International Religious Freedom Report: The Occupied Territories
(Including Areas Under the Jurisdiction of the Palestinian Authority)
Israel occupied the West Bank, Gaza Strip, Golan Heights, and East Jerusalem during the 1967 War. Israel and the Palestinian Authority (PA) now administer the West Bank and Gaza Strip to varying extents. The PA does not have a constitution; however, the Basic Law provides for freedom of religion, and the PA generally respects this right in practice. The Basic Law names Islam as the official religion but also calls for "respect and sanctity" for other religions.
There was no change in the status of the PA's respect for religious freedom during the reporting period. President Mahmud Abbas took steps to eliminate religious incitement, although incidents of such incitement still occurred. In previous years, there were credible reports that PA security forces and judicial officials colluded with criminal elements to extort property illegally from Christian landowners in the Bethlehem area. While there have not been recent reports of Christians being targeted for extortion or abuse, the PA has not taken action to investigate past injustices allegedly perpetrated by PA officials.
Israel exercises varying degrees of legal control in the occupied territories. Israel has no constitution; however, Israeli law provides for freedom of worship, and the Israeli Government generally respects this right in practice in the occupied territories.
There was no change in the status of the Israeli Government's respect for religious freedom in the occupied territories during the reporting period. Israel's strict closure policies frequently restricted the ability of Palestinians to reach places of worship and practice their religions. The construction of aseparationbarrier by the Government of Israel, particularly in and around East Jerusalem, also severely limited access to mosques, churches, and other holy sites, and seriously impeded the work of religious organizations that provide education, healthcare, and other humanitarian relief and social services to Palestinians. Such impediments were not exclusive to religious believers or to religious organizations, and at times the Israeli Government made efforts to lessen the impact on religious communities. The Israeli Government confiscated land (usually offering limited compensation, which churches do not accept) belonging to several religious institutions to build its separation barrier between East Jerusalem and the West Bank.
There generally are amicable relations between Christians and Muslims, although tensions exist. Strong societal attitudes are a barrier to conversions from Islam. Relations between Jews and non-Jews, as well as among the different branches of Judaism, sometimes are strained. Societal tensions between Jews and non-Jews exist primarily as a result of the Palestinian-Israeli conflict; such tensions remained high during the reporting period. The violence that has occurred since the outbreak of the Intifada in October 2000 has significantly curtailed religious practice in many areas of the occupied territories. This violence included severe damage to places of worship and religious shrines in the occupied territories.
The U.S. Government discusses religious freedom issues with the PA and the Israeli Government as part of its overall policy to promote human rights.
Section I. Religious Demography
The occupied territories are composed of the Gaza Strip, the Golan Heights, the West Bank, and East Jerusalem. The Gaza Strip covers an area of 143 square miles, and its population is approximately 1.3 million persons, not including approximately 7,800 Israeli settlers. The West Bank (excluding East Jerusalem) covers an area of 2,238 square miles, and its population is approximately 2.4 million persons, not including approximately 220,000 Israeli settlers. East Jerusalem covers an area of 27 square miles, and its population is approximately 400,000 persons, including approximately 180,000 Israeli settlers. The Golan Heights covers an area of approximately 810 square miles, and its total population is approximately 20,000.
Approximately 98 percent of Palestinian residents of the occupied territories are Sunni Muslims. According to a 1997 Palestinian Central Bureau of Statistics estimate, approximately 39,560 Palestinian Christians live in the occupied territories. However, according to the sum of estimates provided by individual Christian denominations (which seem significantly overstated), the total number of Christians is approximately 200,000. A majority of Christians are Greek Orthodox (approximately 120,000), and there also are a significant number of Roman Catholics and Greek Catholics (approximately 50,000 together), Protestants, Syrian Orthodox, Armenians, Copts, Maronites, and Ethiopian Orthodox. In general Christians are concentrated in the areas of Jerusalem, Ramallah, and Bethlehem. According to municipal officials in Bethlehem, since 2002 approximately 2800 Christians from the Bethlehem area have left the occupied territories for other countries. According to Christian leaders, most of the Christians left their homesnot due to religious discrimination, but for economic and security reasons associated with the violence of the Second Intifada, the restrictions resulting from Israeli closure policies and the construction of the Israeli separation barrier, and the negative impact of both on the local economy. There is also a community of approximately 400 Samaritans (an ancient offshoot of Judaism) located on Mount Gerazim near Nablus in the West Bank.
