Jack Turner
George Mason University
Equitable Spaces 2
Introduction
The purpose of this paper is to use Orbe’s co-cultural theory and related inter-
between the Palestinian and Israeli cultures. I use co-cultural theory along to examine the
these groups. I then propose that incorporating the values, beliefs, and communication
channels common to public health agency cultures may help create an equitable space for
framework for conflict resolution may offer additional tools to political negotiation
will then discuss the organizational culture endemic to public health organizations like the
World Health Organization (WHO) and how this culture’s values and beliefs may
and Israelis. I will present some of the history shared by Palestinians and Israelis and offer
examples of various personal experiences from both sides of their conflict. Finally, I will
discuss the opportunities and implications of using the theories of co-cultural and
communication experiment for my Senior Capstone Project last year that required Human
Subject Review Board (HSRB) authorization and 120 undergraduate participants. The
message. The experiment was based on quantifiable methods and used SPSS (Statistical
Package for the Social Sciences) software to translate the resulting data into ANOVA
statistics. I had no personal interaction with participants beyond explaining the actions
required for the experiment and administering the forms necessary for human rights
protections.
Orbe’s co-cultural communication theory to organize a research study into the cultural and
interact more with the research process than I have in the past, and my personal
exploration, discovery, and standpoint will be part of the process. Personal disclosure and
transparency will be a necessary part of the co-cultural model, and this will be an entirely
new research behavior for me. I am not yet certain that I will prefer this method to others.
nature of the Palestinian / Israeli relationship. My opinion in the past has been more
supportive of Israel while I winced at the media accounts of violence they have inflicted on
many innocent Palestinian civilians and their families. I became more sympathetic to the
Palestinian people’s perspective after reading personal accounts from peace activists and
Palestinians. At the same time, I have been shocked and angered by the support of terrorist
acts, particularly suicide bombings, and the martyr worship of suicide bombers encouraged
My personal interest in the conflict came about through family and friends. Many
years ago, my kind and generous mother openly expressed her support for the Israeli
people and anything they had to do to maintain their steadfast hold on territory. She would
say things like, “Well, if they have to kill a lot of Palestinians, it’s God’s will. The Israelites
are God’s chosen people. One particular evening, my mother expressed her open support
for Israel in the presence of a Lebanese man at a dinner party they were attending. “He
gave her an ear full about Israel that gave her a lot to think about,” my father said with an
ironic chuckle.
A Jewish couple has been close to my wife and I for over twenty years. Since one
of them has had siblings living in Israel for about the same time, we have often discussed
her family’s well being in Israel. For example, when Iraq was launching Scud missiles into
Israel during the first Gulf War in Kuwait, our friend told us there was a fifty-foot deep
crater near her sister’s residence. “It happened while she was away from home. She saw
the crater and heard the stories about it from her neighbors when she came back,” she said.
Hearing about attacks in Israel on the news is one thing, but being personally connected to
An important influence for my continuing curiosity about the situation in Israel was
the chance meeting of two Israeli brothers in Kitty Hawk, North Carolina, where I was
vacationing with my family. The older brother of the two told me an insightful story about
his personal experience in the Israeli Defense Forces (IDF). This is what he said:
neighborhoods in the middle of the night. One time we were told that explosives
Equitable Spaces 5
were being stored on a certain street, so we went down there and pulled families out
of their homes at rifle point at two o’clock in the morning. Most of the people my
team dealt with looked pretty scared, and I don’t think any of us were very proud of
what we were doing. But then later on a friend of mine on another search team said
they found the explosives in a home two blocks down the street from my team’s
RATIONALE
I am looking for a communication perspective and method that can help create an
equitable environment for voices on both dominant and non-dominant sides of a cultural
conflict. The ideas presented here use contributions from co-cultural communication
theory and organizational culture research in a study of the Palestinian / Israeli conflict.
