Jim Rice

FOR MANY PEOPLE the word “anarchism” conjures up images of wanton destructiveness and lawless, violent chaos. But, as associate editor Betsy Shirley explains in this issue, Christian anarchists aren’t about mayhem or violence. Rather, Shirley says, they look at the long-standing and deep-rooted injustices and oppressions in our society and don’t feel that small-scale reforms will be enough: Systematic problems require systematic solutions.

INSPIRATION AND ENCOURAGEMENT can come from many places. For some, they’re found in a lifetime of work from a literary giant. For others, they emerge, unexpectedly, from an indomitable 16-year-old prophet with preternatural vision and determination. And many of us are heartened, and challenged to see differently, by the inspired imagination of artists—from a poet who urges us to “discover the truth of wonder and rejoice in the silent voice of God” (p. 39) to creatives around the world who transform the tools of trauma into affirmations of healing, redemption, and resistance.

With any change comes the potential of disruption.

JESUIT SPIRITUALITY revolves around the task of finding God in all things, reflecting on the meaning of the actions and events around us, and acting in the world as “people for others.” Those principles, in many ways, speak to the vocation of Sojourners—we don’t just cover news, we seek to understand how God is working in the world.

THE IMAGE OF Palestinian teenagers pulling out knives and attempting to stab heavily armed, flak-jacketed Israeli soldiers—or civilians, right in front of the soldiers—serves as a sad metaphor for Israel-Palestine these days. The desperation, the futility, the massive disproportionality of firepower—it’s all there.

Of course, what really happened in recent violent incidents is subject to contentious dispute, as is so much else in the region. Take, for instance, a mid-October clash in East Jerusalem. The Israeli police gave their version of events: Border police officers confronted a Palestinian man, who pulled a knife and tried to stab them. They fired at him to “neutralize” the attack, and he died of his injuries.

The Palestinian News and Information Agency’s version added significant details: The “man” killed by Israeli soldiers was actually a 16-year-old named Muta’az Owaisat, and the agency reported that the police quickly imposed a military cordon to keep journalists from the scene, near an “illegal Israeli settlement.” The report added, “Earlier Saturday, an 18-year-old Palestinian ... was shot by an Israeli setter in central Hebron, in the southern Western Bank, where he was left to die by Israeli soldiers who prevented paramedics from administering medical assistance to him.”

An anecdote in The Washington Post illustrated the senselessness of the violence: “As an atmosphere of fear and vengeance spread, a young Jewish Israeli stalked an Ikea parking lot in Kiryat Ata, a town in northern Israel, apparently looking for Arabs to attack,” the Post reported. “He repeatedly stabbed a man who turned out to be Jewish himself.”

A lot of ink is spent explaining what “caused” these latest outbreaks—it’s usually summarized as Israel’s attempts to restrict Palestinians from entering the area of East Jerusalem that houses the al-Aqsa Mosque (and the Temple Mount). But in some ways, looking for a single precipitating cause misses the point. Sometimes, such eruptions are simply a case of a people saying, “I’m not going to take this anymore.”

WHITE HOUSE Chief of Staff Denis McDonough told an audience this spring that “an occupation that has lasted for almost 50 years must end, and the Palestinian people must have the right to live in and govern themselves in their own sovereign state.”

McDonough decried the illegal construction of settlements in Palestinian territory, under Israeli Prime Minister Benjamin Netanyahu and his predecessors, as intentionally seeking to divide Palestinian communities. He added, “like every administration since President Johnson, we will continue to oppose Israeli settlement activity since it undermines the prospects for peace.”

But many activists refuse to continue to merely decry the occupation, year after year, decade after decade, while facts on the ground worsen and a just peace grows seemingly more elusive. For these activists—and they include many U.S. churches, peace groups, and humanitarian organizations—the time has come to put teeth into efforts to end Israel’s occupation of Palestinian territory and thereby impel progress toward a just peace in the region.

The Presbyterian Church (U.S.A.) has been debating various divestment measures since 2004, and last year the denomination voted to divest from three companies that supply equipment used in the occupation of Palestinian territory.

