Hidden Brain - Tribes and Traitors

Episode Date: May 21, 2021

In the past weeks, headlines around the world have focused on the violent conflict between Israelis and Palestinians. In this favorite episode from our archive, we hear from a former Israeli soldier and a Palestinian man who asked a radical question: what happens when you empathize with your enemy? They found that showing such empathy can be powerful — but also carries risks. If you like our work, please consider supporting it! See how you can help at support.hiddenbrain.org. And to learn more about human behavior and ideas that can improve your life, subscribe to our newsletter at news.hiddenbrain.org.

This is Hidden Brain, I'm Shankar Vedanta. In recent weeks, people around the world have watched with anxiety as tensions between the Israelis and the Palestinians exploded once again into violence. Top story for you this morning. Israeli forces and Palestinian militants in Gaza have exchanged their heaviest bombardments in years. Angry posts about hurt and injustice fill social media feeds. News reports feature the voices of traumatized people. You see all the kids around me? They're just kids!

Why would you just set a vessel to them and kill them? I'm Israeli and my son David was killed by a Palestinian sniper. Supporters of Israelis and supporters of Palestinians both have the same demand. Just look at what we are going through. If you opened your eyes, you would empathize with us. People are dying every day because of Israeli occupation. This was not like peaceful protests. It was just violence against Jews.

Why do we deserve this? It's not fear. It's not fear. The plea for empathy stems from a basic psychological desire. If we can just make others understand what happened to us, we think, they would care. And if they cared, they would do something to help. Our need for empathy is often not matched by our own capacity for empathy. Usually, we are too consumed with our own traumas, our own need for empathy, to direct our attention outward.

This week on Hidden Brain, I want to share with you two stories from the archive that explore what happens when our prayers for empathy are actually answered. They point to the great power and the great risks that arise when you put yourself in someone else's shoes. I think that the two big elements that are lacking on both sides is one massive lack of hope and to this unbelievable lack of empathy. What was most helpful for me, most painful, was nobody stood by me. So my name is Avnere Gvaryahu, I'm 31 actually today. Growing up Avnere Gvaryahu was a model Israeli patriot. I grew up in religious family, what we call religious nationalist family, and I went to religious high school, what we call in Hebrew or Yashiva. I joined the army when I was 19 after doing a year of community service, and I served for three years as a paratrooper and a special ops unit.

Being a soldier came naturally to Avner. In my society, in my community, and in my family as well, this was something that was discussed often. I'm named after a soldier who was killed in 1973 in the young Keeper War. My dad himself was a paratrooper. My older brother was a combat soldier. The people around me, my mentors, my teachers, my counselors, and my youth movement were all, of course, in the military. So I was really waiting for my chance to go and protect my country and serve.

That was sort of something that I always knew I would do, and I wanted to be the best I could be at that. But early in his military service, Avnarr started to see things that challenged his worldview. He was often asked to pull a maneuver known as a straw widow. This involved entering a Palestinian home to use the windows on the upper floors to cover other Israeli soldiers carrying out operations on the street. So I found myself numerous cases throughout my service, invading people's homes in the middle of the night, most of the time, after we knew that

the people inside these homes were innocent. Because you do not want to enter someone's house if you know that he's involved in some terrorist organization. So what we actually did is you find a house on a map, you choose the house because it's situated in the right place, because it's elevated enough, because it has the the right size windows and you enter this house in the middle of the night. Now this house from that moment on belongs to the soldiers, right, to the family, wants to use the bathroom or the kitchen. In many cases they need permission from the soldiers.

Of course the family can't leave their house. And this dynamic between soldiers and Palestinians was something that I was part of for many, many nights. And I think that that's where I really learned, for the first time, first of all, a little bit about the Palestinians, because I was never in a Palestinian home before I started my service. I had no real contacts with Palestinians before I started my service. I had no real contacts with Palestinians before I started my service. But also I learned about the power dynamic that I was part of. Just the fact that I was born sort of in the right side of the green line.

