Exploring how religious and secular forces interact in the modern world.
Jews must now tell a new story to answer the horrors that a Jewish country has perpetrated, argues Peter Beinart.
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Is it possible for the Orange Order to reimagine itself in a manner that allows it to protect its core principles but at the same time become a force for political, cultural, and religious reconciliation?
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This conflict did not begin on Saturday, October 7. Addressing root causes is key to de-escalate violence and redress politically the aspirations of Palestinians for freedom and historical justice and the Israeli desire for safety.
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Critical secularist discourse risks reproducing particular modern categories of the religious and the political.
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The crucial point is that Zionism’s colonization of the Jew himself, a notion at the core of early Zionist discourse, is now enabled by its focus on the distinction between “Jews” and “Arabs,” a binary which makes (Ashkenazi) Jews seem modern and secular.
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The “Palestinian cause/question” and the “Jewish question” are both expressions of European modernity, whether in the form of their currency of nationalism or genocidal practices, neither of which are acknowledged in Israel.
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Right here in the midst of exile and displacement out of Burundi’s violence, an oasis of peace at a time of desolation, joy in the midst of loss and hatred, a banquet of good food, wine, music, and dance—a celebration of the victory of love over hatred.
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Scholars and practitioners of feminist, gender, and critical race theory have long questioned the self-righteousness, rigid categorizations, and violence of dominant modern discourse.
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In the real world, west Jerusalem is the capital of Israel; east Jerusalem is a city in waiting. Jerusalem the holy city is in exile.
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This is a conflict of authority in a postcolonial state, involving state, traditional, and religious leadership, and as such evokes the transformations that African countries have undergone in the imperial and post imperial age.
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