Exploring how religious and secular forces interact in the modern world.
Solidarity is a practice, an action, whose condition of possibility is the messy materiality of social difference, not its flattening.
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The interrogation of normative representation and the creation of multi-racial and multi-gendered spaces are inadvertently rendered invisible and inaudible within the anti-analogizing stance.
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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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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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The days of shooting and crying are over. Shooting continues, but crying has stopped. It has been replaced with laughter: hysterical, cynical, crude, perhaps even desperate laughter.
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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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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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