Just the fact that I was born to an Israeli Jewish family gave me the power to walk in with a helmet with a gun with my, and I was in control of an entire family. One night in particular, stands out in his memory. We were supposed to take over our house, and we were walking through the open space around the house. We made maybe too much noise or maybe we stepped on a branch and we started hearing screaming from inside a Palestinian home. So me and the officer who were leading our soldiers went up to the window where we hear the screams,

because we could be detected. And that's not something we want. And we break the glass of this house and we peer in with our rifles. We had flashlights on the barrels. And we see on the floor of this house an older lady, an elderly lady helpless. And she was on the floor, I don't know what exactly happened, but maybe she heard us and she was petrified and she just fell off her bed. I remember looking to the other side of the room

and I could see at the end of the corridor, some people or voices, and it was her family who were petrified to come and help her. And I remember standing there and telling myself, this is not what I thought I would be doing. This is definitely not promoting the security of my country or the security of my family, and I started thinking, what about the family of this old lady? What do they think about me now?

Moments like this are what prompted Auvner to start working with an organization called Breaking the Silence, a group of military veterans who want to talk openly about what they've learned. From Auvner's perspective, there is nothing unpatriotic about Israeli veterans telling their stories, talking about moments they struggle with or Palestinian families they got to know.

But others see it differently. Some see it as treason. In one recent video, a group targeting Avnare shows a Palestinian attacking in Israel with a knife. The video then accuses four human rights activists, including Avnare, of protecting the terrorist.

They called all four of us foreign agents, or what they called it, were stulim, which basically means implanted, meaning my opinions, my thoughts, and the actions of myself and my friends are not things we actually think on our own, but we're actually working for, um, uh, foreign government, um, to us it sounded that if they're blaming us for being spies. As I was listening to Avnare, I couldn't stop thinking about a study I read many years ago. Psychologist Lee Ross ran an experiment at Stanford University.

He brought in students from a pro-Israeli group and a pro-Arab group and had them watch television news clips about the Arab-Israeli conflict. He found the pro-Israeli students saw lots of anti-Israel references in the news clips, whereas the pro-Arab students saw lots of anti-Arab references while looking at the very same new scripts. When Arabs in Israel think about their conflict, each group desperately wants observers to know that they have been wronged. To acknowledge the pain on the other side is to somehow limit this claim. That's why two groups can look at the same reality and see completely different things.

I told Avner, his story reminded me of the study. As you're telling me the story, I'm realizing that one of the psychological implications of your work is that really when you try and empathize with what the other side is going through, there is something about that action that drives your friends and comrades really angry. The idea that one of you would empathize with the other side feels like betrayal. Yeah, I think that you're touching a point which is true and I think is extremely difficult. Silence is not an Israeli disease, it's not an Israeli epidemic. There is no society, there is no community that does not live with this disease of silence.

A big part of what breaking the silence and saying is, you know, the fact that we are talking about our actions, of course it doesn't mean there's no responsibility in the Palestinian side. But you know, when I do think about what can create change and who has the power for change, I can't ignore the fact that in this specific point, we are the ones with the power. When we come back, a Palestinian professor tries to get his students to empathize with Israelis. If you learn about the suffering of the other, what that help and your attitude for reconciliation. Stay with us. The psychologist Michael Wall and Nyla Branscom wants us Jewish volunteers to think about the suffering of Palestinians.

The psychologists reminded some of the volunteers about the Holocaust. Compared to others, Jews reminded of their own group suffering showed less compassion toward Palestinian suffering. The same thing happens with other groups. Americans, reminded of traumas, even distant traumas like the Pearl Harbor attack, show less empathy for victims of torture carried out by American service members. Trauma makes us turn inward. It creates justifications for the harm we cause other groups.

