not only be a prominent item on the Annapolis agenda. It will also be the physical embodiment of Annapolis’s goals - a non-violent interface between Islam, the Arab world and the west; or alternatively, an embodiment of Annapolis’s worst dreams - the place where the tectonic plates of Islam and the west crush and grind one another, with all that ensues.

For decades, Jerusalem has been peddled as the “most difficult to solve” and left to some undetermined future date. No longer: Jerusalem’s time has come. Regardless of how counterintuitive this may sound, seriously addressing the final-status issues relating to Jerusalem is one of the easier ways of generating high dividends at a reasonable cost.