Pub Date : 2023-11-19DOI: 10.1080/1462317x.2023.2281818
Patrice D. Douglass
{"title":"Lynching Affect: Irresistible Identification, Sadism, and White Femininity","authors":"Patrice D. Douglass","doi":"10.1080/1462317x.2023.2281818","DOIUrl":"https://doi.org/10.1080/1462317x.2023.2281818","url":null,"abstract":"","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-11-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139260263","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-14DOI: 10.1080/1462317x.2023.2281820
Norman Ajari
{"title":"The Irrepressible Negativity of Blackness: David Marriott’s Theory of Libidinal Economy in Light of Black Male Studies","authors":"Norman Ajari","doi":"10.1080/1462317x.2023.2281820","DOIUrl":"https://doi.org/10.1080/1462317x.2023.2281820","url":null,"abstract":"","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-11-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134954117","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-10DOI: 10.1080/1462317x.2023.2273105
Jace Weaver
Click to increase image sizeClick to decrease image size Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 The museum is a metaphor for modern Canada in another way. It began life in its present location in Gatineau, Quebec (formerly Hull) in 1989 as the Museum of Man. In 1990, it rejected the sexist name and assumed the triumphalist name Museum of Civilization. In 2013, the government of Conservative Prime Minister Stephen Harper changed the name yet again to the assimilationist Canadian Museum of History.2 Williams, The American Indian in Western Legal Thought, 1991.3 Cardoza-Orlandi, “Latino/a-Hispanic American Religion,” 94–5.4 Gumbel, “Junípero Serra’s BrutalStory in Spotlight as Pope Prepares for Canonisation,” The Guardian (Sept. 23, 2015), Junípero Serra's brutal story in spotlight as pope prepares for canonisation | Pope Francis | The Guardian (6/28/2023).5 Ibid.6 Kent, Commentaries on American Law, 308–13.7 21 U.S. 543 (1823).8 White Wolf Fassett, “Where Do We Go from Here?, 182.9 https://landback.org/manifesto/ (6/29/2023).10 448 U.S. 371 (1980).11 P.L. 103–150,103d Congress Joint Resolution 19 (November 23, 1993).12 Weaver, “Native Americans in U.S. Society,” 43.Additional informationNotes on contributorsJace WeaverJace Weaver is the Franklin Professor of Religion and Native American Studies at the University of Georgia. He is also a founder and past president of the Native American and Indigenous Studies Association.
{"title":"Unsettling the Settled: A Response","authors":"Jace Weaver","doi":"10.1080/1462317x.2023.2273105","DOIUrl":"https://doi.org/10.1080/1462317x.2023.2273105","url":null,"abstract":"Click to increase image sizeClick to decrease image size Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 The museum is a metaphor for modern Canada in another way. It began life in its present location in Gatineau, Quebec (formerly Hull) in 1989 as the Museum of Man. In 1990, it rejected the sexist name and assumed the triumphalist name Museum of Civilization. In 2013, the government of Conservative Prime Minister Stephen Harper changed the name yet again to the assimilationist Canadian Museum of History.2 Williams, The American Indian in Western Legal Thought, 1991.3 Cardoza-Orlandi, “Latino/a-Hispanic American Religion,” 94–5.4 Gumbel, “Junípero Serra’s BrutalStory in Spotlight as Pope Prepares for Canonisation,” The Guardian (Sept. 23, 2015), Junípero Serra's brutal story in spotlight as pope prepares for canonisation | Pope Francis | The Guardian (6/28/2023).5 Ibid.6 Kent, Commentaries on American Law, 308–13.7 21 U.S. 543 (1823).8 White Wolf Fassett, “Where Do We Go from Here?, 182.9 https://landback.org/manifesto/ (6/29/2023).10 448 U.S. 371 (1980).11 P.L. 103–150,103d Congress Joint Resolution 19 (November 23, 1993).12 Weaver, “Native Americans in U.S. Society,” 43.Additional informationNotes on contributorsJace WeaverJace Weaver is the Franklin Professor of Religion and Native American Studies at the University of Georgia. He is also a founder and past president of the Native American and Indigenous Studies Association.","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-11-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135136885","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-08DOI: 10.1080/1462317x.2023.2277495
David Newheiser
"Calvin and the resignification of the world: creation, incarnation, and the problem of political theology in the 1559 Institutes." Political Theology, ahead-of-print(ahead-of-print), pp. 1–2
加尔文与世界的认命:创世，化身，以及1559年学院的政治神学问题《政治神学》，提前印刷，第1-2页
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Pub Date : 2023-11-03DOI: 10.1080/1462317x.2023.2247896
Yosefa Raz
M. NourbeSe Philip's book-length poem, Zong!, while seemingly focused on a particular catastrophe which occurred in 1781 aboard the slave ship Zong, is also a metonymy for the entirety of the trans-Atlantic slave trade and its legacy. Philip's book (written with the guidance of the voice of the ancestors Setaey Adamu Boateng) is an attempt to retrieve the voices of the drowned, unnamed slaves. It makes its difficult – almost impossible – poems from out of the words of the court case between the owners and the insurers of the ship. Through Zong!, a poem which remembers and grieves the unnamed African victims of the Zong, Philip asks if and how it is possible to make meaning of the suffering of the past, and even to heal. In tracing and retracing these questions, the poem goes beyond grief to become a work of prophetic annunciation, both joining and disjointing “the visionary company.”