It makes it harder to feel empathy for our enemies. In 1948, hundreds of thousands of Palestinians lost their homes during the creation of the state of Israel. Palestinians have a word to describe this trauma, they call it the Nakba, the catastrophe. Just as traumatized Israelis don't want to think about the Nakba, traumatized Palestinians don't want to think about the Nakba, traumatized Palestinians, don't want to think about the Holocaust. Muhammad Dijani used to be one of those Palestinians who struggled to empathize with Israelis. He considered himself a nationalist.

In fact, as a result of his political work for Palestinian statehood, Muhammad says he was forced into exile from his native Jerusalem. He was allowed to return in 1993 because his father was very sick. And then, just like Avner, something happened to Muhammad that shook his beliefs about his enemy. In the beginning it was very difficult for me to adjust, but my father, what cancer, started taking me to an incarem hospital where he used to have chemotherapy. And it made me observe my enemy, the Israelis, the doctors, the nurses, the staff. I noticed that their attitude to my father was not an attitude of an enemy to his enemy, but rather a

doctor to his patient. Another time, Muhammad's mother suffered a heart attack. He was in a car with her, his brother was driving. We were coming to the Mongolian airport exit and my brother decided to take that exit. Muhammad told his brother he was being foolish. Israeli soldiers would stop them, harass them. Muhammad's brother said they had no choice. He pulled up at a security gate.

When we came to the gates of the airport, the enemy brother told them that we have a sick woman with us and they saw her. They vacated one of the gates there and immediately called for ambulance there when the doctors came. They found out that they cannot move her so they tried to restate her there so it became like an operation room. These experiences changed Muhammad. He says he stopped thinking of the conflict in terms of Palestinians versus Israelis and started thinking in terms of the Palestinians and Israelis who were

four peace and the Palestinians and Israelis who were against peace. And for the very first time he says he tried to see the Palestinian Israeli conflict from the Israeli point of view. He began teaching political science at Al-Quds University in Jerusalem, and he brought his new understanding with him. But his students couldn't relate. They hadn't had encounters with kind Israeli soldiers and carrying Jewish doctors. In order to come to the university,

they used to go through many checkpoints, so they would leave something like three in the morning to get to the university at nine. Muhammad tried to get his students to see beyond the soldiers their method checkpoints every day. The university set up an Israeli studies program and an American studies program and he started to broach a topic most Palestinians had never encountered at school, the Holocaust. But Muhammad students consumed as they were with their own trauma, could not or would not listen. One of his students was a young woman named Hanan.

And she was in Israeli presence for nine years. So to her, she looked at what happened with Jews, in Auschwitz, in Krakow, in different, back and now, in different concentration camps, as if transmitting that to her own experience being a prisoner in Israeli jails and being discriminated against as a woman. Muhammad told Hananshi had constructed a prison inside her own mind, a prison that kept her from seeing the world from the point of view of her enemy. When nothing worked with the students, Muhammad decided he would take Hanan and a couple dozen other students on a field trip to Europe.

They would visit Nazi concentration camps and learn, first hand, about the trauma at the heart of the Israeli Jewish experience. It was a scientific project to study about empathy, about if you learn about the suffering of the other, would that help more in your attitude for reconciliation? We decided to take these 30 Palestinian students' torches and Krakow in Poland. Almost immediately, there was trouble. So I received an email from the president of the university. He said that I heard rumors that you are taking students to

Joshua's. And I would like you to make it very clear to them that the university has nothing to do with this trip. Another student came to me and said, you should cancel this trip and that if you would go once you come back, you might be facing a very big threat. Muhammad did not waver. He was an educator and like Avner, he believed he was being a patriot. Empathy, he had come to believe, was the only way to understanding and to peace.

