Exploring how religious and secular forces interact in the modern world.
The embassy ceremony in Jerusalem embodied the merging of the cynical, ideological, and eschatological as well as Islamophobia (orientalism), Zionism, and antisemitism.
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For Palestinians, the loss is real and sustained, mostly spoken of privately, like a wound you would not like to expose openly.
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It is a harsh and bitter irony that the holiest sites of the Abrahamic faiths are either abodes of exclusivism or of strife and conflict.
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Jerusalem features in diverging Palestinian discourses of territorial inclusivity versus religiously-based exclusion in the context of Israel’s military, settler, and structural violence.
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The city that speaks its fragmentation and divide so clearly and loudly cannot be forced into coherence because “cities” do not cohere. Only people do.
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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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First I saw a large portrait of a Native American wearing a traditional headdress, with the word “Judah” written across it. Here, brown-washing and self-orientalism perform political work, masking settler colonialism with the language and images of nativism.
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The Jewish-Muslim case is one of many that invite us to unveil what has been hidden, contest what has been naturalized, and move beyond modern/colonial liberal narratives.
Read More →The rise of ISIL and the so-called Islamic State in 2014 has given prominence to discussions of religious violence in the media, with much emphasis placed on questions of the relationship between Islam and violence. Read the full article »
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