{"title":"<i>Zong!</i> , Throwing the Bones of Ezekiel’s Vision and Singing Them Home","authors":"Yosefa Raz","doi":"10.1080/1462317x.2023.2247896","DOIUrl":"https://doi.org/10.1080/1462317x.2023.2247896","url":null,"abstract":"M. NourbeSe Philip's book-length poem, Zong!, while seemingly focused on a particular catastrophe which occurred in 1781 aboard the slave ship Zong, is also a metonymy for the entirety of the trans-Atlantic slave trade and its legacy. Philip's book (written with the guidance of the voice of the ancestors Setaey Adamu Boateng) is an attempt to retrieve the voices of the drowned, unnamed slaves. It makes its difficult – almost impossible – poems from out of the words of the court case between the owners and the insurers of the ship. Through Zong!, a poem which remembers and grieves the unnamed African victims of the Zong, Philip asks if and how it is possible to make meaning of the suffering of the past, and even to heal. In tracing and retracing these questions, the poem goes beyond grief to become a work of prophetic annunciation, both joining and disjointing “the visionary company.”","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-11-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135819166","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-01DOI: 10.1080/1462317x.2023.2273624
Joëlle M. Morgan
ABSTRACTEpistemic disobedience (Mignolo) to settler-coloniality in Canada requires conscientisation to Indigenous peoples’ stories and a decolonial turn (Maldonado-Torres) in epistemology and ontology of relations (Tinker) between Indigenous and settler peoples. One group of primarily settler Christians on unceded and unsurrendered Algonquin/Anishnaabe territory engaged such a praxis, through Right Relations with their United Church in Ottawa, toward social healing (Lederach and Lederach) of colonial wounds, transformationally engaging in oral-aural praxis to relationally receive hi/stories of local Indigenous communities. Stan McKay, Cree elder and former moderator of the United Church of Canada, through Indigenous peoples’ understanding of creation invites a decolonial turn with hermeneutical listening in which one hears teachings of Jesus as cry of creation – such that even “the stones cry out” (Luke 19:40) and the trees teach – which has implications for a settler theology of aurality.KEYWORDS: Colonialityindigenoussettlersettler colonialismdecolonial healingUnited Churchliberation theology Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 Engel and Lippert, “Nayaano-nibiimaang,” map.2 Simpson, “Looking after Gdoo-naaganinaa,” 36–37.3 Simpson, Dancing on Our Turtle’s Back, FN 10, 14.4 White, “Battle to Save a Mighty Old Oak Succeeds”. And see Cooper, Trading tree.5 Some concepts of “unsettling theology” in my doctorate (2018) inspired by Paulette Regan; Denise M. Nadeau has been a companion on the decolonial and anti-colonial journey (https://denisenadeau.org/). Dylan Robinson (Stó:lo/Skwah) explores decolonizing listening praxis in the field of music, and engages a (tri)alogue (Morgan, “Restorying Indigenous—Settler Relations,” 26–27) of deep listening between Indigenous and settler, see Ellen Waterman in Robinson, Hungry Listening, 243.6 As Heiltsuk theologian Carmen Lansdowne argues, oral tradition and storytelling is political and rooted in praxis, see Lansdowne, “ORiginAL Voices,” 93–109.7 The story is more fully told in chapter 6 of Morgan, “Restorying Indigenous—Settler Relations,” 152–191.8 For more information about the Truth and Reconciliation Commission of Canada, see the National Centre for Truth and Reconciliation at