Gilad Shalit and the Absence of Face in American Wars

After the march with Gilad's parents from the North, thousands gathered to listen to different speakers, performers, and children on why his release of immediate concern. (Saverin/TYG)

By Diana Saverin

JERUSALEM – Thousands of people gathered between King David and King George Street on Thursday night in the culmination of the march from the north of Israel to Jerusalem advocating for the release of Gilad Shalit, an Israeli soldier held captive by Hamas. Two hundred thousand civilians joined at some point, and the blur of shirts and posters with a blue outline Gilad’s face cultivated a sense of unity.

In many ways, the march could have appeared in support of anything. Jerusalem is a constant hub of protests and marches given the tense political climate that spans a range of issues relating to land, religion, Zionism, education, gender, modesty, and more. This particular gathering struck me as incredibly unique, though, and exposed a great deal about what makes the Israeli-Palestinian conflict something difficult to relate to as an outsider.

First of all, the relationship between citizens and the army is completely different from that in the United States. Because of the obligatory service, almost everyone here has, is currently, or will serve in the army. Further, everyone’s sons, daughters, neighbors, and colleagues will serve. The service cuts across socioeconomic lines. This dynamic creates a different culture surrounding the conflict, and makes it intensely personal. Instead of figures and numbers used for election purposes, faces from next-door infiltrate people’s understanding of war. One eight-year-old girl stood up in front of the thousands of people to refer to Gilad as her brother, as every soldier could easily be her brother, and because of this, she prays each night for peace. While the different sizes of the countries clearly influence this relationship, I have never confronted this sentiment in the U.S. The American army does not proportionally represent the population, as it runs almost systematically on socioeconomic lines, and sentiment towards it thus varies greatly.

The army and the conflict were fittingly shown through a humanistic lens. Gilad’s parents were the focus of the event, as speakers asked, “have they slept in four years?” His mother spoke of the pain of waiting for so long, and a woman whose whole family died in a terrorist attack expressed her desire to have a prisoner exchange, even if that meant the release of her family’s killers, because if Gilad can return to live a normal life that is worth more than anything. Saving a life, she said, is saving a world.

Would such a claim ever be made in the United States? How many prisoners of war are there in Afghanistan and Iraq? I don’t even know the number, let alone march for the return of each one. On both sides here, almost everyone knows a bereaved family. Even Prime Minister Netanyahu’s brother was killed in a hostage rescue mission. This tragic reality makes the implausible possible, hundreds of thousands of people marching for the life of one.

Proximity also affects the nature of this relationship. The conflict does not hide; people live it everyday. Just walking around Jerusalem, and seeing the settlements, protests, racially divided neighborhoods, walls and towers left from each conqueror, venerated monuments, divides between the religious and the secular, the wall to the West Bank, soldiers everywhere, different organizations educating the public about the conflict, graffiti, posters, and more constantly reveal the issues pulling the city apart. The reality is inescapable. In the U.S., the reality is all too escapable, and I know I could effortlessly pass days without thinking about the wars. We are fighting two, and while I am quick to criticize the conduct of the Israeli army, what about my own? Are the war crimes any different? Do I feel that each soldier is my brother, and think of their parents’ lost sleep each night as the wars carry on?

The intimate feeling with the conflict is true to both sides. Palestinians and Israelis live and feel it together in Jerusalem, and both are deeply affected by casualties. Palestinians face stark facts in terms of prisoners of war as well, as administrative arrests for security can keep them in prison for up to five years with no court, and Palestinians arrested in the West Bank are subject to military court. As of May 2010, Israel is holding 213 Palestinians in administrative detention.

The pain that ensues this mutual grief brings cohesion and passion. Often, it polarizes people further into stringent views, but it can also unite them to work together to effect change. The Parent’s Circle brings together Israeli and Palestinian bereaved families to tell stories of their experiences losing a loved one to the conflict, side by side.

I have not witnessed this humanistic relationship with conflict in the U.S., for where is the feeling that what the American army does matters in my everyday life? Maybe it is an unfeasible desire, to want to truly understand the effects of “shock and awe,” Guantanamo, and the past decade of pain caused by the two American wars. Without knowing the faces, though, how can I hope to hold a genuine opinion on the wars, let alone work to implement my vision of them? I am grateful to not have lost anyone in the wars, but the loss and pain exists, and I believe there is an obligation to at the very least witness it.

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1 Comment

Filed under conflict, diplomacy, human rights, Middle East, violence, war

One response to “Gilad Shalit and the Absence of Face in American Wars

  1. Pingback: Fasting for Peace « The Yale Globalist

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