Exploring how religious and secular forces interact in the modern world.
This book presents the heretofore understudied history of Catholic international diplomacy in the early- to mid-twentieth century.
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Identification with whiteness leaves no recourse from being identified with the enslaver and master. White Jewish evocation of Exodus thus reeks of hypocrisy so long as such a Jew insists on being white.
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Branding as “antisemitic” criticism of Israeli actions pertaining to its occupation—on the ground that this applies a double standard—is Orwellian.
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The idea that “real Jew” must be white is a feature of unfortunate misrepresentations of Jewish people primarily during the twentieth century, with steam gathered in its support since the late 1960s.
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Antisemitism, like other forms of racism and bigotry, should be rejected by appeals to human rights and justice, not through the closure of critical thinking and blind acceptance of official Israeli state policies.
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The main aim of the establishment becomes clear: to foreclose the emergence of other interpretations of the tragic murder. To use all means possible to prevent the meeting of the two angers (white anger and the anger of racialized populations) and the possibility of their convergence. These must be separated and partitioned.
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Suggesting that Jews are disloyal to the modern state of Israel is a form of antisemitism, thinly veiled in terms of caring about Jews.
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Trump’s comment on Jews’ “great disloyalty” wasn’t accusing Jews of dual loyalty; in fact, he was suggesting Jews are not exercising dual loyalty enough.
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Islamophobia is intertwined with state-sponsored violence and securitization, narratives of nationalism, and the flows of the global market and commodification.
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Profound expressions of interfaith solidarity must disrupt the deep legacy of “faith” as an instrument of empire.
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