https://nctr.ca/. Further contextualization of The United Church of Canada will follow in the article.9 See “Friendly Service to the Nation,” chapter 1 in Airhart, Church with the Soul of a Nation.10 McKay, “Aboriginal Christian Perspective,” 53.11 This article is positioned from a settler perspective of learning a praxis of aurality to Indigenous peoples and epistemologies. Exploration of Indigenous ways of listening-in-relation in Robinson, chapter 1 entitled “Hungry Listening”.12 Mignolo, “Delinking,” 317.13 Mignolo, “Decolonizing Western Epistemology,” 36.14 Maldonado-Torres, “On the Coloniality of Being,” 116.15 Freire, Pedagogy of the Oppressed, FN 1, 17.16 Ibid., 108.17
{"title":"The Stones Cry Out and the Trees Talk: A Praxis of Epistemic Disobedience Toward a Settler Theology of Aurality","authors":"Joëlle M. Morgan","doi":"10.1080/1462317x.2023.2273624","DOIUrl":"https://doi.org/10.1080/1462317x.2023.2273624","url":null,"abstract":"ABSTRACTEpistemic disobedience (Mignolo) to settler-coloniality in Canada requires conscientisation to Indigenous peoples’ stories and a decolonial turn (Maldonado-Torres) in epistemology and ontology of relations (Tinker) between Indigenous and settler peoples. One group of primarily settler Christians on unceded and unsurrendered Algonquin/Anishnaabe territory engaged such a praxis, through Right Relations with their United Church in Ottawa, toward social healing (Lederach and Lederach) of colonial wounds, transformationally engaging in oral-aural praxis to relationally receive hi/stories of local Indigenous communities. Stan McKay, Cree elder and former moderator of the United Church of Canada, through Indigenous peoples’ understanding of creation invites a decolonial turn with hermeneutical listening in which one hears teachings of Jesus as cry of creation – such that even “the stones cry out” (Luke 19:40) and the trees teach – which has implications for a settler theology of aurality.KEYWORDS: Colonialityindigenoussettlersettler colonialismdecolonial healingUnited Churchliberation theology Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 Engel and Lippert, “Nayaano-nibiimaang,” map.2 Simpson, “Looking after Gdoo-naaganinaa,” 36–37.3 Simpson, Dancing on Our Turtle’s Back, FN 10, 14.4 White, “Battle to Save a Mighty Old Oak Succeeds”. And see Cooper, Trading tree.5 Some concepts of “unsettling theology” in my doctorate (2018) inspired by Paulette Regan; Denise M. Nadeau has been a companion on the decolonial and anti-colonial journey (https://denisenadeau.org/). Dylan Robinson (Stó:lo/Skwah) explores decolonizing listening praxis in the field of music, and engages a (tri)alogue (Morgan, “Restorying Indigenous—Settler Relations,” 26–27) of deep listening between Indigenous and settler, see Ellen Waterman in Robinson, Hungry Listening, 243.6 As Heiltsuk theologian Carmen Lansdowne argues, oral tradition and storytelling is political and rooted in praxis, see Lansdowne, “ORiginAL Voices,” 93–109.7 The story is more fully told in chapter 6 of Morgan, “Restorying Indigenous—Settler Relations,” 152–191.8 For more information about the Truth and Reconciliation Commission of Canada, see the National Centre for Truth and Reconciliation at https://nctr.ca/. Further contextualization of The United Church of Canada will follow in the article.9 See “Friendly Service to the Nation,” chapter 1 in Airhart, Church with the Soul of a Nation.10 McKay, “Aboriginal Christian Perspective,” 53.11 This article is positioned from a settler perspective of learning a praxis of aurality to Indigenous peoples and epistemologies. Exploration of Indigenous ways of listening-in-relation in Robinson, chapter 1 entitled “Hungry Listening”.12 Mignolo, “Delinking,” 317.13 Mignolo, “Decolonizing Western Epistemology,” 36.14 Maldonado-Torres, “On the Coloniality of Being,” 116.15 Freire, Pedagogy of the Oppressed, FN 1, 17.16 Ibid., 108.17","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135271249","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-26DOI: 10.1080/1462317x.2023.2262147
