Infographic: Origins of Zionism
By Mitchell Biagini & Samantha Hasselquist
This comic depicts the way both political sides of the Israel-Palestine conflict continuously come up with excuses for killing innocent civilians.
The First Stone Against The First Amendment
By A.T.
The 1st Amendment of our Constitution, the right to freedom of speech, more than right to bear arms, right to follow any religion, more than any other right is the strongest pillar of America’s strongest belief: freedom. We are the land of the free, Leader of the Free World, and so on and so forth. This is why the recent deluge of abuse in regards to it from both sides of the isle of the Israel-Palestine discussion, whether they come from a pundit or a president are extraordinarily concerning and erode the foundation of our country and it’s most sacred belief. Freedom of Speech is essential for facilitating conversations and debate over topics, whether it’s over something as minuscule as what the best pizza topping is, or as major as how best to navigate a multifaceted geo-political conflict. The Israel-Palestine conflict is a damn good example of why we need this in the first place. There is 100+ years of geo-political, cultural, military, and ethical history/debate that has mixed together to create an intensely complicated conflict. I’m not just saying that to be one of those apolitical centrists either, I’m saying that because that is legitimately just how entangled it is. There SHOULD be lots of debate about the merits of what to do next/the actions that have been performed by all the parties involved even in the most outlier extreme cases wether or not you’re a genocide supporting zionist or a die-hard terrorist sympathizer. But what happens when someone with all the power in the world attacks our freedom of speech? Unfortunately, our current commander in chief and his administration has done just that. On March 8th, prominent Palestinian advocate Mahmoud Khalil was arrested by Ice agents on the grounds that his actions in relation to the Pro-Palestinian protests at Columbia University had violated provisions of his student visa. Except, Khalil doesn’t have a student visa, he’s a legal green card holder that he obtained in 2024 a year after he married his wife who was a US citizen. In response, they changed it so that would revoke his green card and deport him from the United States.1
So what is he being charged with and what legal grounds are being used in this instance to justify deporting him? As of right now that has not been hard set, however with the many statements of the Trump Administration as well as the public lack of explanation of specific charges, there is a path that is highly likely to occur. The current belief is that due to his participation as a leader figure in the Pro-Palestinian Colombia University Protests (Note: he did not participate in any of the encampments or the building take over) and his social media posts counted as “Material Support” for Hamas and it’s terrorist actions. From there, they would use provision 9 U.S.C 1227(A) (4) (C) of the Immigration and Nationality Act of 1952 which states, “An alien whose presence or activities in the United States The Secretary of State has reasonable grounds to believe would have potentially serious adverse foreign policy.”2
This would mean that they would likely have current Secretary of State Marco Rubio make this determination as justification for revoking his citizenship, which I don’t think I have to explain that this one guy from a college campus who didn’t even participate in anything particularly awful does not constitute the level of criteria described in the provision. This didn’t stop White House Press Secretary Karloine Leavitt from reaffirming that “Secretary Rubio reserves the right to revoke the green card or visa.”3 Unsurprisingly, his actions don’t even come close to qualifying as “Material Support” for Hamas either. You could say “America deserved 9/11” and that would still not count as material support, as is case law determined by the Supreme Court in Holder v. Humanitarian Law Project which also says, “The statute makes clear that “personnel” does not cover independent advocacy: “Individuals who act entirely independently of the foreign terrorist organization to advance its goals or objectivesshall not be considered to be working under the foreign terrorist organization’s direction and control”4 meaning even if he were to share certain officially released press documents by Hamas, that would still not count as “Material Support.” It is abundantly clear that the Trump Administration is targeting him and intends to target more people on the grounds of the content of their speech and will use whatever loophole to get to that definition.4
Shortly after the arrest, on March 10th, the official White House X/Twitter account tweeted, “ICE proudly apprehended and detained Mahmoud Khalil, a Radical Foreign Pro-Hamas Student on the campus of @Colombia University. This is the first arrest of many to come.” This came in addition to a much longer post made by President Trump on Truth Social which expanded on that initial statement. 5 The conduct by the Trump Administration in regards to this is absolutely abhorrent & anti-American abuse of the power of the Executive Branch of government. An act of complete cowardice as they rush to deport U.S. residents for exercising their 1st Amendment Right in a way they don’t like. You have the right to say whatever bullshit you want, and this is coming from someone who is routinely frustrated by the sheer lack of any level of historical/practical understanding the is consistently found in pro-Palestinian supporters. I’m not particularly familiar with Khalil’s beliefs regarding the subject matter, but even if they were particularly inflammatory beliefs/terrorist apologia that I’d find repulsive, again, that still would still be his 1st Amendment Right and the current administration has failed to provide evidence of anything that would extend beyond that.