Adherents of several denominations of evangelical Christians as well as members of Jehovah's Witnesses operate in the West Bank. Foreign missionaries operate in the occupied territories, including a small number of evangelical Christian pastors who seek to convert Muslims to Christianity. While they maintain a generally low profile, the PA is aware of their activities and generally does not restrict them.
Section II. Status of Religious Freedom
The Palestinian Authority does not have a constitution; however, the Basic Law provides for religious freedom, and the PA generally respects this right in practice. The Basic Law states that "Islam is the official religion in Palestine," and that "respect and sanctity of all other heavenly religions (i.e., Judaism and Christianity) shall be maintained." In 2002 the Basic Law was approved by the Palestinian Legislative Council (PLC) and signed by then-PA Chairman Yasir Arafat. The March 2003 draft constitution states that "Islam is the official religion of the State," and "Christianity and all other monotheistic religions shall be equally revered and respected." It is unclear whether the injunction to "respect" other religions will translate into an effective legal protection of religious freedom. The Basic Law states that the principles of Shari'a (Islamic law) are "the main source of legislation," while the draft constitution states that Shari'a is "a major source of legislation."
Churches in Jerusalem, the West Bank, and Gaza operate under one of three general categories: churches recognized by the status quo agreements reached under Ottoman rule in the late 19th century, Protestant and evangelical churches established between the late 19th century and 1967, which, although they exist and operate, are not recognized officially by the PA, and a small number of churches that became active within the last decade, and whose legal status is more tenuous.
The first group of churches is governed by 19th century status quo agreements reached with Ottoman authorities, which the PA respects, and which specifically established the presence and rights of the Greek Orthodox, Roman Catholic, Armenian Orthodox, Assyrian, Syrian Orthodox, Greek Catholic, Coptic, and Ethiopian Orthodox churches. The Episcopal and Lutheran churches were added later to this list. The PA immediately upon its establishment recognized these churches and their rights. Like Shari'a courts under Islam, these religious groups are permitted to have ecclesiastical courts whose rulings are considered legally binding on personal status issues and some land issues. Civil courts do not adjudicate on such matters.
According to the PA, no other churches have applied for official recognition; however, churches in the second category, which includes the Assembly of God, Nazarene Church, and some Baptist churches, have unwritten understandings with the PA based on the principles of the status quo agreements. They are permitted to operate freely and are able to perform certain personal status legal functions, such as issuing marriage certificates.
The third group of churches consists of a small number of proselytizing churches, including Jehovah's Witnesses and some evangelical Christian groups. These groups have encountered opposition in their efforts to obtain recognition, both from Muslims who oppose their proselytizing, and from Christians who fear that the new arrivals may disrupt the status quo. However, these churches generally operate unhindered by the PA.
In practice the PA requires Palestinians to declare religious affiliation on identification papers. All personal status legal matters must be handled in either Islamic or Christian ecclesiastical courts if such courts exist for the individual's denomination. All legally recognized individual sects are empowered to adjudicate personal status matters, and in practice most do so. Neither the PA nor the Government of Israel currently has a civil marriage law. Legally, members of one religious group mutually may agree to submit a personal status dispute to a different Christian denomination to adjudicate, but in practice this does not occur. Churches that are not officially recognized by the PA or the Government of Israel must obtain special permission to perform marriages or adjudicate personal status issues; however, in practice non-recognized churches advise their members to marry (or divorce) abroad.
Since Islam is the official religion of the PA, Islamic institutions and places of worship receive preferential treatment. The PA has a Ministry of Waqf and Religious Affairs, which pays for the construction and maintenance of mosques and the salaries of many Palestinian imams. The Ministry also provides limited financial support to some Christian clergymen and Christian charitable organizations. The PA does not provide financial support to any Jewish institutions or holy sites in the occupied territories.
The PA requires that religion be taught in PA schools, with separate courses for Muslim and Christian students. A compulsory curriculum requires the study of Christianity for Christian students and Islam for Muslim students in grades one through six. While the PA has taken several steps to eliminate incitement in textbooks and teaching, Israeli NGO analysts at Palestinian Media Watch report that textbooks still de-legitimize Israel’s historical connection to the land, and that many teachers still use inflammatory anti-Israel rhetoric in the classroom.
