Article
Comment
War & peace
6 min read

How Ukraine reckons with its reality

From Kyiv's coffee shops to the front line.
A woman squats and touches a war memorial
War memorial in Bucha.

How on earth it came up I have no idea, but I vividly remember chatting with my grandmother about the ‘Phoney War’ of 1939. I can’t have been much older than 10. It’s not that I was especially inquisitive about history, nor that I had the presence of mind to ask for stories from her extraordinary life. How I wish I’d done that with all four of my grandparents. But my hunch is that it was prompted by sitting in the garden on a glorious summer’s day. We were probably shelling peas or peeling potatoes or something—she always got people staying to do jobs. 

She was reminiscing about how weird those months in mid-1939 were, in particular remembering how lovely the summer had been, far brighter and drier than normal. Even after the Nazi invasion of Poland on 1st September (thus triggering Britain and France to declare war two days later), the weather remained good. A sense of war’s inevitability had hovered throughout 1939, so even after Chamberlain’s famous ‘final note’ was rejected, nothing much changed. At least, not for ordinary Britons. Life went on. It would take many months before the conflict came all too close to home. 

I couldn’t help but think about this during my visit to Kyiv and Lviv earlier this month. The difference, of course, is that there was nothing phoney about Russia’s 2022 invasion or the horrors inflicted on eastern Ukraine since the 2014 annexation of Crimea. But for the majority, routines continued uninterrupted. As they must.  

For example, assuming the worst, I had contacted several Ukrainian friends offering to bring any scarce or unavailable items from Britain. No one took me up on it; it was unnecessary, they all said. After wandering through both cities, it was obvious why. Although trade will undoubtedly have been slower than before the war, shops seemed well stocked with all the necessities and not a few luxuries.  

Then on my final morning, I was quietly sipping a cappuccino in Lviv’s historic Rynok Square when the air-raid sirens suddenly cranked up into their now familiar whine. Being kept awake by Kyiv’s sirens had been a new experience for me (a mark of our Western privilege that we have avoided all-out war on our soil for decades). But this was my first daytime alert. It was even accompanied by booming Ukrainian announcements, although the advice was inevitably lost on me. As it was on all around me, who seemed assiduously to ignore it. The few mid-morning pedestrians—few tourists come here— maintained their ambling pace unchanged; the taciturn waiter patiently took orders at the next table; a middle-aged businessman on the square continued his negotiations on the phone while gesticulating with his briefcase. So naturally, I kept sipping. 

This was not because the sirens cried wolf. Just 10 days before my visit, Lviv had suffered one of the worst air attacks of the war, with 7 killed, over 60 injured, as well as the destruction of schools and historic buildings. Moreover, I met a friend for lunch an hour later who told me that some man-sized drones had attacked his side of Lviv and he saw one or two shot down. So it was all real enough. What was everyone thinking? 

Those who keep going amid a siren’s whine are not perhaps ignoring it but taking calculated risks in their perseverance.

Ignoring reality 

T. S. Eliot famously observed that "Humankind cannot bear very much reality." So perhaps that was what was going on here. After two and a half years of war, I can quite imagine exhaustion and resignation to what was going on. So it just gets ignored. Ordinary life must go on. After all, only a small proportion of the population is actively engaged in the war; the rest, if they haven’t already left, must try to keep calm and carry on. In fact, men aged between 18-60 are unable to leave at all without the necessary papers and these are hard to come by. Perhaps the only way, then, is to avoid thinking altogether. On a beautiful day, once autumn has begun to temper Ukraine’s oppressive summer heat, sustaining the illusion is simple. Life carries on. 

Of course, it can’t last. Every single person I spoke to had family or friends at the front; some had already been killed. The destruction caused by air raids brought a distant conflict onto people’s doorsteps. However, it was driving through the pleasant Kyiv suburbs of Bucha and Irpin, both of which I had previously visited several times, that reinforced the impossibility of ignoring reality. Bucha is now emblematic of the invasions very worst atrocities, from when Russian forces had Kyiv almost entirely surrounded before being pushed east. Locals were rounded up and slaughtered, with the bodies of several hundred civilians later found to have died from bullet wounds rather than shrapnel. But as we drove through, it was impossible to conceive of those horrors. Apart from anything, the weather was so lovely. Atrocities don’t occur on beautiful days… or in lovely places… surely? 

Persevering amid reality 

What impressed me most in those areas was the speed of the rebuilding work. Entire shopping malls and neighbourhoods had been razed. But after only twelve months or so, a memorial to Bucha’s 500 dead had already been erected. As we drove through, major construction projects were underway, with multiple cranes towering over rapidly rising apartment blocks and retail parks. 