Then again, I don’t know what to expect from a president who has called for the suspension of our constitution in the past in order to serve his own self interests. Every American is entitled to their right to be Pro-Israel, Pro-Palestine, somewhere in-between, and it is an insult that they are being denied that.5
1. Offenhartz, Jake. “Immigration Agents Arrest Palestinian Activist Who Helped Lead Columbia University Protests.” AP News, March 10, 2025. https://apnews.com/article/columbia-university-mahmoud-khalil-ice-15014bcbb921f21a9f704d5acdcae7a8 . consequencesfor the United Statesis deportable
2. “8 USC 1227: Deportable Aliens.” United States Code. Accessed March 20, 2025. https://uscode.house.gov/view.xhtml?req=granuleid%3AUSC-prelim-title8-section1227&num=0&edition=p relim.
3.“Karoline Leavitt Addresses Arrest of Student Mahmoud Khalil.” Daily Mail Online. Accessed March 20, 2025. https://www.dailymail.co.uk/video/news/video-3390995/Karoline-Leavitt-addresses-arrest-student-Mahmo ud-Khalil.html.
4. “Holder v. Humanitarian Law Project, 561 U.S. 1 (2010).” Justia Law. Accessed March 20, 2025. https://supreme.justia.com/cases/federal/us/561/1/.
Resistance Through Craft
An Analysis of the Israel-Palestine Conflict
Introduction
Written by Savannah Ciak
Our generation tends to react to world tragedies in one of two ways: 1) Growing up inundated with constant news of tragedy, we've become desensitized, seeing it as just a part of normal life, or 2) Feeling deeply overwhelmed and overly anxious. As a post-9/11 generation, we’ve become accustomed to “the steady drumbeat of headlines and related social media commentary [that] has been without pause: an ongoing pandemic, racial injustice, climate change, election controversy, mass shootings, and the list extends onward.” This “media saturation” has caused significant psychological strain, as humans were not built to absorb the constant delivery of high volume news.
Rather than continue to invite stress into our lives, myself and my groupmates decided to engage further with the Israel-Palestine conflict by channeling our emotions into art. Through creative outlets, we can escape desensitization in a non-anxiety inducing manner – it allows us to de-stress while processing our thoughts about this centuries-long conflict. This is the way we chose to resist the despair and apathy that can occur when confronted with global tragedies.
Cultural Collage
Created by Lily Pouliot
To begin delving into the many beautiful artworks symbolizing the many significant aspects of the divide, I would like to take time to appreciate the cultures. Israel and Palestine both hold centuries of history, continuously shaping and molding, finding unique items, and collecting into a pool of cultures. I searched national food, dances, clothing, and much more, uploading them to create a unique and colorful collage. Through this artwork, the viewer may take the time to view what shapes that culture and take the time to reach each symbol below. Each item will be separated and given a description explaining why it is incorporated into the culture.
Palestine:
Collage of Palestinian Culture
Majdalawi Weaving — This style of weaving originated from the Palestinian village of Al-Majdal Asqalan. It is recognized as the most ancient and recognizable fabric from the Middle East, alongside Egyptian Cotton. The technique involves a male weaver on a single treadle loom applying black and indigo cotton threads and combining them with fuchsia and turquoise silk threads, although the colors may change. Al-Majdal Asqalan was occupied by Israel in the 1950s and the craft was halted, although this weaving method continues due to cultural preservation efforts.
Keffiyeh—This scarf or headdress is traditionally made of cotton and worn by men in the Middle East. Although its origins are uncertain, it is believed the headdress's origins are traced to the city of Kufa in Iraq. Most research has focused on the apparel worn by elites despite it historically being seen with the working class. Today, the Herbawi Textile Factory in Hebron is the only manufacturer of keffiyehs in Palestine.
Thobe Dress — This dress dates back to the 11th century and is a staple for Palestinian culture as it incorporates material art. The embroidery designs can vary from village to village, as each can contain a uniqueness and tell a different story of the wearer. It is a method to signify and communicate an individual’s heritage and traditional identity without speaking a single word.