My primary purpose is to see if this combination offers anything new and useful to the
culture from the perspective of those without power and voice. He includes examples of
life experiences from African-Americans, Hispanics, gay people, and women in the U.S. to
explicate the communication relationships they have developed to keep their voices and
identities from being muted by a dominant white male culture. Non-dominant co – cultures
are described as under-represented groups who must struggle to be heard and seen within
practices to dominant cultures and demonstrate its usefulness in viewing the power
relationship endemic to Palestinian / Israeli communication. Even though the conflict gets
plenty of media coverage, the Israelis still maintain power and control over public
discourse within their borders. For example, many places with Arabic names familiar to
generations of Palestinians have been re-named by the Israeli government with Hebrew
names. This communicates new ownership, territorial rights, and power. For the
cultural identity by taking power over their connection to place and ethnic history (Peteet,
J, 2005). Orbe’s theory suggests that members of the dominant Israeli culture would be
prevented from seeing this by the blind gaze of power and privilege typical to dominant
Dozens of Israeli and Palestinian peace groups, listed on websites like the “Middle
East Dialog and Peace Organizations and Political Parties” demonstrate peaceful intentions
and attitudes between Palestinians and Israelis, often in opposition to the Israeli
government and Israeli Defense Forces. Connecting all of the smaller, individual peace
groups together into a broader coalition with more political power may be one way that the
organizational culture of public health programs could positively influence the peace
process. This perhaps one of the opportunities that co-cultural theory could open up for
Public health agencies like WHO bring a unique organizational cultural that
and local communities. They are based in, and depend on, the assistance and cooperation
of the communities they serve. In the public health point of view, community groups and
organizations are equal partners working toward solving problems. The CDC and its
cooperating partners are driven by one primary goal: primary prevention of public heath
threats, preferably before they are out of control (Hammond et al, 2006).
Hammond et al say public health agencies follow a four – step approach: 1.define
the problem, 2. identify risk and protective factors, 3. develop and test prevention
(2006). This approach also includes a working philosophy in which a method’s successful
results against a health problem, and not the method’s ideology or political appeal,
Ideally, the public health approach could encourage a respectful, equitable flow of
communication between hostile parties such as Israel and Palestine, and it would focus
communication flow and the relationships WHO could utilize with Israel and Palestine. It
communication between Israel and the Palestinians. It also shows shared values and
experiences between Israelis and Palestinians compared to conflict issues that contribute to
While the organizational culture of WHO would openly promote respectful and
constructive vertical and lateral communication flow (bottom to top, sideways intra-agency
and inter-agency), it is the acknowledged power from Israel that might be the deciding
factor in peace negotiations (O’Hair, O’Rourke, & O’Hair 2001). A respectful flow of
Equitable Spaces 8
communication between Palestinians and WHO might result from the health care provider
and emergency / crisis management relationship for which WHO is known and respected
(WHO, 2005)
Alice Rothchild, a Jewish – American activist, describes her experience with the
“As we traveled through the West Bank, every day we encountered some of the
over 700 physical barriers or obstructions that make up the system of checkpoints.
These range from highly militarized terminals and guard towers to piles of dirt,
ditches or stones. We joined Palestinians who spent hours waiting for permission
from Israeli soldiers to cross from one town in the West Bank to the next. In
contrast, Israelis travel through the West Bank on bypass roads which are modern
unobstructed highways, linking the many Jewish settlements on the West Bank with
Israel. ” (2007).
These “obstructions” and physical barriers are mirrors of the power and control
Israel is privileged to have and they also directly reflect the acute distance that the Israeli
Rothchild travels with a Palestinian friend named Seema. She relates her friend’s
“Seema went with a Palestinian medical student, ST, to pray at the Haramal-Sharif,
Noble Sanctuary, (or Temple Mount), in East Jerusalem, the third holiest site for
Muslims. Here is the Dome of the Rock, an important Islamic shrine at the
Sanctuary. At the checkpoint to the Mosque, the Israeli police were abusive and
humiliating towards Seema and she later recounted how painful as well as enraging
that experience felt, contrasted against the exquisite beauty and spirituality of the
religious site.”