Dana Lloyd, Jan Pranger
{"title":"Decolonization at the Intersection of Political Theology and Settler Colonial Studies","authors":"Dana Lloyd, Jan Pranger","doi":"10.1080/1462317x.2023.2262147","DOIUrl":"https://doi.org/10.1080/1462317x.2023.2262147","url":null,"abstract":"","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134902549","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-24DOI: 10.1080/1462317x.2023.2262852
Mohamed Abdou
ABSTRACTMany migrant Muslims to “conquistador settler-colonial” U.S./Canada are driven to become good – settlers because of the devastating imperialist conditions reaped upon our original homelands. However, no Muslim political-theological works address Indigenous struggles or seriously engage settler-colonial studies. Migrant Muslims assume that the U.S./Canada are democratic-secular despite their animation by white-supremacist religious doctrines as Manifest Destiny. This contribution addresses the Qur’anic bases for a globally applicable decolonial, anti-statist/capitalist, social justice, Islam or what I refer to as Anarcha-Islam Drawing on the Qur’anic perspective of ethical-political responsibilities of Muslim hijra (migration), I argue how non-Black migrant Muslims in exile must seriously re-examine their ethical-political commitments and construct mutual alliances with Indigenous and Black peoples in their demands for land’s repatriation as well as reparations.KEYWORDS: Islamdecolonizationabolitionsettlers of colorTurtle IslandPalestinesocial movements Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 Jacobs Technion-Cornell University website: https://tech.cornell.edu/jacobs-technion-cornell-institute/; Hudson, “Cornell NYC Tech’s Alarming Ties to the Israeli Occupation”.2 College Foreign Gift and Contract Report: https://sites.ed.gov/foreigngifts/.3 Koch, “The Desert as Laboratory,” 498.4 The Cherokee and the other Five Civilized Tribes which included the Creek, Choctaw, Chickasaw, Cherokee, and Seminole resisted the act. When the allotment process began in 1887, the total land held by American Indian tribes on reservations equaled 138,000,000 acres. By the end of the allotment period landholdings had been reduced to 48,000,000 acres. Since 1934 the landholdings have slowly increased to 56,000,000 acres.5 Koch, “The Desert As Laboratory,” 498.Geiger, The History of American Higher Education, 303–304; Kloppenburg, First the Seed.6 Newman, From Bakunin to Lacan, 99.7 Yang, A Third University is Possible; examples of autonomous schools include the Zapatista inspired Universidad de la Tierra /Unitierra (University of the Earth) in Chiapas and Oaxaca, Mexico.8 Gopal, “On Decolonisation and the University,” 873–899; Bhambra, Gebrial and Nişancıoğlu, Decolonising the University; Thomas and Jivraj, eds., Towards Decolonising the University; Grosfoguel, Velasquez, and Hernandez, Decolonizing the Westernized University.9 See https://nikolehannahjones.com. Besides eliding Indigenous peoples and settler-colonialism, what Hannah-Jones’ 1619 project also elides is that a third to a fifth of transatlantic slaves were Muslims from the Iberian peninsula, and hence the confluence of race and religion.10 Bonita Lawrence speech for the Einaudi Center: https://www.youtube.com/watch?v=hRt3uv50yLA; also see Lawrence and Dua, “Decolonizing Antiracism”. Cornell University’s land grab, established under the federal Morril