Faqqu Iris — The Faqqu irises, or “royal iris”, is the national flower of Palestine. They thrive in the special climate of the Faqqua mountains. It was declared the national flower of the State of Palestine in 2016, and the first Iris celebration was held in 2017. That number more than doubled every following year, starting with 500 people in 2018 and then more than 10,000 people in 2019.
Northern Orange-tufted Sunbird — The Sunbird is the national bird of Palestine, being recognized in 2015. This type of bird can be found throughout the Middle East and has been given the name Abu zurayk (blueish) by Palestinians because of the male bird’s iconic shimmery blue and green feathers. Many exported products such as stamps and artwork will involve the sunbird’s features or symbols. This special animal can be spotted in dry climates and spends most of its time in orchards and woodlands. They can be frequently found in Yemen, Saudi Arabia, Oman, Lebanon, and Egypt.
Watermelon — The watermelon shares the same colors as the Palestinian flag and has been seen as an iconic symbol, especially in times of protest. Despite recent conflicts, the watermelon has been used as a symbol of resistance for Palestine ever since the Six-Day War in 1967. This was when Israel took control of the West Bank of Gaza and annexed East Jerusalem, making displays of the Palestinian flag a criminal offense in Gaze and the West Bank.
Msakhan — This is the national meal of Palestine and a very common dish as it includes a large amount of olive oil, which contributes to 14% of Palestine’s economy. The dish itself starts with a flatbread called taboon, then caramelized onions with sumac, which is a tart spice. Lastly, the dish is completed with roasted chicken.
Warak Dawali — Warak Dawali, otherwise known as stuffed grape leaves is a common delicacy within Palestine and many Middle Eastern countries. It involves stuffing meat, and grain into boiled grape leaves, which it is then tightly wrapped and topped with salt, lemon juice, and of course, olive oil. Lastly, the rolled leaves are placed into boiling water one last time before being served. Tomatoes can be used as a supplement for any leftover stuffing, where the fruit is gutted and replaced with the leftovers.
Dabkeh — This is a traditional dance in Palestine, seen as a social activity performed during festivals and celebrations such as weddings and graduations. The dance is performed by all genders, where they stand in a straight line or a semicircle with their hands clasped together before moving with their legs to hit the ground or jump together. It is a dance to symbolize joy and harmony, as the dance can be done professionally, with friends and family, or even in public spaces. The lyrics accompanying the dance are folk songs and vary depending on the local dialect and the occasion, usually either courage, strength, or love.
Knafeh — This special dessert name is derived from the Arabic verb Kanaf or to shelter, which dates back at least the 15th century, or even the 10th century in the West Bank city of Nablus. Some reports state the first knafeh was created for Muawiya bin Abi Sufyan, the 10th-century Caliph of the Umayyad Empire to avoid hunger during a day-long fast. Other reports believe this took place in the 15th century for a different king needing a meal during Ramadan, preferably one during the Fatimid Empire. There are three main variations of knafeh. Khishnah, or rough kenafeh with long noodle threads for a crust. The next is na’mah, or fine kenafeh made with semolina dough. Lastly, mhayara, or mixed kenafeh, is made with the two crust materials combined.
Architecture — The traditional architecture found within Palestinian housing is stone houses with flat roofs, arched doorways, and courtyards with plenty of shade, all done to give protection from the harsh sun. The walls are feet thick to maintain a comfortable temperature inside and avoid the hot summers. The lower floors, usually carved from hillsides, were used for animals and tools. A hole on the upper floor connected to the basement, as there were usually no windows and only one door. More modern spaces were built on top of older structures, with larger rooms usually surrounding a courtyard. There was a shared kitchen for all extended family members.
Landscape — The iconic landscape includes a coastal lowland with variating lengths, plains with fields and fruit groves, mountains with vast valleys, and regions of rocky limestone plateaus. These regions provide space to build lush farms out of the soil washed down from the mountains and hills, craft housing out of the natural plateaus, and enjoy the coastal plains.
Fatima — The name found in Arabic with yellow is Fatima, ranked number four as the most popular name for Palestinians overall, but the most popular name for Palestinian females.