When they got to Auschwitz, Muhammad and Hanan stopped at the entrance, there was like a blackout saying, Arbite-Macht-Frey, the so-work sets you free. So she was very surprised with that slogan on the at the gate of the Auschwitz camp and asked me about it and I said, why don't you lock it up? Hanan learned the meaning of the cynical phrase. The Jewish prisoners who entered this camp were not set free by work. They were worked to death or killed. There was this big room which had toilets and we were told that every morning more than 2000 people gathered

in front of the room and then they make them go through there to use it and they are given 10 seconds to use it and then they have to leave. And so it was such a humiliation for the individual. They were things they never heard of in terms of how human beings were humiliated and broken. As they walked through the camp, Muhammad noticed that Hanan and the other students were no longer seeing the Holocaust through the lens of their own suffering. They were actually empathizing with Jews, their enemies. It was very emotional to them, one of the, and some of the, some of the girls even cried. One of the students was telling me, I thought that Hitler gathered Jews in these concentration camps to send them to Palestine,

to have them shipped to Palestine. So to them, they had total misconception about what is the Holocaust, what is the concentration camp, what did it mean, how life was there, And so it was an open-air for them. But back at home, Muhammad's colleagues at the university did not see the trip as an invaluable educational experience. The last day in Auschwitz, my secretary, did not see the trip as an invaluable educational experience. The last day in Auschwitz, my secretary wrote to me an email saying that students have come in the Rennes-Aktor office and they were making demonstrations against

your own campus and that they came and left you a letter of threatening your life that you should not come back to the university and that if you come back they are going to kill you. And the letter is with me and she said that they were extremely, there is a lot of enmity and an uproar on campus regarding the trip. So, anyway, that prepared me that the reception will not be easy going back to the university. And once I went there, I noticed that there was a lot of enmity people were looking at me as if I have a betrayer, betrayed them. At the same time, nine student organizations issued a statement on campus saying that this is normalization and normalization equals treason. Muhammad was forced to resign from his job. One night, someone set fire to his car. He knew his life was in danger.

He packed his bags and left Jerusalem again. This time, exiled by his fellow Palestinians. I asked him how it felt to be called a traitor. What was most hurtful for me, most painful, was nobody stood by me. ما كان مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصدر مصد مصدر مصدر مصدر مصد for the Palestinian cause, and suddenly I met a traitor for that cause, so that also was painful. When I talked to Muhammad, he was living in Washington, just like Avner, who is also in the United States, Muhammad hopes to go home someday. When we come back, an artist tries to reconcile the traumas of the Nakpa and the Holocaust. You're listening to Hidden Brain, I'm Shankar Vedantam.

Avanar Gwariahu and Mahamad Dajani did something that few of us are capable of doing. They decided to take the radical step of empathizing with their enemies. Almost instantly, this produced a backlash. Many of Avnars' fellow Israelis branded him a traitor. Many of Muhammad's fellow Palestinians said he had betrayed them. Both men felt they were doing their patriotic duty but both suffered ostracism as a result of their actions. Their experience sadly is anything but surprising. Throughout human history, peacemakers have often been greeted with suspicion, even outright hostility. Mending fences calls on us to give up grievances, set aside traumas.

This is psychologically painful. It requires an enormous amount of emotional work. Anger and hostility by contrast come naturally. Standing shoulder to shoulder with your tribe does not involve psychological heavy lifting. As I was learning the stories of Avner Guariaku and Muhammad Dajani, I went to see a powerful new play called Wrestling Jerusalem. Like Avner and Muhammad's real-life stories, the play is about the intertwined traumas of the Nakba and the Holocaust, and the effects those traumas have on the ability of Israelis

and Palestinians to empathize with one another. Playwright and performer Aaron Davidman describes his travels in Israel and the occupied territories. You'll hear him speak as himself and in the voices of Palestinians and an Israeli man named Nadav. I'm looking for the number 18 bus in East Jerusalem, somewhere up the street from Damascus Gate, the Arab entrance to the old city. It's only a few blocks from the Jewish part of Jerusalem, but it feels like another world, the smell of the food vendors, language in the air, gestures of the people in the street,

all so different. I can't find the bus stop and have a nervous feeling of being on the other side. I've been to Israel many times. I've never been to Ramallah. When I finally find the small bus, I pay six shekels and I get on. I sit in the back. I'm sure I'm the only Jewish person on the bus, but I feel invisible. No one seems to pay any attention to me. The atmosphere is quiet, tired. As soon as we get on the highway, the bus is stopped by the Israeli police. Tadzut, vaksha! I clutch my passport.