界定财产和权利领域的新教伦理，结合了定居者殖民主义和美国父权制的视角，在评估穆斯林妇女通过美国司法要求离婚的影响时，以及在谁的代价下，当他们获得了这些权利，这些权利就得到了。尽管他们对重塑伊斯兰教法的伦理政治基础很感兴趣，但他们并没有为穆斯林妇女在种族化和性别化的美国伊斯兰恐惧症以及穆斯林父权制的幽灵中纠缠提供一个去殖民化的途径。阿里主编，《信仰的一半》，20，同上21“穆斯林妇女应该当总统吗?”，耶鲁大学法学院:https://law.yale.edu/yls-today/yale-law-school-videos/sylvia-chan-malik-should-muslim-woman-be-president;Chan-Malik并不是唯一采用这种方法的学者，除了她之外，其他人也同样参与了对定居者殖民主义的回避，比如为PBS纪录片《美国穆斯林:一段历史》(American Muslims: A History)做出贡献的苏阿德·阿卜杜勒·卡比尔(Su 'ad Abdul Kabeer)。Nadia Marzouki, Zareena Grewal, Doug NeJaime, Anne Urowsky也参与了耶鲁的演讲Tuck and Yang，“非殖民化不是一个隐喻”，1-40.23在本文中，除非我指的是特定的黑人种族，否则在一般情况下，我选择将Black大写。土著人是大写的，严格地用在我所说的定居者的语境中;例如，我不会用这个词来描述巴勒斯坦人，因为尽管他们是土生土长的巴勒斯坦人，但考虑到该地区发生的千年混合，他们没有那么“纯粹”的认同感Patel, Moussa和Upadhyay，“共谋、联系和斗争”，第5-19页;Jafri，“特权与共谋”;《非殖民化和反种族主义的女性主义方法》，第20-37页;Phung，“有色人种也是移民吗?柯林斯“前言”;伯德:《帝国的变迁》，第26页“穆斯林妇女应该当总统吗?”耶鲁大学法学院:https://law.yale.edu/yls-today/yale-law-school-videos/sylvia-chan-malik-should-muslim-woman-be-president27同上;28 .耶鲁大学的演讲者提到了跨大西洋的黑人穆斯林，如阿尤巴·苏莱曼·迪亚洛、阿卜杜勒拉赫曼·易卜拉欣·伊本·索里(被称为“奴隶王子”)、奥马尔·伊本·赛义德和比拉利·穆罕默德(他写了“比拉利文件”，引用古兰经ānic段落和不同的宗教习俗)同上，在哈特曼的基础上，正如我在其他地方指出的，我指的是“奴隶制是如何不断(重新)诞生的:坚持立场法、警察暴行和有预谋的法外杀戮、常规的“拦截和搜查”计划、“破窗政策”、剥夺选民选举权、从学校到监狱的管道、贫困和过早死亡，以及希拉里·克林顿和伯尼·桑德斯投票支持的1994年犯罪法案，这些法案多余地针对和监禁黑人青年，他们被称为破碎的刑事司法系统中的“超级掠夺者”和“暴徒”。参见Mohamed Abdou，《让帝国崩溃:为什么我们需要一场非殖民革命》，《咆哮》杂志，2020年11月2日，https://roarmag.org/essays/let-empire-collapse-why-we-need-a-decolonial-revolution/.29同上，30 Coulthard，“超越认知”;库特哈德和辛普森，“接地规范/基于地点的团结”;库特哈德:《红皮肤，白面具:拒绝殖民政治的承认》法农，《地球上的可怜人》。由康斯坦斯·法灵顿译[源自法语];走向非洲革命;劳伦斯和杜瓦，“非殖民化的反种族主义”;非殖民化:争取解放的基本斗争>，第31页同上32 Sylvia Chan-Malik, 911事件20年后，美国穆斯林正在书写一个新的故事，https://www.trtworld.com/opinion/20-years-after-9-11-us-muslims-are-writing-a-new-story-49887, TRTWorld.33出处同上,67;Choueiri， <中东>，第34页杜比斯，《黑人的灵魂》，第2-3.35页;阿卜杜，《让帝国崩溃》，第36页;伯德，《帝国的变迁:对殖民主义的本土批评》，第37页;塔克和麦肯齐，《土地教育》，第15页;摩根森，《不安定定居者的欲望》，157-158页;Morgensen，“移民殖民主义的生命政治:此时此地”，52-76.38在Chan-Malik之前的许多学者都提出了这一点。他们包括:M. Jacqui Alexander, Gloria Anzaldua, Cornell West, bell hooks, Lata Mani和Leela Fernandes，他们声称有必要进行非殖民化的精神活动，并且学者活动家走出了“精神壁橱”。亚历山大，《跨界教育学》，15.39塔克和杨，“去殖民化不是隐喻”，19.40伯德和罗斯伯格，“在次等性和土著性之间”，3.41阿卜杜，伊斯兰教和无政府主义，3.41沃尔夫，“移民殖民主义和对土著的消灭”，387.43同上，44阿卜杜，伊斯兰教和无政府主义。45同上，46阿卜杜，“采访扎伊纳布·阿马达伊扎伊纳布·阿马达伊与野性女性主义客座编辑的对话”;洛夫莱斯，“鬼城最后的火”主题演讲;阿姆斯特朗，第一民族的祖先联系。 在这里，土著被认为是“超越种族、民族或政治定义的，[因此]土著可以成为一种社会伦理。通过这种方式，重新本土化的个人或社区是自然的完美组成部分，而不是与自然分离”(同上)同上。48同上。49库特哈德，红皮，白面具;Tuck和Yang，“非殖民化不是隐喻”，10;Deloria，扮演印第安人;弗朗西·拉图尔《印第安人血统的神话》中的高个子熊;费洛斯和拉扎克，《走向纯真的竞赛》，335.50天，葛兰西已死，9.51塔克和杨，《非殖民化不是隐喻》，9.52同上，53萨莱塔，《国际/民族主义》;奥万:“比较移民殖民主义中的假定团结”;谢琳·H·拉扎克，《偷走别人的痛苦》，379.54阿里，《伊斯兰教和性奴役历史的真相比你想象的要复杂》，55这些自由进步的立场体现在政治立场上，如Rashida Tlaib, Omar Suleiman, Dahlia Mogahed和Linda Sarsour，以及更保守的穆斯林，如Hamza Yusuf和Sherman Jackson，以及其他介于两者之间的人，如Zaid shakir57同上;也见Veracini，“介绍”，1-12.58同上，同上59,16.60同上，15;62阿卜杜，伊斯兰教与无政府主义，63同上，34.64阿卜杜，伊斯兰教与无政府主义。65塔克和杨，“非殖民化不是隐喻”，19.66阿卜杜，伊斯兰教与无政府主义，34.67同上。68布兰泽尔，反对公民权，116-17.69杰克曼和厄帕德海伊，“粉红观察以色列，洗白加拿大”;克雷布斯和奥尔万，“从耶路撒冷到大河，我们的斗争是一致的”;劳埃德:《移民殖民主义与例外状态》;Salaita,国米/民族主义;萨拉曼卡，《过去即现在:巴勒斯坦定居者的殖民主义》，第70页穆罕默德·阿卜杜(2021)论