Israel:
Collage of Isreali Culture
Torah Curtains— Multiple curtains present certain scripts from the Torah, the Hebrew Bible, or the Old Testament to Christians. These curtains hang in front of the ark, a cabinet, or furniture that contains the Torah scrolls. The readings from the Torah are split into 54 portions called a parasha, which are then centered on the Sabbath morning service. For the Torah service, the scroll, otherwise known as the Sefer Torah, is taken out and the weekly portion is read out loud or chanted.
Tallit — This is a large shawl or scarf made out of wool or cotton. Each corner of the shawl has strings that are tied in a special pattern called the tzitzit, where a blue cord for fringe is then connected at each corner. This is seen as a reminder of the duties and responsibilities of a Jew. Men and women traditionally wear a tallit during morning services but in some Orthodox congregations, only married men are allowed to wear the garment.
Crown Anemone — The maximum bloom for this national flower can be found from January to February, allowing the plants to cover the northern area of the Negev, a desert-like region in southern Israel. The pollinators of these crown anemones are the Glaphyrid beetles. Despite the iconic red color, the northern area blossoms in colors of dark violet, lilac, and pink.
Hoopoe— The hoopoe was the selected bird for the Israeli people, with 155,000 voting. The bird itself is striking, with a crown of orange and black feathers and a pinkish-brown chest. They also have interesting black and white striped wings, making it a very unique bird to find. These birds also have a very long thin beak, perfect for digging and spotting any bugs. Hoopoes also have a unique defense mechanism. Just like a skunk, they can emit a smelly spray to ward off any predators nearby. To spot this type of bird, they can be found nesting on vertical surfaces like cliffsides, haystacks, trees, and even on the sides of buildings. They prefer grasslands and the edge of forests but they are known to be very adaptable.
Sabra — This national fruit, otherwise known as the prickly pear, can be found growing on cactuses and can come in both yellow and red varieties. These are originally native to Mexico, but they were planted by the Spanish explorers in the 16th century. Its original use was to create natural fences to ward off intruders, but its ability to thrive in arid conditions made it perfect for the Middle East. In the 1930s, Israelis were searching for a way to distinguish themselves from Europeans, so they turned the derogatory term Sabra into a word of honor. The fruit itself is high in fiber, easy to grow, and is known to assist with cholesterol.
Falafel — This popular dish is made out of chickpeas or fava beans with plenty of mixed herbs such as parsley and cilantro. The beans and herbs are then mixed into balls, which are breaded and deep-fried until they have a crispy outside. These can be found in wraps, pitas, sandwiches, salads, or simply by themselves. Traditionally, the dried chickpeas are soaked in water overnight, giving this dish a crispy texture. Using canned chickpeas will only result in soft and mushy falafels.
The Hora— Otherwise known as the Israeli Dancing, it is a highly energetic circle dance, where everyone is meant to as much as they can into the dance. This is typically performed with klezmer music, where the newlywed are lifted on chairs as their guests dance around. At more religious Orthodox Jewish weddings, men and women dance the hora separately with a wall between them. The celebration dance can last from five to twenty minutes, depending completely on the celebrators.
Muhallebi — This iconic dish can be found in Tel Aviv, Jerusalem, Hafia, and among many street vendors. It is served cold in the summer with a smooth and creamy texture, including plenty of toppings. This desert can still be served in the winter, this time warm in a mug with cinnamon and nuts. Muhallebi’s Israeli version is different, as it does not contain rice flour or cooked rice. Instead, it is milk pudding. A popular version includes milk, honey, and pomegranates.
Byzantine Churches— Christianity played a role within Isreal during the Byzantine era, which was established by Constantine I. The adoption of Christianity had a huge impact, not only on religious practices but also on shaping the political structure of the time. The Byzantines promoted Christian practices, leading to churches, monasteries, and pilgrimages. Jerusalem became a central hub of Christian influence and a destination for pilgrims. Through this, the Byzantines invested in the beautification of Jerusalem, leaving behind a major architectural and cultural imprint.
Landscape — The following landscape includes four geographic regions, the Mediterranean coastal plains, the hill regions of northern and central, the Great Rift Valley, and the Negev. The coastal lowland with variating lengths, plains with fields and fruit groves, mountains with vast valleys, and regions of rocky limestone plateaus.
Avigail— The word in Hebrew is Avigail, the most popular Israeli female name of 2024. This was published by The Population and Immigration Authority, with 1,156 newborns with the name Avigail. The following were Miriam with 1,015 and Tamar with 841.