I don't want to pass it forward. I just sit there. The officer doesn't see me. Now my invisibility feels conspicuous. There's a blank stare in the eyes of the middle-aged Palestinian men as they pass their IDs forward. Do you speak English? A woman turns to me. Did they ask to see your ID? No.

You see how they humiliate us. Ten minutes later, we approach the Kalandia checkpoint. There's a long line of cars and people on foot waiting to cross through. Manned by the Israeli Army, Kalandia is one of the few places to cross from Israel into the West Bank and from the West Bank into Israel. Hundreds of kilometers of electric fences, trenches, barbed wire, and eight-meter high concrete walls run north and south of this crossing, creating a de facto border. But Selam, the Israeli human rights organization, calls this structure the separation barrier. The Israelis call it the security fence, the Palestinians call it the apartheid wall. Whatever you want to call it, it's massive and intimidating and haunting.

The Kalandia crossing is a rocky, no-man's land, with two giant ominous watchtowers surrounded by fences laced with barbed wire. Concentration camps. All I can think of is concentration camps. Concentration camps. All I can think of is concentration camps. Concentration camps. A lifetime of holocaust imagery comes lurching forward from the back of my mind. No! Don't think of concentration camps.

There's no moral equivalency here. It's not the same. It's not the same guard towers, guard dogs, barbed wire, soldiers, machine guns, refugees, suitcases. Now the Jews are the guards and I'm on the train going into the camps and I I I I I I I remember

Nadav and Aron, the craziest thing, when I got here, I did not yet know my gilly was on this bus. I did not know I heard on the radio of the Piguah, the bombing, and I come right here, it's my neighborhood. In Haifa we don't expect such things. And I stood here in the street, and I could smell burn flesh in the air, and at that moment I had this strange feeling. I thought this must be the smell, the people smelled coming off the trains in Auschwitz, the smell of the crematoriums.

My parents were the only survivors of the family to make it out alive. Every other member of the family was killed. Every single one, uncles, aunts, everyone completely destroyed and here, 60 years later, my gilly, burn alive in such brutal murder. He was 13 years old. He was in the peace camp for Palestinian and Israeli children just two weeks before. Look, I don't hate the Arabs, but build the wall. Absolutely build the wall. Let them live over there and we live over here. I'm finished. over there and we leave over here, I'm finished! And I'm staring at this wall, of the window of the bus, at the Kalandia checkpoint,

and six million ghosts chase me as we drive through, and I wonder if they will ever rest. Aaron Davidman, performing an excerpt from his play, Wrestling Jerusalem. Hidden Brain is produced by Hidden Brain Media. Our audio production team includes Bridget McCarthy, Autumn Barnes, Ryan Katz, Kristen Wong, Laura Quarelle, and Andrew Chadwick. Tara Boyle is our executive producer. I'm Hidden Brain's executive editor. Our unsung hero for this episode is the psychologist Lee Ross. I cited one of Lee's studies in this episode. What I didn't say was that his studies were among

the first to show me how psychological research can speak to our daily lives. The studies and experiments done in labs are not just the stuff of dry academic research. They speak to urgent concerns and life and death issues. Lee Roth spent a lifetime studying questions like the ones we explored in this episode. Sadly, he passed away just a few days ago. His protege, Docker Keltner, described him as a combination of Shakespeare and the Marks brothers. Thank you Lee. You are the very definition of an unsung hero. If you like this episode, please consider supporting our work. You can do so by going to support.hiddenbrain.org.

Please also share this episode with two friends. If they are new to podcasts, show them how to subscribe to our show. I'm Shankar Vedantam. See you soon. you