These are not signs of reality ignored but faced. These are signs of gritted hope. So it struck me that those who keep going amid a siren’s whine are not perhaps ignoring it but taking calculated risks in their perseverance. Just as it is unwise, if not impossible, to live on a permanent adrenaline rush, so one cannot always exist in flight or fight mode indefinitely. It is simply that in wartime, risk thresholds change. Human beings are resilient and adaptable. They endure the most extraordinary setbacks and conditions. 

So, to be with Ukrainian friends in my limited, deficient expression of solidarity, has been inspiring. No one I met had any illusions about the realities of Ukraine’s current plight (especially with a harsh winter looming as Russia systematically destroys power stations). But still they persevere. 

Seeking deeper perspectives of reality 

However, Eliot did not primarily refer to bearing the reality of the mundane. As the novelist Jeanette Winterson explained, Eliot was identifying how little twentieth century society (that of his Waste Land in particular) could bear of spiritual reality. He meant the phenomenon of resistance to a journey towards God or of facing themselves as they stand before God. 

However, the horrors of invasion and the nightly anxieties of air raids have put paid to all that. One friend I was glad to see again is Andriy, previously a fairly well-known Ukrainian journalist and now a church pastor. He regularly goes to the frontline as an unofficial chaplain, visiting troops in their camps and the injured in hospital. He was unequivocal. Before the war they would undoubtedly have been shrugged off. But now, he has not met a single soldier who is uninterested in the things of God and eternity. War has forced them to face their mortality and Andriy has found that most are desperate to talk about little else. These things matter. Even on a beautiful, bright, early autumnal day.

Article
Comment
Gaza
Israel
Politics
7 min read

Israel-Gaza war anniversary: why peacemakers need a touch of doubt

Which narrative do you believe?

Graham is the Director of the Centre for Cultural Witness and a former Bishop of Kensington.

Split-screen on TC shows many different news channels in English, Arabic and Hebrew.
Split-screen reporting.
Al Jazeera.

As the focus of the crisis in the middle east shifts from Gaza to Lebanon, and as the anniversary of the October 7th attacks comes round, a look at the narratives that surround this conflict helps chart a way forward. 

At the heart of the Middle Eastern crisis involving Israel, Gaza and now Lebanon, are two very different stories.  

One of them goes like this.  

Israel is the only properly functioning democracy in the Middle East. It is a sanctuary for the Jewish people who over centuries, and around the world, have experienced extraordinary levels of persecution and discrimination. As a small country it has bravely established itself over the past 76 years as a haven of liberal, democratic freedom and prosperity despite the hostility of its neighbours, such as the Iran-backed Hezbollah in Lebanon. The Hamas attacks on October 7th 2023 were an unprovoked murderous assault on innocent citizens, the butchery and savagery of which was unprecedented in recent times. Hamas and Hezbollah both represent an Islamist ideology which has been a recurring thorn in the flesh of all democratic states, and which has taken root in Gaza and Lebanon. Israel's response of attempting to drive out such a deadly enemy from neighbouring states is entirely justified and reasonable. Any country faced by neighbours dedicated to its destruction would do much the same. Yes, there are civilian casualties in the conflict, but there always are in war. To oppose Israel’s campaigns in Gaza and Lebanon is in fact to lend covert support for terrorism, and a form of antisemitism, because it challenges the right of Israel, and the Jewish people, to self-determination and self-defence. 

Yet there is another other story, which runs thus: At the time of its founding in 1948, the pioneers of the state of Israel committed an original sin which has plagued it ever since - its expulsion of much of the indigenous Palestinian population from the land in the Arab-Israeli conflict which followed the founding of the state. Ever since then, Israel has sought to subjugate the remaining Arab population, treating Palestinians within its territory as second-class citizens. Since 1967, it has illegally occupied the West Bank and Gaza, denied Palestinians basic rights of civic equality while enabling and encouraging Jewish settlers to gradually steal land which is recognised by the United Nations as Palestinian. Within Israel and the Occupied Territories, Palestinians find it harder to get building permits, to find jobs, to be properly represented in parliament or to have opportunity for education. Therefore, it is not surprising that that the simmering resentment such treatment provokes leads to occasional resistance such as in the intifadas of the 1990s and 2000s, the election of Hamas in Gaza, and even the attacks of October 7th. Israel regularly accuses anyone who criticises its policies of antisemitism, using it as a shield to hide its mistreatment of the Palestinian minority. It has used the occasion of the October 7th attacks to launch a massive assault on Gaza and now southern Lebanon, regardless of the civilian casualties. The result is, at least in Gaza, a humanitarian disaster which will takes, years, even decades to resolve.   

Which of these narratives do you believe? Depending on a whole set of other commitments you probably resonate with one or the other. If you are more left leaning you probably favour the Palestinian account. If your instincts are more right-wing you will tend to favour the Israeli one. And I’m sure you can pick holes in the opposite narrative if you want to.  