Perler Beading for Peace
Created by Hannelore Sanokklis
An olive branch made with Perler beads
The olive branch/tree is a powerful symbol of peace in many religions and cultures. In the context of the ongoing Israeli-Palestinian conflict, which may appear deeply polarized and far from resolution, this symbol resonates with both sides. Both Palestinian and Israeli cultures have strong historical ties to the olive tree and its representation of peace and resilience. As discussed in the Cultural Conflict passage above, these two peoples share rich histories and identities, with more similarities than might initially meet the eye. To explore how this conflict could potentially reach a peaceful resolution, we must first understand why tensions between Israelis and Palestinians remain so high.
Before the establishment of the State of Israel in 1948, the region known as Palestine was under British control through the British Mandate for Palestine, established after World War I. In 1917, the Balfour Declaration stated that the British government supported the creation of a “national home for the Jewish people” in Palestine, while also affirming that “nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities”.
Following the tragedy of the Holocaust and the increased urgency for a haven for Jewish survivors, the United Nations proposed a partition plan in 1947, which sought to divide the land into separate Jewish and Arab states. This plan was accepted by Jewish leaders but rejected by many Arab states and Palestinian Arabs. In 1948, when Israel declared its independence, neighboring Arab countries invaded, leading to the first Arab-Israeli War. Over 700,000 Palestinians were displaced, an event Palestinians refer to as the Nakba, or “catastrophe.”
Since Israel’s founding, the conflict has continued to be marked by cycles of violence, displacement, and contested claims to land. While it’s important to recognize the tragedy of the Holocaust and how having a dedicated “Jewish state” made many feel safe after horrid persecution, it is equally important to acknowledge the suffering and displacement experienced by Palestinians. This is why this conflict is deeply nuanced as two groups of people lay claim to the land based on historical, cultural, and religious narratives.
Can Israel and Palestine find a path to peaceful coexistence? What might an equitable and just resolution look like? And will both peoples have an equal voice at the negotiating table? Let's examine these questions, and look at how peace plays a role in the culture and identity of both the Israeli and Palestinian people.
Palestinians have a deep connection to the olive tree, not only as a symbol of peace but as a symbol of their connection to their land and way of life. In a historical context, the olive tree represents the land Palestinians have cultivated and lived on for thousands of years. The olive tree has been and still is a major crop that plays a crucial role in the Palestinian economy via olive oil, table olives, and soap production. About 80,000 to 100,000 Palestinians families rely on the harvest of olives for their main source of income. Olive trees can survive drought, intense temperatures, frost, and even fires. This makes them not only a symbol of peace but a symbol of resilience. This has become especially symbolic in the Palestinian’s fight against Israel's occupation of their land. According to the UN, more than 5,000 olive trees belonging to Palestinians in the West Bank were damaged in the first five months of 2023. A symbol often seen in the media associated with Palestinian resistance is a Palestinian headdress called a Keffiyeh. The patterns in this headdress have come to symbolize the Palestinian struggle for self-determination, freedom, and justice. One of the three main patterns found in the headdress is an olive-leaf pattern. This pattern represents perseverance, strength, and resilience.
In Israeli and Jewish tradition, the olive branch is similarly powerful. One of its earliest appearances is found in the story of Noah’s Ark, as recounted in the Torah. In the story, Noah sends out a dove to see if the flood waters have subsided. The dove then returns with an olive branch, signaling that the floodwaters have receded. This moment marks a fresh beginning and renewal, as Noah understands it is finally safe to leave the Ark and rebuild life on Earth. The olive branch, therefore, came to symbolize peace, survival, and hope after a time of devastation—a theme that echoes the Palestinian interpretation of the olive tree’s resilience. For both the Palestinians and Israelis, the olive tree and its branches are woven into the fabric of identity, survival, and peace, and yet despite these shared symbols, the reality remains fraught with conflict.
So, how can these deeply rooted cultural values around peace and resilience inform potential solutions to this ongoing crisis? Let's explore the different plans that have been proposed for resolving the Israeli-Palestinian conflict and the challenges that accompany them.
One-State Solution:
The One-State solution would entail a single democratic state that encompassed Israel, the West Bank, and Gaza. This would ideally give equal rights to all inhabitants irrespective of ethnicity or religion. An objection to this solution is often that it would displace Israelis, or lead to the dissolution of Israel. If this solution is implemented correctly, it would lead to quite the opposite, ensuring equality and justice for all who inhabit the land.
