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The Controversy Surrounding the Mamilla Cemetery and the Museum of Tolerance
Contesting Domination over the Symbolic and Physical Landscapes

Yitzhak Reiter
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War, Peace and International Relations in Islam: Muslim Scholars on Peace
Accords with Israel (Sussex Academic Press and the Jerusalem Institute for Israel
Studies, 2011);
National Minority, Regional Majority: Palestinian Arabs versus Jews in Israel
(Syracuse University Press, 2009);
Jerusalem and its Role in Islamic Solidarity (New York: Palgrave Macmillan and
the Jerusalem Institute for Israel Studies, 2008).

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The Simon Wiesenthal Center's new Israel Project The Center for
Human Dignity in Jerusalem attempts to give institutional substance
to the popular injunction that we should think globally, but act locally.
The Center will take the broad lessons about tolerance promotion that we
have learned over the past decade in the United States and tailor them
to the distinctive realities of a diverse Israel and the Middle East values
0HURQ%HQYHQLVWLSacred Landscape: The Buried History of the Holy Land 1948-1998%HUNOH\ \]
VUniversity of California Press, 2000)
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Space 6 (1998), pp. 117-126; D. Harvey, Monument and Myth, Annals of the Association of
American Geographers 69 (1979), pp. 362-381; D. Haynes and G. Parkash, Introduction: the
entanglement of power and resistance, in D. Haynes and G. Parkash (eds.), Contesting Power:
Resistance and Everyday Social Relations in South Asia (Delhi; Oxford University Press, 1991),
SS / .RQJ ,GHRORJLFDO +HJHPRQ\ DQG WKH 3ROLWLFDO 6\PEROLVP RI 5HOLJLRXV %XLOGLQJV
in Singapore, Environment and Planning: Society and Space 11 (1993), pp. 23-45; S. Pile,
Introduction: Opposition, Political Identities and Spaces of Resistance, in S. Pile and M. Keith,
(eds.), Geographies of Resistance (London & New York; Routledge, 1993), pp. 1-32; J. C. Scott,
VWeapons of the Weak (New Haven, London; Yale University Press,1985)
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crucibleA moral and ethical beacon light for tree of the world's great
religions, Jerusalem is the contested ground where a shared faith in the
sacredness of human dignity took shape, and where common ground
in shared values of human rights must be reclaimed. Our ultimate
hope is that The Center for Human Dignity, Museum of Tolerance,
Jerusalem, will develop into a global hub that will promote civility
and mutual respect among the multiplicity of peoples of the Middle
East as well as international visitors of all faiths and origins.
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side can still take the struggle to other, less comfortable, venues such as the
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sensitivity within the international community. It is therefore worth considering
the establishment of a special inter-religious body under government auspices
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possible.
vi
233
ODQGVFDSHRI-HUXVDOHPOHDGLQJ0XVOLPUHOLJLRXVJXUHVWKHPVHOYHVFRQWULEXWHG
to the degradation of the cemetery in Mamilla; the museums initiators are not
WKHUVWWRKDYHGLYHUWHGSDUWRIWKHFHPHWHU\IRUDQRWKHUSXUSRVH7KHSODFHZDV
used as a parking lot for at least two decades before the planning of the museum
started.
The case of Mamilla offers a number of political lessons regarding the eruption
RI FRQLFW IROORZLQJ GHYHORSPHQW SURMHFWV RQ SORWV RI ODQG ZLWKLQ KLVWRULFDO
cemeteries in Israel:
1. Every plot of land that was of past importance for the religious and cultural
heritage of a minority community, or that was a burial site, could serve as a
VRXUFHRIFRQLFWLILWVGHVLJQDWHGSXUSRVHLVFKDQJHG(QWUHSUHQHXUVODQG
and property zoning authorities, and planning bodies need to be aware of this
possibility and take it into account during zoning or construction approval
processes.
2. Activities that were characteristic of government authorities in the early days
RIWKHVWDWHZKLFKLQFOXGHGUHDVVLJQLQJWKHGHVLJQDWHGXWLOLWLHVRI0XVOLP
cemeteries on the basis of agreement with a Muslim qadi (shrià court judge),
IRUH[DPSOHFDQQRWWDNHSODFHWRGD\ZLWKRXWLQFXUULQJDKHDY\SULFHERWK
nationally and internationally.
3. Downplaying or concealing the heritage of property intended for construction
from the eyes of the public is usually not effective and will likely be exposed,
leading to more aggressive measures on the part of the opposing side.
4. The activities of Jewish bodies and of the State of Israel to preserve Jewish
cemeteries in Europe as well as heritage sites and Jewish cemeteries in other
countries could be negatively impacted as a result of the damage done to
historical cemeteries in Israel (as distinct from accidental damage to graves
whose existence was unknown before construction began).
7KH FRXUWV DUH QRW WKH DSSURSULDWH YHQXH IRU DGGUHVVLQJ FRQLFWV RYHU
construction in cemeteries because a judicial decision is only a locally
v
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LQVHQVLWLYLW\WRWKH0XVOLPPLQRULW\LQ-HUXVDOHPVSHFLFDOO\DQGLQ,VUDHO
generally.
2. The political level in the context of majority-minority relations. This case
has raised a number of issues regarding the standing of the Arab-Muslim
minority in Israel in the following contexts: the right to representation in the