{"title":"Conquistador Settler-colonialism & the Crises of Migrant Muslim Complicity","authors":"Mohamed Abdou","doi":"10.1080/1462317x.2023.2262852","DOIUrl":"https://doi.org/10.1080/1462317x.2023.2262852","url":null,"abstract":"ABSTRACTMany migrant Muslims to “conquistador settler-colonial” U.S./Canada are driven to become good – settlers because of the devastating imperialist conditions reaped upon our original homelands. However, no Muslim political-theological works address Indigenous struggles or seriously engage settler-colonial studies. Migrant Muslims assume that the U.S./Canada are democratic-secular despite their animation by white-supremacist religious doctrines as Manifest Destiny. This contribution addresses the Qur’anic bases for a globally applicable decolonial, anti-statist/capitalist, social justice, Islam or what I refer to as Anarcha-Islam Drawing on the Qur’anic perspective of ethical-political responsibilities of Muslim hijra (migration), I argue how non-Black migrant Muslims in exile must seriously re-examine their ethical-political commitments and construct mutual alliances with Indigenous and Black peoples in their demands for land’s repatriation as well as reparations.KEYWORDS: Islamdecolonizationabolitionsettlers of colorTurtle IslandPalestinesocial movements Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 Jacobs Technion-Cornell University website: https://tech.cornell.edu/jacobs-technion-cornell-institute/; Hudson, “Cornell NYC Tech’s Alarming Ties to the Israeli Occupation”.2 College Foreign Gift and Contract Report: https://sites.ed.gov/foreigngifts/.3 Koch, “The Desert as Laboratory,” 498.4 The Cherokee and the other Five Civilized Tribes which included the Creek, Choctaw, Chickasaw, Cherokee, and Seminole resisted the act. When the allotment process began in 1887, the total land held by American Indian tribes on reservations equaled 138,000,000 acres. By the end of the allotment period landholdings had been reduced to 48,000,000 acres. Since 1934 the landholdings have slowly increased to 56,000,000 acres.5 Koch, “The Desert As Laboratory,” 498.Geiger, The History of American Higher Education, 303–304; Kloppenburg, First the Seed.6 Newman, From Bakunin to Lacan, 99.7 Yang, A Third University is Possible; examples of autonomous schools include the Zapatista inspired Universidad de la Tierra /Unitierra (University of the Earth) in Chiapas and Oaxaca, Mexico.8 Gopal, “On Decolonisation and the University,” 873–899; Bhambra, Gebrial and Nişancıoğlu, Decolonising the University; Thomas and Jivraj, eds., Towards Decolonising the University; Grosfoguel, Velasquez, and Hernandez, Decolonizing the Westernized University.9 See https://nikolehannahjones.com. Besides eliding Indigenous peoples and settler-colonialism, what Hannah-Jones’ 1619 project also elides is that a third to a fifth of transatlantic slaves were Muslims from the Iberian peninsula, and hence the confluence of race and religion.10 Bonita Lawrence speech for the Einaudi Center: https://www.youtube.com/watch?v=hRt3uv50yLA; also see Lawrence and Dua, “Decolonizing Antiracism”. Cornell University’s land grab, established under the federal Morril","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135315607","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-04DOI: 10.1080/1462317x.2023.2262226
Raef Zreik
ABSTRACTThis paper is an attempt to identify what is unique about the political theology of Zionism. It also explores what the consequences of this uniqueness might be, particularly with regard to future decolonization projects of Israel-Palestine. Dealing with the case of Zionism and Israel is interesting because it allows us – in fact, it forces us – to ask questions about the nature of modernity, liberalism, secularism, colonialism and nationalism writ large. Zionism itself combines many aspects of modern Europe, including nationalism, colonialism, religion, liberalism, and socialism; this raises the question of whether we can offer a critique of Zionism that is not also a critique of the modern Europe that invented all of these categories