This solution would require a radical rethinking of identity. The Basic Law on the Jewish Nation-State passed in 2018 by the Knesset institutionalized “the realization of the right to national-self determination in the State of Israel is exclusive to the Jewish People.” This essentially means that only Jews have the right to define the national identity, character, and governance of Israel. This law has often been used to rationalize Israel's actions to displace or marginalize those who are not Jewish, especially Palestinians. Given the political climate and deeply rooted national identity within Israel, achieving a two-state solution does not seem realistic. The law mentioned above reflects a prioritization of Jewish national identity, making it difficult to envision a near-term resolution that fully addresses the aspirations of both peoples.
Two-State Solution:
Initially proposed by the United Nations in 1947, the original Two-state solution entailed partitioning Palestine into Arab and Jewish states, with international rule over Jerusalem. As mentioned before, this plan was accepted by Jewish leaders, but the Arab League rejected it. The plan said that the Jewish state would be 56% of the land, and the Palestinians would get the other 54%. After the state of Israel was declared in 1948, and the Arab-Israeli war ended, the state of Israel ended up controlling 77% of the territory. During the third Arab-Israeli war Israel captured the West Bank and West Jerusalem from Jordan and Gaza from Egypt.
Since 1947 multiple implementations of this solution have been discussed, but never fully implemented. In 1993, a US-backed peace process known as the Oslo Accords was signed by Israeli Prime Minister Yitzhak Rabin and Palestine Liberation Organization (PLO) negotiator Mahmoud Abbas. In this agreement, both sides agreed that a Palestinian Authority (PA) would assume governing responsibilities in the West Bank and Gaza Strip over five years. This agreement collapsed with the assassination of Yitzhak Rabin by an Israeli named Yigal Amir who opposed the agreement on religious grounds. This was also met by a series of attacks from the Hamas terrorist group. The main obstacle for the peaceful negotiations have been and still is control of Jerusalem, which Israel has deemed “eternal and indivisible.” Israel has said it will not agree to any deal that leaves Hamas in power, and that Gaza must be demilitarized and under Israel's full security before it will recognize that section as part of a Palestinian state. As of right now, this solution seems to be at a standoff as Hamas says it expects to survive.
Confederation Model:
The Israeli-Palestinian Confederation aims to create a mutual democratic government for the people of Israel, the West Bank, and Gaza. The fundamental mission of this solution is for Israelis and Palestinians to live together in a democratic equal and open society with mutual respect, freedom of expression, and freedom of religion. This model is founded on the belief that the historical connection of both people to the land of Israel and Palestine is an integral part of their identity and must be respected. This model is different from the two-state solution because it emphasizes coexistence and interdependence while maintaining two governments rather than being two completely separate states.
Currently, this model is not being considered by the Israeli government, as they are sticking to supporting the Two-State solution under strict conditions. However, many groups are talking about this model and advocating for its implementation, like A Land for All which is an Israeli-Palestinian movement supporting the confederation model. While it’s not on the formal negotiation table, the confederation model may be the best and most realistic way toward peace and an end to this conflict.
3D Past, Present, and Printing
Created by Matt Compton
Map of the change in land control of the region
Many people have heard of the ongoing conflict between Israel and Palestine. However, many people, especially in a US audience, might not realize just how much control of the land that makes up the region has changed in the last 100 years. Historically, the region had been occupied by differing Arab groups, some of which would identify themselves as Palestinians. There were (and still are) non-white settlers of the region that are Jewish as well. Before 1940, the region was administered by the Ottoman Empire. In the 1940’s, effective control of the region went from the Ottoman Empire to the UK as a result of the Balfour declaration, and the Ottoman Empire collapsed during World War 1. After World War 2, and the Holocaust, the British declared their intent to use the region of Palestine to create a homeland for the Jewish people. Between 1946 and the present, not only has the colonial control of the Ottomans and subsequently the British lapsed but has also totally reversed.
As you can see on the map above, there has always been a conflicting presence in Jerusalem (the grey dot), but it has been one of the longer-lasting strongholds of Jewish communities in the region. The fracturing of the land controlled by Palestine in what could be called “greater Jerusalem” between 1967 and 2010 is a direct result of the Israeli government removing existing communities and replacing them with Israelis, in some cases, with literal new construction projects and neighborhoods. Obviously, there is no way to fully convey the motivations or effects of policy and actions by both sides with a simple 2d map, but the map (especially in its physical form as seen below) does serve to illustrate just how quickly the majority of land became effectively a part of Israel, even if the relevant treaties and documents don’t say that it should be.