public domain and the meaningful landscape; the right to equal treatment
by the state regarding rights to places of heritage and holy places; and the
right to administer holy properties (waqf) according to religious law and the
rulings of religious (Sharia) courts. In this context, the Sharia regarding a
non-operational cemetery is also examined, and factual and interpretational
precedents are discussed. This issue, in addition, has raised the question of
the treatment of Muslim and Jewish cemeteries within Israel: Is the treatment
fair or is it discriminatory?
7KH XQLYHUVDO OHYHO ZKLFK SRVHV WKH TXHVWLRQ RI ZKHWKHU D FRQLFW RYHU D
KRO\SODFHWKDWUHHFWVLGHQWLW\SROLWLFVFDQEHDGGUHVVHGREMHFWLYHO\DQG
separately from the ideological and political positions that it represents.
6SHFLFDOO\ WKH IROORZLQJ TXHVWLRQV DUH SRVHG ,V D VHFXODU FLYLO FRXUW
competent to discuss issues that have a religious element and relate to other
religious communities? Is the court the appropriate venue to adjudicate
FRQLFWVRYHUKRO\SODFHV"
7KUHHHOHPHQWVGLVWLQJXLVKWKHFRQLFWWKDWLVWKHVXEMHFWRIWKLVERRNIURPRWKHU
instances of construction on cemeteries: (1) Mamilla involves an initiative that
is intended to symbolize tolerance7KHYHU\IDFWRIFRQLFWKDYLQJHUXSWHGDQG
reached the court casts a shadow over the initiative and its goal; (2) The cemetery
in question is large, historical, important, and situated in a city of religious
importance for the three monotheistic religions; and (3) The substantial number of
graves discovered in Mamilla. These elements have been raised by opponents of
the construction at the site of Mamilla. Initiators and supporters of the museums
construction have countered with the following claims: The Muslim community
neglected the place over the course of many years; the Islamic movement led
an ideologically charged struggle for identity against the state and the symbolic
iv
Abstract
In February 2010, 15 Palestinian organizations and 60 dignitaries from East
Jerusalem undertook a public relations campaign against an initiative (supported
by Israel) to build a Museum of Tolerance on a plot of land that had in the past
EHHQSDUWRIDQLPSRUWDQW0XVOLPFHPHWHU\0DPLOODDQGZDVWXUQHGLQWRD
municipal parking lot in the 1980s. The campaign organizers approached United
Nations agencies and other international bodies, requesting that they investigate
the issue and instruct Israel to halt construction, to preserve the cemetery as
an antiquity, and to rebury the human remains that had been removed during
construction. This campaign could gain additional momentum if the government
of Israel continues with its plan to build a Compound of Justice (Heykhal
HaMishpat, to house the Jerusalem courts of all instances) where the a school
previously stood, on a plot that adjoins the one where the Museum of Tolerance
is being built and that had also been part of the Mamilla cemetery. It is expected
that the deep excavations needed to lay the museums foundation will lead to
the exposure of hundreds of Muslim graves and human remains and to further
widespread, resounding reactions. The reason that activities against establishment
of the museum have risen to the international level is that in late 2008 the
Supreme Court of Israel, in its capacity as the High Court of Justice, denied the
petition submitted at the initiative of the Northern Islamic Movement against the
construction of the museum in the intended site.
7KHFRQVWUXFWLRQRIWKH0XVHXPRI7ROHUDQFHLQ0DPLOODUHHFWVDFODVKEHWZHHQ
human dignity (respect for the deceased) and the urban development interests of
PRGHUQVRFLHW\,WDOVRUHHFWVDFRQLFWEHWZHHQWKHQHHGVRIWKH-HZLVKVWDWH
and the sensitivities of the Muslim-Arab minority, with its need for symbols of
identity in the local and national landscapes.
The main issues addressed in this book are analyzed at three levels:
7KHLQGLYLGXDOFDVHRIDFRQLFWRYHUWKHORFDWLRQRIWKH0XVHXPRI7ROHUDQFHLQ
Jerusalem, including the internal Israeli public debate over a building project
with an a priori LQKHUHQWFRQWUDGLFWLRQEHWZHHQLWVREMHFWLYHVWHDFKLQJWKH
iii
The JIIS Studies Series no. 409
Allahs Safe Haven?

The Controversy Surrounding the Mamilla Cemetery and the Museum of Tolerance
Contesting Domination over the Symbolic and Physical Landscapes

Yitzhak Reiter
2011, The Jerusalem Institute for Israel Studies

The Hay Elyachar House
20 Radak St., 92186 Jerusalem
http://www.jiis.org
E-mail: machon@jiis.org.il
The Jerusalem Institute for Israel Studies

Established by the Charles H. Revson Foundation
Allahs Safe Haven?

The Controversy Surrounding the Mamilla Cemetery
and the Museum of Tolerance
Contesting Domination over the Symbolic and Physical

Landscapes
Yitzhak Reiter
2011

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Allahs Safe Haven?

Contesting Domination over the Symbolic and Physical Landscapes

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Makdisi, Saree The Architecture of Erasure Critical Inquiry, 36:3 (Spring

Research and comparative Law, Faculty of Law, The Hebrew University

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The JIIS Studies Series no. 409

Allahs Safe Haven?

Contesting Domination over the Symbolic and Physical Landscapes

2011, The Jerusalem Institute for Israel Studies

The Jerusalem Institute for Israel Studies

Allahs Safe Haven?

Contesting Domination over the Symbolic and Physical

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