Exploring how religious and secular forces interact in the modern world.
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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Can a Jew speak about Palestine not as a Jew, but in the name of solidarity? Can the question of Palestine ever become more than essentially a Jewish question?
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The Shabbat massacre is not only a hate crime. It is also the latest expression of racialized Christian construction of boundaries.
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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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