The PA does not officially sponsor interfaith dialogue; however, it sends representatives to meetings on improving interreligious relations and attempts to foster goodwill among Muslim and Christian religious leaders. The PA makes an effort to maintain good relations with the Christian community; however, the PA has not taken sufficient action to remedy past harassment and intimidation of Christian residents of Bethlehem by the city's Muslim majority. In previous years, PA officials appear to have been complicit in property extortion of Palestinian Christian residents. PA President Abbas has informal advisors on Christian affairs. Six seats in the 88-member Palestinian Legislative Council (PLC) are reserved for Christians and one seat is reserved for Samaritans; there are no seats reserved for members of any other faith. The PA observes several religious holidays, including Eid al-Fitr, Eid al-Adha, Zikra al-Hijra al-Nabawiya, Christmas, and the Birth of the Prophet. Christians also may observe the Easter holiday.
Israel has no constitution; however, Israeli law provides for freedom of worship, and the Israeli Government generally respects this right in practice in the occupied territories. Israel exercises varying degrees of legal control in the occupied territories. The international community considers Israel's authority in the occupied territories to be subject to the 1907 Hague Regulations and the 1949 Geneva Convention relating to the Protection of Civilians in Time of War. The Israeli Government considers the Hague Regulations applicable and maintains that it largely observed the Geneva Convention's humanitarian provisions. The Israeli Government applies Israeli law to East Jerusalem and the Golan Heights, areas that it annexed after 1967.
The Israeli Government gives preferential treatment to Jewish residents of the occupied territories, including East Jerusalem, when granting permits for home building and civic services. For example, Palestinian residents of Jerusalem pay the same taxes as Jewish residents, but Palestinian residents receive significantly fewer municipal services than Jewish residents. Many of the national and municipal policies enacted in Jerusalem are designed to limit or diminish the non-Jewish population of Jerusalem. These are official policies that every Jerusalem municipal government has acknowledged and followed since 1967, and that Israeli ministers including current Israeli Interior Minister Ophir Pines-Paz have at times openly admitted. According to Palestinian and Israeli human rights organizations, the Israeli Government uses a combination of zoning restrictions on building for Palestinians, confiscation of Palestinian lands, and demolition of Palestinian homes to "contain" non-Jewish neighborhoods.
Restrictions on Religious Freedom
The Haram al-Sharif ("Noble Sanctuary," known to Jews as the Temple Mount), containing the Dome of the Rock and the al-Aqsa Mosque, has been, with all of East Jerusalem, under Israeli security control since 1967, when Israel captured the city (East Jerusalem was formally annexed in 1980, and thus Israel applies its laws to East Jerusalem). The Haram al-Sharif is administered, however, by the Islamic Waqf, the PA-affiliated but Jordanian-funded Muslim religious trust for East Jerusalem, the West Bank and the Gaza Strip. The Israeli police control the compound’s entrances, and have the ability to limit access to the compound. The Waqf can object to entrance of particular persons, such as non-Muslim religious radicals, or to prohibited activities, such as prayer by non-Muslims or disrespectful clothing or behavior, but lacks authority to remove anyone from the site, and thus must rely on Israeli police to enforce site regulations. In practice, Waqf officials say that police often allow religious radicals (such as Jews seeking to rebuild the Temple on the site and to remove the mosques) and immodestly dressed persons to enter and often are not responsive to enforcing the site’s rules.
While non-Muslims (except guests of the Waqf) were not allowed to enter the Haram al-Sharif from September 28, 2000 (the date of then-candidate for Prime Minister Ariel Sharon’s riot-inducing ascent to the Haram) until August 2003, non-Muslims can now visit the site during designated visiting hours. The Israeli Government, as a matter of stated policy, has prevented non-Muslims from worshipping at the Haram al-Sharif since 1967. Israeli police consistently have declined to allow obvious prayer on public safety grounds and publicly have indicated that this policy has not changed in light of the renewed visits of non-Muslims to the compound or the court ruling on the issue. Waqf officials contend that the Israeli police, in contravention of their stated policy and the religious status quo, have allowed members of radical Jewish groups to enter and to worship at the site. Spokesmen for these groups have confirmed successful attempts to pray inside the compound in interviews with the Israeli media. The Waqf interprets police actions as part of an Israeli policy to incrementally reduce Waqf authority over the site and to give non-Muslims rights of worship in parts of the compound.
