Exploring how religious and secular forces interact in the modern world.
It is as if Eichmann’s own tactics and exclusionary and eliminative ideology are alive and well, only now being used against Palestinians.
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The confluence of sacred times and spaces (national and religious) is explosive, and those pulling triggers and making decisions targeting religious celebrations may well be lighting the fuse.
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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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In the desire to demonstrate that Jews are on the right side of history, the (white and non-white) Jewish community’s problems with racism are often ignored.
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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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Understanding that racism, sexism, imperialism, globalization, capitalism, and militarism are interlinked means we cannot myopically call to eradicate one while upholding the other.
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While anti-apartheid mobilization vis-à-vis Lilliputian Israel/Palestine is obviously needed, a considerably broader anti-war movement, whose scope is explicitly regional, seems equally critical, if not more so.
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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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What might the future-now mean, where both “the now” and “the future” are unmoored from liberal humanist progressive narratives or temporalities (of death), unhooked from time schemes that presume the settler, or the sovereign, individuated subject?
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