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The Children

• Moishe is the 10-year-old son of a settler
family and dreams of being Israel's first
"religious' prime minister.
• M-ahmoud, 11, lives in Jerusalem's Old
City. He prays for the "liberation of
Palestine" at one of Islam's holiest shrines,
the Al-Aqsa Mosque, on the fiercely disput-
ed Temple Mount.
• Thirteen-year-old rabbi-in-training
Shlomo prays at Judaism's holiest site, the
Sanabel, the child of liberal
Western Wall, just below the mosque.
secular Palestinians, is one of
Yarko
and
Daniel,
Israeli
twins
from
a
secu-
•
lar family, share a link to the generation that the children from "Promises."
founded Israel through their Holocaust sur-
vivor grandfather.
• Faraj, a Palestinian, lives in the Deheishe refugee camp with his grandmoth-
er, who still treasures the key to her house that was destroyed in the 1948 War
of Independence.
• Sanabel, also a refugee, is the assertive daughter of liberal secular Palestinians;
her journalist father was held in an Israeli jail without trial for two years.

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Yarko, an Israeli
boy, and Faraj, a
Palestinian boy,
meet for the first
time.

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BZG: How can I say this in a really nice,
careful and interesting-way?
I remember having conversations
with people who were mainstream,
centrist or right-of-center Jewish fun-
ders who said that a film about kids in
Jerusalem is a wonderful idea, but is it
really necessary for there to be
Palestinians in the film as well?
Those were things that surprised us.

JN: So there was a segment of the
Jewish community that didn't agree
with your approach?
BZG: Even today, there are some federa-
dons in the United States who are trying
to put pressure on the local PBS stations
not to air the film.
If you present things as they are in a
realistic, nonpartisan way, Israel doesn't
look glowing. We're not glowing. Nor
are the Palestinians. We both are culpa-
ble. We both have had a lot of loss, a lot
of suffering and a lot of pain.

JN: The last scene in the film gives us
the image of newborn babies, which
seems to be a statement of optimism by
the filmmakers. Is that what you
intended?
BZG: Some people have said that it's a
signal of pessimism. I think people read
into it what they will. It has an opti-
mistic side and a pessimistic side. Some
people see that these babies are going to
be born into the same situation: They're
going to be open and conscious and lov-
ing ... and then they're going to learn
how to hate each other.

JN: Could you comment on the title of
the film? What connotations does it
have for you?
JS: We were struggling with the title for
the film. For awhile we were calling our-
selves Hamsa Productions. The hamsa is
the hand. It's a symbol that's common to
Christians, Muslims and Jews. It's a

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79