Since October 2000, the Government of Israel, citing security concerns, has prevented most Palestinians from the West Bank and Gaza from reaching the Haram al-Sharif, the third holiest shrine in Islam, by prohibiting their entry into Jerusalem. Restrictions are often placed on entry into the Haram al-Sharif even for Palestinian residents of Jerusalem, such as a frequently-implemented restriction on males under the age of 45.
There are also disputes between the Muslim administrators of the Haram al-Sharif and Israeli authorities regarding Israeli restrictions on Waqf attempts to carry out repairs and physical improvements on the compound and its mosques. Palestinian workers under direction of Jordanian engineers are currently working on restoring tiles on the Dome of the Rock and Ottoman-era stones on the southern and eastern walls of the compound. Israeli authorities have prevented the Waqf from conducting several improvement projects or removing debris from the site, alleging that the Waqf is attempting to alter the nature of the site or to discard antiquities of Jewish origin.
Personal status law for Palestinians is based on religious law. For Muslim Palestinians, personal status law is derived from Shari'a, and various ecclesiastical courts rule on personal status issues for Christians. A 1995 PA presidential decree stipulated that all laws in effect before the advent of the PA would continue in force until the PA enacted new laws or amended the old ones. Therefore, in the West Bank, which was formerly under Jordanian rule, the Shari'a-based Jordanian Status Law of 1976 governs women’s status issues. Under the law, which includes inheritance and marriage laws, women inherit less than male members of the family. The marriage law allows men to take more than one wife, although few do so. Prior to marriage, a woman and man may stipulate terms in the marriage contract that govern financial and child custody matters in the event of divorce. Reportedly, few women utilize this section of the law. Personal status law in Gaza is based on Shari'a-centered law as interpreted in Egypt; however, similar versions of the attendant restrictions on women described above apply as well.
Due to the increased violence and security concerns related to the Intifada, the Israeli Government has imposed a broad range of strict closures and curfews in the occupied territories since October 2000. These restrictions largely continued during the reporting period and resulted in significantly impeded freedom of access to places of worship for Muslims and Christians.
In 2002, the Government of Israel, citing security concerns, began constructing a barrier in the occupied territories to separate most of the West Bank from Israel, East Jerusalem, and Israeli settlement blocks. Construction of the barrier has involved confiscation of property owned by non-Jews, displacement of Christian and Muslim residents, and tightening of restrictions on freedom of access to places of worship for non-Jewish communities. The Government of Israel asserts that it has mechanisms to compensate landowners for all takings, but the Consulate General has received several reports of land being taken along the barrier’s route without compensation under the Absentee Property Statute or military orders.
Construction of the separation barrier continued in and around East Jerusalem during the reporting period, restricting access by Arab Muslims and Christians, including Israeli Arabs as well as Palestinians who possess Jerusalem ID cards, to holy sites in Jerusalem and in the West Bank. The barrier also negatively affected access to schools, healthcare providers, and other humanitarian services, although in some cases, the Government made efforts to lessen the impact on religious institutions.
The separation barrier has made it difficult for Bethlehem-area Christians to reach the Church of the Holy Sepulcher in Jerusalem, and it makes visits to Christian sites in Bethany and in Bethlehem difficult for Palestinian Christians who live on the Israeli side of the barrier, further fragmenting and dividing this small minority community. Foreign pilgrims sometimes also experience difficulty in obtaining access to Christian holy sites in the West Bank. The barrier and its checkpoints also impede the movement of clergy between Jerusalem and West Bank churches and monasteries, as well as the movement of congregations between their homes and places of worship.
In February 2003, the Government of Israel issued confiscation orders for land in Bethlehem to build a barrier and military positions around Rachel's Tomb (a shrine holy to Jews, Christians, and Muslims). This barrier would leave the shrine on the "Israeli" side of the separation barrier. By the end of 2004, the Government of Israel had walled off and fortified the Rachel’s Tomb area, and often restricted access to the site, only allowing Jewish visitors regular, unimpeded access and requiring prior coordination by other worshippers. In previous years, Jewish tourists visiting the shrine occasionally had been harassed by Palestinians, but Israel’s closure of the area and associated land expropriations impede Muslim/Christian access to the site. Israeli settlers have obtained ownership of some of the land and properties around the tomb through a disputed land deal.