Christians fall on both sides of this debate. Christian Zionists tend to see the emergence of the State of Israel as a fulfilment of Biblical prophecy that God would one day bring the Jewish people back to the land from which they were exiled in the distant past. Supporters of the Palestinian cause point to the Bible’s injunctions towards justice, its regard for the poor and oppressed, and to Israel’s Old Testament calling to look after the alien within their nation. Surely Israel has a duty to treat the Palestinians within their borders as equal citizens?  

To love your enemy does not mean to pretend that your enemy is a friend - at least not yet. 

So, does Christianity bring anything to this conflict? Or is it just as divided on this issue as anything else?  

One the most distinctive notes in the teaching of Jesus is his remarkable and unprecedented, some would say ridiculous call to love your enemies and pray for those who persecute you. It was - and is - standard human behaviour to love your family and friends. It's more of a stretch to love your neighbours who happen to live next door. It's a whole different ball game to love your enemies. The phrase trips off the tongue as one we know well, yet how could it ever be possible for Israelis to love or pray for Hamas fighters, or the inhabitants of southern Lebanon to love the nation across the border to the south that is shelling them each day?  

I cannot even begin to imagine that. Yet closer to home, how does this idea of love for enemies effect our approach to these two stories, held so passionately on both sides of the debate? I first visited Israel/Palestine in 1989, in the middle of the first Palestinian ‘intifada’ or uprising against Israeli occupation. I stayed in east Jerusalem with Christian Palestinians and heard and saw first hand their feeling of resentment at being treated as inferiors in a land which had, they claimed, until the ‘Nakhba’, or ‘Catastrophe’ of 1948, been theirs for centuries. I came back full of righteous zeal for the Palestinian cause and would talk to whoever would listen about the injustice of Israeli treatment of the Palestinian people. I wanted people to imagine what it would feel like to know your family’s ancestral land was taken at gunpoint in 1948, to have to go through humiliating checkpoints to get to work, to have a neighbouring Jewish settlement harass your children and family, trying to get you to leave your home, so they can take the land, with little or no support from your own government or the police. And, in many ways, I still do.  

Yet over the years, and on numerous visits back to the Holy Land, I’ve gradually begun to try to see the story from the other perspective as well. Listening to the voices of Jewish people both in Israel and here in the UK, I've tried to imagine what it would feel like to be part of a people that has been hunted down in pogroms stretching back into a shameful past, including the expulsion of Jews from Arab countries in the twentieth century and the attempt of a modern European state to exterminate that people entirely. I've tried to understand their hope in the state of Israel as a place of security and their desperate need for it to survive and thrive as a place where Jews can feel safe, even as real antisemitism does from time to time raise its ugly head elsewhere in the world. Alongside Palestinian memoirs such as those from Sari Nusseibeh and Elias Chacour, I read Jewish writers such as Alan Dershowitz and people like Ari Shavit who captures the dilemmas of liberal Israelis caught between lamenting the expulsion of the Arabs in 1948, yet enjoying the fruits of that period in the present.  

I still yearn for Palestinian friends to find peace and equality, but realise that like so many enduring issues in world politics – it’s complicated. 

To love your enemy does not mean to pretend that your enemy is a friend - at least not yet. Many people reading this will have passionate commitments to one story or the other. Yet surely to love our enemies does mean to try to begin to see the story from another perspective, to try at least to put yourself in the shoes of the other, to entertain for a moment a little bit of doubt about the certainty of your own moral case.  

Loving your enemy might well be a ridiculous, impractical idea. Yet the alternative is hardly turning out well. 

It is what some within the land of Israel have tried to do. Salim Munayer and Lisa Loden are, respectively, Palestinian and Jewish Christians. Their book Through My Enemy’s Eyes tries to do just that – showing how Palestinian and Jewish Christians read the same Bible through different lens, and beginning to imagine how some form of reconciliation might be possible. Organisations like Musalaha and Telos are trying to buck the trend, helping each side meet the other and begin to imagine what reconciliation might look like.  

Loving your enemy might well be a ridiculous, impractical idea. Yet the alternative is hardly turning out well. If Israeli radicals were to succeed in expelling all Palestinians from the West Bank or Gaza, or Hamas / Hezbollah were to succeed in expelling the Jews from Israel - Neither is a solution that speaks of justice.  

It is hard to imagine any progress towards peace without something of this attempt to try to understand a different perspective. You cannot build peace without being a peacemaker – a figure often misunderstood, but according to Jesus, also strangely blessed. Whatever side you are on, perhaps you have a moral duty to make every effort to understand the other. Unless we do, we cannot begin to help resolve this most intractable and dangerous of global problems.