3d Prints of the above map, in 1946 and 1967
Embroidery & Ethics
Created by Savannah Ciak
Many discussions about the Israel-Palestine conflict focus on debating the morality of the actions taken by involved parties, whether intentionally or unintentionally. The question of who is more “right” or “wrong” often depends on the moral opinions of both the public and private sectors. However, this framing presents a false narrative, as comparative morality is never absolute, nor will it ever achieve consensus. This embroidery piece represents such contentious discussions.
Historical events are often brought up to justify or condemn the actions of the parties involved in the Israel-Palestine conflict. While this is not inherently problematic – historical context is necessary for understanding how the past has shaped the present – it is also important to evaluate current actions independently of historical context, especially when that historical context is used as moral justification.
The ethics of these actions are evaluated with one of two methods: relative and absolute morality. Relative morality takes into account historical, cultural, situational, and environmental factors, while absolute morality adheres to universal ethical principles. For example, an absolute moral belief might hold that killing is always wrong. However, relative morality could argue that certain contexts may override this principle and justify death.
These frameworks frequently surface in discussions about the Israel-Palestine conflict, where attacks initiated by various parties are often justified by the perpetrators as acts of retaliation for past actions of enemies. For example, Israel often cites the past actions of Hamas as a reason to justify their violent retaliations. Such ethical frameworks also appear in mean vs. ends conversations. Relative morality is often used to justify breaking absolute ethics in the name of achieving a desirable outcome. For example, Hamas typically justifies their attacks as a means to achieve independence from Israel.
Here lies the underlying problem with discussing morality and ethics in politics: every individual operates on a different moral compass that informs their ethical perspectives. No two groups of people will ever be able to achieve a consensus on what is morally right or wrong, and therefore the ethics of their actions will be justified or discredited by opposing realities. This is why the Israel-Palenstine conflict is, and will continue to be, unresolved without compromise.
Better Understanding the Divide Within Palestine - and its Hindrance on Progress
By Tyler Chasse & Zach Elliot
The Gaza Strip and the West Bank are two Palestinian territories that were part of the Mandate for Palestine and captured by Israel during the Six-Day War in 1967. The Gaza Strip is controlled by Hamas, an armed group and political party that was founded during the first Palestinian uprising against Israeli rule from 1987-1993.1 Meanwhile, Fatah is in charge of the West Bank and leads the Palestinian Authority, an administrative body established by the Oslo Accords in 1994. Hamas briefly joined the PA, even rising to the head of authority after winning general elections for both territories in 2006.2 However, Fatah refused to recognize their election victory, so Hamas split from them months later.3 Both parties then went to war, and Hamas’ forces prevailed in the Gaza Strip, securing their control of it.4 However, Fatah was able to oust Hamas from the West Bank and maintain its influence over Palestinians there.5 The two refused to recognize each other as legitimate governments until April 2014.6
Despite their ongoing conflict, both sides actually have the same goal; to create a Palestinian state based on the 1967 borders.7 The main difference is just their relationship with and views regarding Israel. Hamas does not recognize Israel and its strategy focuses on armed resistance, while Fatah does recognize Israel and focuses on negotiations.8 The Oslo Accords even make it so the PA has to tell Israel about any armed resistance attacks planned against them, so some believe Fatah to be collaborating with the Israeli occupation.9 Another key difference between both parties is how they gain followage. Hamas’ attraction lies in its Islamist ideology, and it commonly uses grassroots activism to spread information.10 Fatah’s secular ideology has more international support and is seen as more financially secure, and it uses economic support to gain followers, many of whom get rewards such as salaries and high positions as a result.11
This divide within Palestine makes the negotiating process with Israel much more difficult and complicated. Israel has cited this lack of a “partner for peace” as a longstanding obstacle toward finding a resolution as any negotiation would not be complete without a complete partner.12 The United States has held similar beliefs as it has called for a “revitalized Palestinian Authority to govern both the West Bank and Gaza” before coming to the possibility of Palestinian statehood.13 While Israel, the U.S., and the EU14 see a more unified Palestine as an important step toward resolution, Israel has taken measures to combat this in the past. In 2011, Hamas and Fatah signed an agreement for institutional coordination between the two groups.15 This was met with resistance from Israel as they blocked aid to the Palestinian Authority shortly thereafter, presumably because Hamas’ military presence was not addressed within the agreement.16 In 2014, Hamas and Fatah began talks again, leading to Israel suspending negotiations with Palestine and further settling in the West Bank.17Israel’s desire for a more encompassing negotiating partner means uniting Gaza and the West Bank, and therefore Hamas and Fatah. At the same time, Israel refuses to work with Hamas until it recognizes the legitimacy of Israel’s right to exist,18 which Hamas refuses to do. This leaves matters in a deadlock as progress between Israel and Palestine can’t be made until progress between Israel and Hamas is accomplished.