In 2003, the Government of Israel confiscated land from the Baron Deir monastery in Bethlehem, which belongs to the Armenian Patriarchate, for construction of an Israel Defense Forces (IDF) patrol road in the area. Negotiations between the Patriarchate and the Government of Israel reduced the amount of land confiscated.
The Armenian Patriarchate also reports that the IDF caused significant damage to the property during IDF incursions into Bethlehem in 2002. The parties have not reached agreement on compensation for this damage.
Since 2003, the Israeli Government has confiscated land (with some compensation generally offered but refused) belonging to three Catholic institutions in Bethany for construction of the separation barrier: the Camboni Sisters Convent, the Passionist Monastery, and the Sisters of Charity Convent and school.Construction ofthe barrierin this area, which was largely completed during the reporting period, involved confiscation of a significant portion of each church property. In the village of Bethpage on the Mount of Olives, the Israeli Government built an 8-meter-high concrete separation barrier that crosses into the property of several Christian institutions. The barrier in Bethpage blocks the annual Orthodox Palm Sunday procession from Lazarus’ Tomb in Bethany to the Old City of Jerusalem, but Israel has constructed a special gate to allow foreign pilgrims and Christians living on the Israeli side of the barrier to participate in the procession.
Israeli closure policies, imposed according to the Israeli Government due to security concerns, prevented tens of thousands of Palestinians from reaching places of worship in Jerusalem and the West Bank, including during religious holidays such as Ramadan, Christmas, and Easter. There have been several violent clashes between Israeli police and Muslim worshippers on the Haram al-Sharif, which Waqf officials allege have been due to the large police contingent kept on the site. On a few occasions, Muslim worshippers have thrown stones at police and police have fired tear gas and stun grenades at worshippers. Muslim worshippers also have held demonstrations at the site to protest reported Jewish extremist plans to damage the mosques or create a Jewish worship area at the site. Israeli security officials and police have generally been proactive and effective in dealing with such threats. In previous reporting periods there were some incidents of Muslims throwing rocks toward Jewish worshippers on the Western Wall plaza, but there have not been any recent incidents of rocks thrown near the Western Wall.
The Israeli Government's closure policy prevented several Palestinian religious leaders, both Muslim and Christian, from reaching their congregations. In previous years, several clergymen reported that they were subject to harassment at checkpoints; however, during the reporting period there were no reports of serious harassment of clergy.
During the reporting period, Palestinian violence against Israeli settlers prevented some Israelis from reaching Jewish holy sites in the occupied territories, such as Joseph’s Tomb near Nablus and the Tomb of the Patriarchs in Hebron. Since early 2001, following the outbreak of the Intifada, the Israeli Government has prohibited Israeli citizens in unofficial capacities from traveling to the parts of the West Bank under the civil and security control of the PA. This restriction prevented Israeli Arabs from visiting Muslim and Christian holy sites in the West Bank, and it prevented Jewish Israelis from visiting other sites, including an ancient synagogue in Jericho. There are now joint PA-Israeli plans, however, to resume Jewish visits to the Jericho synagogue.
Settler violence against Palestinians prevented some Palestinians from reaching holy sites in the occupied territories. Settlers in Hebron have in past years forcibly prevented Muslim muezzins from reaching the al-Ibrahimi Mosque/Tomb of the Patriarchs to sound the call to prayer, and have harassed Muslim worshippers in Hebron. Settler harassment of Palestinian Muslims in Hebron was a regular occurrence in this reporting period. The Government of Israel did not effectively respond to settler-initiated blocking of religious sites.
While there are no specific restrictions placed on Palestinians making the Hajj, all Palestinians faced closures and long waits at Israeli border crossings, which often impeded travel for religious purposes. Palestinians generally are not allowed to use Ben-Gurion airport to travel to Egypt or Jordan, and there are no direct air links from Israel to Saudi Arabia (Israel and Saudi Arabia do not have diplomatic relations). If residents of the occupied territories obtain a Saudi Hajj visa, they must travel by ground to Amman (for West Bankers) or Egypt (for Gazans) and then by ground, sea, or air to Jeddah.