My literature review on Palestinian life experiences quickly found many personal accounts
similar to Seema’s. I do not think there is any doubt about who controls most of the
territory in and around Israel, and the power of the dominant culture is easily perceived
David Grossman, an Israeli writer and peace activist, has written accounts of his
personal experiences taken from his journals, which he wrote at the time of his
experiences. He says” First I remember the noise of the gunfire, heavy machine guns, and
explosions” as he describes the frightening noise he cannot ignore coming from a battle
between Palestinian militia groups and the Israeli Defense Forces (IDF). Grossman says at
the height of suicide bombings during 2002, “Everyone I knew, friends and relatives,
would call me whenever another suicide bomber blew himself up. The phone would start
ringing as soon as the report was on television and the radio. We had to find out if anybody
in the family took the bus that was blown up that day. Grossman says he knows that
Palestinians have many of the same fears that Israelis have, and asks, “Why must we fear
Palestinians and Israelis started a continuing war in 1948, when the United Nations
granted the right for Jews to establish their own state in what was formally known as
Palestine and Transjordan. Palestinian fighters tried to force the transplanted Jews and
native Israelis from what had been their land, but the land’s new rulers fought back with
courage and determination, sometimes with Nazi death camp tattoos visible on their wrists.
After loosing millions of their people in the Holocaust, these survivors fearlessly pursued a
“Jewish homeland” where they could protect their own borders against annihilation.(cite)
catastrophe”, while Israelis call 1948 “the year of independence.” The difference in words
the winner and the loser, the dominant and non-dominant, the powerful and powerless, the
privileged and the under-privileged. Peteet says that Israelis have re-named many places
known for generations by Arabic names to Palestinians. Peteet states that re-naming places
assumes ownership and power over those places, and also acts destroys the collective
(2005).
Conclusion
WHO may have more influence with dominant Israeli culture through a mutual
recognition of political and organizational power and show more respect to non-dominant
in a different, creative way unexplored in the past. Israeli government culture may identify
with the power and size of the WHO organization, while Palestinians and their government
may be influenced by the helping hand of health care providers. This not some kind of
cure-all for the troubles, but an additional communication channel and supplementary tool
Equitable Spaces 11
for influencing exploration of commonalities, providing a space for listening, and seeing
When the subject of peace in the Middle East comes up in casual conversation, I
have often been told that “There’s no hope for peace over there. Those people have been
fighting for thousands of years. They don’t want peace. They have that Holy War and
martyrdom thing going on.” In my mind, nothing in human nature is that simple, and the
idea that people prefer violence and hostility instead of a fulfilling, peaceful existence is
abhorrent.
Using co-cultural and organizational culture theory as a lens may reveal previously
cultures in serious conflict with one another. More constructive and holistic
communication terms, enhanced by mindfulness and respect for the perceived “Other,”
may result from a co-cultural perspective. I would like to pursue this combination of
theories along with having an exploratory life experience with co-researchers. I believe it
may contribute to co-cultural research and provide a starting point for future endeavors.
The weaknesses I see in this research approach are in getting “too close” to the
conflict. Also, Palestinians and Israeli participants in such an exercise must be convinced
to provide self-disclosure and be self-reflexive for the model to work. Trust, therefore, may
References
Behar, DM (2004). Contrasting patterns of Y chromosome variation in Ashkenazi Jewish
Benvisti, B (2000). Doing Their Own Thing. The Palestine-Israel Journal. Retrieved
Gordon, N (2008), Nowadays Israelis and Palstinians lead very separate lives. The
2009. http://nrconline.org/print/1540
Grossman,D (2003). Death as a Way of Life: Israel Ten Years After Oslo
Farrar, Straus and Giroux. New York.
Hammond, R., Whitaker, D., Lutzker, J., Mercy, J., Chin, P. (2006). Setting a
violence prevention agenda at the Centers for Disease Control and Prevention.
Middle East Dialog and Peace Organizations and Political Parties (2009). Retrieved from
Orbe, P M, Spellers, R E (2005). From the margins to the center: Utilizing co-cultural
Peteet, J (2005). Words as interventions: Naming in the Palestine: Israel Conflict. Third
Rothchild, A (2007). Checkpoints: Crossing the Line. Broken Promises, Broken Dreams:
Stories of Jewish and Palestinian Trauma and Resilience. Pluto Press. , London,
World Health Organization (2003). Core principles. Retrieved from WHO database April
_guidelines_mental_health_checklist.pdf.
Equitable Spaces 14
↓ Foundation of Foundation of ↓
Communication Roles Communication Roles
ISRAEL PALESTINE
↑ ↑
↓ ↓
Conflict: Ownership, Power Differential, Domination of Land,
Religious Beliefs, Language, Growing Individualist Culture,
Deaths from Warfare and Terrorism.