Construction of the new Museum of Tolerance in Jerusalem hasn’t even started yet, but already people are protesting because its site lies on an 11th-century cemetery turned parking lot. Prominent Muslim professors and professionals from around the world and Palestinian families whose ancestors lie there have formally protested against the building to the United Nation. The Israeli state and the Los Angeles-based Simon Wiesenthal Center, a Jewish rights organization, plan to go ahead with the Museum despite the serious setbacks it has suffered so far.

World-renowned architect Frank Gehry recently withdrew from the project, citing over-commitments rather than politics as motive, the New York Times reports. Among the foremost supporters of the project are Rabbi Marvin Hier, the dean and founder of the Simon Wiesenthal Center, and the Israeli government. Among its high-profile protestors are Adnan Husseini, the Palestinian Authority governor of Jerusalem, Israeli peace activist Ahmad Natour and Rashid Khalidi, a professor of Arab studies at Columbia University.
Conflict resolution scholars like Mark Howard Ross have not been shy to point out the abuses of historical sites and artifacts by the Israeli government and its foreign supporters, used to justify Jewish primacy over locations. According to the Simon Wiesenthal Center, the Museum of Tolerance is intended to confront issues like “global anti-Semitism, extremism, hate, human dignity and responsibility, and promoting unity and respect among Jews and people of all faiths.” No mention is made of the Palestinian population in and around Israel, oppressed let alone tolerated by the state.
Ironically, the Museum has a dual name of Center for Human Dignity, which must mean only for peoples of certain descent and not those of the deceased of the Mamilla Cemetery (Ma’man Allah in Arabic), making the building itself betray what it stands for. In the end, the controversy calls into question the validity of the principle of tolerance as the basis of policy because it does not require understanding, acceptance nor accommodations of others, but merely distanced if benign acknowledgment. You can tolerate a pest, someone unwanted, but toleration's underlying indifference paves the way for externmination once pests become threats preceisely because they were just tolerated. Creating the future with a museum that is a current event for such reasons is a perilous enterprise despite, or because of, the critical engagement it interpolates.