Abuses of Religious Freedom
During the reporting period, some Christian groups report that the Government of Israel failed to grant new visas to or renew existing visas for 38 Christian clergy ministering in East Jerusalem and the West Bank. While religious leaders say that there is still a problem with clergy visas, there has been significant improvement in this area in the past year. Catholic and Orthodox priests and nuns and other religious workers oftenfrom Syria and Lebanon faced long delays, and sometimes denied applications, entirely without explanation; however, the Israeli Government claimed that delays were due to security processing for visas and extensions.
In July 2003, during construction of the separation barrier in the West Bank town of Abu Dis, Israeli authorities damaged the ruins of a sixth-century Byzantine monastery. Officials of the Israel Antiquities Authority publicly accused the Defense Ministry of ignoring repeated warnings about the archaeological value of the site, and they charged that excavations for the barrier had damaged one-third of the Byzantine remains. At the end of the reporting period, neither the Defense Ministry nor the Antiquities Authority had repaired the site.
On June 13 2003, the day that Muslims celebrated the Birth of the Prophet Muhammed, IDF personnel closed the al-Ibrahimi Mosque/Tomb of the Patriarchs in Hebron in violation of the Hebron Protocol, which states that the mosque should be available to Muslim worshipers on Muslim holidays. On June 24, 2003 (and in subsequent orders still in effect in 2005), Israeli officers issued a new order preventing the muezzin at the al-Ibrahimi Mosque/Tomb of the Patriarchs in Hebron from sounding the call to prayer when Jews were praying in their portion of the shrine.
The Government of Israel generally has not compensated churches for damage incurred during past military operations. Sites damaged in 2002 for which no compensation was paid include St. Mary's Convent, the chapel at Bethlehem University, the Lutheran Church and orphanage in Beit Jala, the Latin Convent in Beit Sahour, the Bethlehem Bible College, a Syrian Orthodox Church, the Russian Orthodox Pilgrim's House, and the Omar Ibn al-Khattab Mosque. Both the ninth century al-Khader Mosque in Nablus, reputed to be the oldest mosque in the occupied territories, and the church of Mar Mitri, the oldest Christian church in Nablus, were destroyed. There were no reports of major damage to religious sites in the occupied territories during this reporting period. At the end of this reporting period, there had been no compensation paid for destroyed holy sites.
There were no reports of major damage to Christian churches during this reporting period. In previous years, there were credible reports that the Israeli military caused significant damage to church property. In January 2003, the IDF fired a missile that penetrated the roof of St. Philip's Episcopal Church in the Gaza Strip and exploded inside. The explosion created a 1.5-meter crater near the altar and shattered all the stained glass windows and chandeliers. Church officials filed a claim with the IDF for compensation, but never received a response. At the end of the reporting period, the Church was not repaired and remained unusable. The IDF acknowledged the incident, claiming it was an accident that occurred while fighting militants. The IDF generally does not compensate religious groups for damage that allegedly occurred during combat operations.
In previous years, the PA failed to halt several cases of seizures of Christian-owned land in the Bethlehem area by criminal gangs. In many cases, criminal gangs reportedly used forged land documents to assert ownership of lands belonging to Christians. Police failed to investigate most of these cases. In two cases, police arrested and then released the suspects on bail and allowed them to continue occupying the land in question. Local religious and political leaders confirmed that no such attempts to seize Muslim-owned land took place.
There were credible reports in previous years that PA security forces and judicial officials colluded with members of these gangs to seize land from Christians. In one reported case, a PA judge openly told a Palestinian Christian landowner that he and his partners in the PA intelligence services required a substantial bribe to allow the landowner to remain on his property. PA officials repeatedly promised Christian leaders that they would take action in these cases, but by the end of the reporting period, no action had been taken.
There were no reports of religious prisoners or detainees in the occupied territories.
Forced Religious Conversions
There were no reports of forced religious conversion, including of minor U.S. citizens who had been abducted or illegally removed from the United States, or of the refusal to allow such citizens to be returned to the United States.