HILDA DE BOJORQUEZ holds a set of blueprints in one hand. Her other hand is pointing. At a better future, perhaps, if things go well.

De Bojorquez is the chief engineer at this construction site in a neighborhood just outside Port-au-Prince still blemished with rubble from Haiti’s 2010 earthquake. She commands respect from the all-male crew of Haitians working at the site—she tells a group of visiting U.S. reporters that her gender has never been an issue in the male-dominated world of construction, here or in her native El Salvador.

When asked about obstacles on the project, De Bojorquez goes on for 15 minutes—she’s an engineer, after all—but the point is that they’ve tackled them, one by one, and done so the right way. She extols the importance of a solid foundation and robust retaining walls. She points to the cinder blocks and the rebar, and explains how her group had to teach a company how to provide high-quality materials, with the promise that they’d buy everything the company made. And she emphasizes that she’s there not just to oversee a number of construction projects, but to train Haitians to do it themselves the next time—and to do it right.

The steel-reinforced blocks are rising into walls that will surround a new six-room school for perhaps 200 children in this neighborhood four miles east of Port-au-Prince. The narrow site is wedged between two crumbling buildings, both showing earthquake damage. Even to an untrained eye, the differences are obvious between the fragile, deteriorating blocks next door and the solid retaining walls rising at our feet.

ONE DAY, WHEN I was a student at Christ the King Elementary School in my hometown of Richland, Wash., the nuns gathered all the kids, two by two, and walked us outside to the parking lot. There sat a mobile van emblazoned with the logo of the Atomic Energy Commission and the words “Whole Body Scanner.”

One at a time, we were led into the van, where we laid on a white-sheathed table beneath a large, (scary), medical-looking machine. There was a whirring sound, and after a minute or two we were told to get up and make room for the next child. We weren’t told what the process was for, but it’s safe to assume that the government was interested in the effects of radiation on those of us who were “downwinders” from one of the nation’s largest nuclear complexes.

Richland was (and is) the bedroom community for the Hanford Nuclear Reservation. Hanford was built in the 1940s as part of the Manhattan Project, the massive wartime program that led to the atomic bombs dropped on Hiroshima and Nagasaki at the end of World War II. Hanford’s role was the production of plutonium for the world’s first nuclear weapon, the “test” bomb detonated in New Mexico a few weeks before Hiroshima, and for the bomb that destroyed Nagasaki three days later.

Those weapons were dropped 69 years ago, but the debate about their morality continues. It emerged again this spring when the two Missouri senators proposed renaming D.C.’s Union Station after Harry S. Truman, who authorized history’s only nuclear attack on people. One commenter in a related discussion wrote, “I have a problem with judging past cultures by today's standards. To end WWII we dropped bombs on cities filled with innocent civilians. By today's standards that would be condemned. Are you willing to say we should not have done that to end WWII?”

THE ULTIMATE BRAVERY might well be the courage to forgive one’s enemies and hold on to hope.

Nelson Mandela famously emerged from 27 years in prison as a reconciler and uniter, somehow free from bitterness and hatred. He was able to put into practice Jesus’ call to love our enemies—and thus became the father of the new South Africa.

Far from the upper echelons of power and fame, forgiving our enemies can be a difficult task, since “enemies,” by their very definition, aren’t easy to love. But in places of oppression, occupation, and routine violence, it’s even harder.

Take, for example, the story of a young man named Yousef Bashir. He grew up in the Gaza Strip, near an Israeli settlement known as Kfar Darom. In 2000, Palestinians rose up in protest against the Israeli occupation in what became known as the Second Intifada. In response, Israeli soldiers came to Yousef’s house and told his family to leave.

His father had dedicated his life to teaching Yousef and his brothers “how to coexist with the Israelis,” Yousef explained over lunch in Philadelphia early this winter, and he insisted on staying in their long-time family home. As a result, Yousef said, Israeli soldiers moved into the Bashir family’s house when he was 11 years old. They occupied the house until he was 15.