Exploring how religious and secular forces interact in the modern world.
Thinking is not political unless it is grounded, and it is not grounded when, to quote Orwell, “the concrete melts into the abstract.”
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In the portraitures that Katongole offers us justice is present, hovering over his exposition of the ‘violence of love and suffering’ . . . but it bears making this explicit, integrating, and developing further.
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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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They could not figure out why the police would be so violent in the face of non-violent protesters. In searching for a justification for this unjustifiable violence of the police, the anchors were engaged in theodicy.
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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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What we can infer from this panel is that the political, racial, and religious markers which compose borders are also etched and negotiated on the bodies of the marginalized others as ‘border-crossers.’
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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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