Abuses by Terrorist Organizations
During the reporting period, the Palestinian terrorist groups Hamas and Palestinian Islamic Jihad carried out several terrorist attacks against Israeli civilians. In January 2004, 11 persons were killed and over 50 injured in a suicide bombing aboard a bus in Jerusalem. Hamas claimed responsibility for the attack. While these attacks were usually carried out in the name of Palestinian nationalism, some of the rhetoric used by terrorist organizations such as Hamas also included expressions of anti-Semitism.
A small number of Jewish settlers affiliated with the extremist group Kach were arrested for assaulting Palestinians and destroying Palestinian property; however, most incidents of violence or property destruction reportedly committed by settlers against Palestinians did not result in arrests or convictions.
Section III. Societal Attitudes
There generally are amicable relations between Christians and Muslims, although tensions exist. Relations between Jews and non-Jews, as well as among the different branches of Judaism, often are strained. Tensions between Jews and non-Jews exist primarily as a result of the Palestinian-Israeli conflict, as well as Israel's control of access to sites holy to Christians and Muslims. Some non-Orthodox Jews in Jerusalem have complained of discrimination and intolerance on the part of some Orthodox Jews.
Societal attitudes continued to be a barrier to conversions, especially for Muslims converting to Christianity. In previous years, there were reports that some Christian converts from Islam who publicized their religious beliefs were harassed or ostracized by their families or villages.
Muslim-Christian tension has been minimal during this reporting period, and the few instances of Muslim-Christian violence seem related to social or inter-family conflicts rather than religious disputes. Both Muslim and Christian Palestinians have accused Israeli officials of attempting to foster animosity among Palestinians by exaggerating reports of Muslim-Christian tensions. Interfaith romance is a sensitive issue. Most Christian and Muslim families in the occupied territories encourage their children--especially their daughters--to marry within their respective faiths. Couples who challenge this societal norm have encountered considerable societal and familial opposition. For example, there were reports of some Christian women receiving death threats from Christian family members and community leaders for marrying Muslim men during the reporting period.
In October 2004, a yeshiva student spat at the Armenian archbishop of Jerusalem while he was engaged in a religious procession through the Old City. The student was arrested and ordered to remain away from the Old City for 75 days. He also made a formal apology. The Holy See and the country's Chief Rabbinate issued a joint condemnation of the assault at the end of a meeting of Catholic and Jewish officials near Rome shortly after the incident. There have been several other spitting incidents in this reporting period, usually involving Armenian clergy due to their proximity to several Jewish Quarter yeshivas. The Mayor of Jerusalem, the Chief Rabbinate and the heads of several yeshivas have strongly criticized such behavior and punished those involved. The Armenian Patriarchate is satisfied with measures that the GOI, Municipality and yeshivas have taken after these incidents, but believes that more education on tolerance and respect for other religions would be helpful.
A March 2005 dispute over the transfer of property in Jerusalem's Old City owned by the Greek Orthodox Church to Jewish investors ended with senior Orthodox leaders calling for the removal of the Greek Patriarch of Jerusalem, Irineos I. The sale enraged Palestinians, who see the deals as a betrayal of Palestinian parishioners by the mostly-Greek clergy, and fear that such purchases will affect the Palestinian claims on Jerusalem as the capitol of a future Palestinian state. At the end of the period covered by this report, Patriarch Irineos had been ousted from his position by the Orthodox synod of bishops, but had not resigned, claiming that proceedings against him were illegal. Jordan and the Palestinian Authority have rescinded official recognition of Irineos, but at the reporting period’s end Israel still recognized him as Patriarch and kept a contingent of Israeli police inside the Greek Orthodox Monastery to protect him.
In general more-established Christian denominations have not welcomed less-established evangelical churches. During the reporting period, settlers from the Hebron area and the southern West Bank severely beat and threatened several international activists, including three from the Christian Peacemaker Teams that escort Palestinian children to school and that protect Palestinian families from settler abuse. While it is unclear whether the attackers’ motives stemmed from religious extremism as opposed to ultra-nationalism, the activists feel that local Israeli police did not actively pursue the suspects and oppose the Christian Peacemaker Teams’ presence in Palestinian villages.
The strong correlation between religion, ethnicity, and politics in the occupied territories at times imbues the Israeli-Palestinian conflict with a religious dimension. The rhetoric of some Jewish and Muslim religious leaders has been harsher since the outbreak of the Intifada in October 2000.
