The Syllabi Of Peace: Amos Elon And Anton Shammas

Section One

In the 1990s, both Amos Elon (an Israeli) and Anton Shammas (a Palestinian) suggested that peace depended on Israelis and Palestinians changing the way they remembered certain things. What were those things, and what do you think about these ideas? Elon suggested that peace between the Israelis and Palestinians depends on changing the way that the Israelis remember the Holocaust. Elon alleges that Israel leverages the memory of the Holocaust to target the existence of “another” Germany, Palestinian Arabs, “It accounts for the towing suspicions, the obsessive urge for self-reliance, the fear—which sometimes collapses into contempt — of outsiders, especially of Arabs, and lately of Palestinians. Standing behind each Arab or Palestinian,
1-2). The syllabi of the syllabi of the syllabi of the syllabi of the syllabi of the syllabi of the syllabi of the syllabi of the syllabi of the syllabi of the syllabi of the syllabi of the syllabi of the syll The sentiment of the Jews being forever targeted, based on their very existence as a people, promotes a sense of fear and need for security amongst the Israelis. In the process, Arabs who are deemed a threat to Israel's security are likened to Nazis. Elon suggests that “where there is so much traumatic memory, so much pain, so much memory innocently and deliberately mobilized for political purposes, a little forgetfulness might finally be in order. [...] While remembrance is often a form of vengeance, it is also, paradoxically, the basis of reconciliation” (Elon, 1993, p. 6). Elon recognizes that to foster positive relations with the Palestinian Arabs and promote the recognition of Palestinian rights, Israel must first change how they remember the events that fuel their collective fear of being persecuted for
Under shariah, no one was going to be forced to obey mere humans. Shariah, in Qutb’s view, meant ‘the abolition of man-made laws’” (Berman, 2003, p. 12). Qutb believes that Muslims should not have to be governed by laws created by man and implemented in a secular society; true freedom for Muslims, in Qutb’s view, is for Muslims to live under an Islamic state that enforces Shariah law instead of a Constitution or Bill of Rights, aspects of more liberal, Western societies. Qutb “insisted that shariah meant freedom of conscience—though freedom of conscience, in his interpretation, meant freedom from false doctrines that failed to recognize God, freedom from the modern schizophrenia” (Berman, 2003, p. 12). What is the meaning of martyrdom? In Qutb’s philosophy, martyrdom does not mean death. Since the martyr’s sacrifice is made for the sake of God, they will live on through the continuation of their cause. On this, Qutb said, “The death of those who are killed for the cause of God gives more impetus to the cause, which continues to thrive on their blood. Their influence on those they leave behind also grows and spreads. Thus, after their death, they