A further hindrance to this is Hamas’ intention to undermine Fatah and gain power within Palestine instead of prioritizing resolution. Hamas has continually disrupted Israel-Palestine peace negotiations with attacks on Israel19 so that progress toward a two-state solution, one that recognizes Israel, is not made. To work toward a compromise between the three groups, each needs assurance that their goals will be considered. For Israel, this means security from Hamas’ military and possibly the demilitarization of it; for Fatah, this means reducing violence and coming to a resolution with Israel; and for Hamas, this means having more power within a Palestinian government. The obvious obstacle to this is the corecognition between Israel and Hamas. For this level of progress to be made, Israel would have to accept Hamas’ position as a partner for negotiations, and Hamas would have to accept Israel’s right to exist. Not only this, but the violence between Israel and Hamas would have to stop. Some form of pressure from international powers such as the U.S. and EU as well as regional powers, would most likely be necessary for these levels of compromise to be made. Nonetheless, it is important to recognize that this conflict is currently not as simple as Israel and Palestine, and action and compromise have to be made in order to reach this stage, a stage that enables the possibility of peacemaking between two unified sides.
1 Robinson, Kali. “Who is in Charge of Gaza and the West Bank?” PBS News, January 20, 2024. https://www.pbs.org/newshour/world/what-is-the-governing-structure-of-gaza-the-west-bank-and-jerusalem.2 Robinson, Kali. “Who is in Charge of Gaza and the West Bank?”
3 Robinson, Kali. “Who is in Charge of Gaza and the West Bank?”
4 Robinson, Kali. “Who is in Charge of Gaza and the West Bank?”
5 Robinson, Kali. “Who is in Charge of Gaza and the West Bank?”
6 Masi, Alessandra. “What’s the Difference Between The West Bank and the Gaza Strip?” IBT, July 18, 2014. https://www.ibtimes.com/whats-difference-between-west-bank-gaza-strip-1632982. 7 Al Tahhan, Zena. “Hamas and Fatah: How are the two groups different?” Al Jazeera, October 12, 2017. https://www.aljazeera.com/features/2017/10/12/hamas-and-fatah-how-are-the-two-groups-different. 8 Al Tahhan, Zena. “Hamas and Fatah: How are the two groups different?”
9 Al Tahhan, Zena. “Hamas and Fatah: How are the two groups different?”
10 Al Tahhan, Zena. “Hamas and Fatah: How are the two groups different?”
11 Al Tahhan, Zena. “Hamas and Fatah: How are the two groups different?”
12 Barron, Robert, and Adam Gallagher. “Palestinians’ Divided House Hampers Peace | United States Institute of Peace.” United States Institute of Peace, July 1, 2021.
https://www.usip.org/publications/2021/07/palestinians-divided-house-hampers-peace. 13 Magdy, Samy, and Josef Federman. “Hamas and Fatah Are near an Agreement on Who Will Oversee Postwar Gaza.” AP News, December 4, 2024.
https://apnews.com/article/palestinians-fatah-hamas-postwar-gaza-acc4da6042ed030f65d0cd0745b8221 7.
14 Robert and Gallagher. “Palestinians’ Divided House Hampers Peace”
15 Kurz, Anat. “A Conflict within a Conflict: The Fatah-Hamas Strife and the Israeli-Palestinian Political Process.” The Institute for National Security Studies, 2015.
https://www.inss.org.il/wp-content/uploads/systemfiles/A Conflict within a Conflict.pdf. 16 Kurz, Anat. “A Conflict within a Conflict”
17 Kurz, Anat. “A Conflict within a Conflict”
18 Kurz, Anat. “A Conflict within a Conflict”
19 Kurz, Anat. “A Conflict within a Conflict”
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