In previous years, Muslims on the Haram al-Sharif threw stones at Jewish worshippers on the Western Wall plaza, leading to major police confrontations; however, there have not been any recent incidents of stone-throwing at the plaza.
The rhetoric of some Jewish and Muslim religious leaders was harsh and at times constituted an incitement to violence or hatred. For example, the PA-controlled television station broadcast statements by Palestinian political and spiritual leaders that resembled traditional expressions of anti-Semitism, such as Lebanese-produced programming that appeared related to the anti-Semitic forgery "The Protocols of the Elders of Zion." Some prominent Israeli officials also made public anti-Muslim statements. Former Israeli Deputy Defense Minister Ze'ev Boim asked in 2003, "What can explain bloody terrorism? What is the essence of Islam in general and the Palestinians in particular? Is it insufficient cultural development or genetic defects?"
Israeli activists reported numerous examples in which PA television shows invoked messages that activists considered anti-Semitic or that attempted to de-legitimize Jewish history in general. Israeli settler radio stations often depicted Arabs as subhuman and called for Palestinians to be expelled from the West Bank. Right-wing, pro-settler organizations such as Women in Green, and various Hebron-area publications, have published several cartoons that demonize Palestinians. Also, the sermons of some Muslim imams occasionally included anti-Semiticmessages, such as a May 13 sermon delivered by Shaykh Ibrahim Mudayris that ran on PA television, in which he compared Jews (in the context of land conflicts) to "a virus, like AIDS."
There were instances of Jewish-nationalist extremists harassing Muslims. On several occasions, a group of Jewish-nationalist extremists known as the "Temple Mount Faithful" again attempted to force their way inside the wall enclosing the Haram al-Sharif/Temple Mount. In addition, the same group periodically attempted to lay a cornerstone for the building of a new Jewish temple that would replace the Islamic Dome of the Rock shrine, an act that Muslims considered an affront.
Section IV. U.S. Government Policy
The U.S. Consulate General in Jerusalem discusses religious freedom issues with the Palestinians, and the U.S. Embassy in Tel Aviv discusses religious freedom issues with the Government of Israel as part of its overall policy to promote human rights in the occupied territories. The Consulate General also maintains contacts with representatives of the Jerusalem Waqf--an Islamic trust and charitable organization that owns and manages large amounts of real estate, including the Haram al-Sharif/Temple Mount in Jerusalem--as well as with the various Christian churches and Jewish communities in Jerusalem. Consulate General officers regularly urged PA officials and religious leaders to end incitement in the Palestinian media and in public statements.
The U.S. Government helped mitigate the delay in granting visas to religious clerics in the occupied territories. The U.S. Consulate General in Jerusalem regularly works with the U.S. Embassy in Tel Aviv to convey points of concern regarding visa issuance, and U.S. officials regularly meet with religious representatives to ensure that their legitimate grievances are reported and addressed.
The Consulate General investigates allegations of abuses of religious freedom. During the reporting period, the Consulate investigated a range of charges, including allegations of damage to places of worship, allegations of incitement, and allegations concerning access to holy sites. Consulate General officers met with representatives of the Bethlehem Christian community and traveled to the area to investigate charges of mistreatment of Christians by the PA. The Consulate General raised the issue of seizure of Christian-owned land in discussions with PA officials.
Since 2002 the U.S. Government has funded the Israel-Palestine Center for Research and Information (IPCRI) to conduct an evaluation of new Palestinian elementary and high school textbooks, and to develop materials and conduct teacher training to foster tolerance and remove anti-Semitic and prejudicial content from Palestinian classrooms.
In October 2004, a representative from the Office of International Religious Freedom visited Jerusalem and met with Government officials, NGO representatives, Muslim waqf officials, and Christian clergy and religious workers, particularly those negatively impacted by construction of the separation barrier.
In several cases, the Israeli Government agreed to consider changes to the route of the barrier in Jerusalem near several Christian institutions and installed pedestrian gates in the barrier to facilitate the passage of priests and other religious workers. Three of these route changes were formalized by the end of the reporting period.
Source: U.S. Department of State, 2005 Annual Report on International Religious Freedom, Released by the Bureau for Democracy, Human Rights, and Labor Washington, DC, (November 8, 2005)