and practices. All these issues raise the question of how we are to judge Zionism. Can we offer a critique of Zionism that is not at the same time a critique of Europe?KEYWORDS: ReligionZionismnationalismpolitical theologyPalestinesecularizationdecolonization Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 See Yakobson and Rubinstein, Israel and the Family; and Sapir and Statman, Religion and State in Israel.2 See in general: Friling, “What Those Who Claim Zionism,” 848–872; Shapira, “The Debate Over New Historians in Israel,” 888–909; Lissak, “‘Critical Sociologists and Establishment Sociologists,” 84–108; and Aronson, “Settlement in Eretz Israel,” 217.3 For example, see Massad, “The Persistence of the Palestinian Question.” See also Zureik’s early work on the subject deploying the colonial frame in Palestinians in Israel, and his updated and extended approach in Israel’s Colonial Project in Palestine. For early approaches that locate Zionism within a global colonial and imperial frame see Trabulsi, “The Palestine Problem,” 53–90.4 See Rouhana, “Religious Claims and Nationalism in Zionism,” 54–87 and Shalhoub-Kevorkian, “Sacralised Politics,” 134–158. Both writers stress to some extent the unique case of Zionism and the difficulty in reaching a secular politics that can lead to the decolonization of Palestine.5 See my paper “Notes on the Value of Theory – Readings,” 1–44.6 In this regard, I clearly agree with Rouhana and Kevorkian’s critique of Zionism, though I differ in my level of belief in western liberal democracies and universal values.7 Derrida, for example, critiques Zionism in this way. Zionism, he argues, is just another example of identity politics. But are all identity politics the same and as bad as each other? See Raef Zreik, “Rights Respect and the Political: Notes from a Conflict Zone” in Living Together: Jacques Derrida’s Communities of Violence and Peace ed. Elisabeth Weber.8 On this distinction, see Brubaker, Nationalism and Citizenship and Plamenatz, “Two Types of Nationalism,” 22. In the context of the study of Zionism, see Sternhell, Founding Myths.9 See Piterberg, The Returns of Zionism; Rose, The Myths of Zionism; Ohana, The Origins of Israe
{"title":"Zionism and Political Theology","authors":"Raef Zreik","doi":"10.1080/1462317x.2023.2262226","DOIUrl":"https://doi.org/10.1080/1462317x.2023.2262226","url":null,"abstract":"ABSTRACTThis paper is an attempt to identify what is unique about the political theology of Zionism. It also explores what the consequences of this uniqueness might be, particularly with regard to future decolonization projects of Israel-Palestine. Dealing with the case of Zionism and Israel is interesting because it allows us – in fact, it forces us – to ask questions about the nature of modernity, liberalism, secularism, colonialism and nationalism writ large. Zionism itself combines many aspects of modern Europe, including nationalism, colonialism, religion, liberalism, and socialism; this raises the question of whether we can offer a critique of Zionism that is not also a critique of the modern Europe that invented all of these categories and practices. All these issues raise the question of how we are to judge Zionism. Can we offer a critique of Zionism that is not at the same time a critique of Europe?KEYWORDS: ReligionZionismnationalismpolitical theologyPalestinesecularizationdecolonization Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 See Yakobson and Rubinstein, Israel and the Family; and Sapir and Statman, Religion and State in Israel.2 See in general: Friling, “What Those Who Claim Zionism,” 848–872; Shapira, “The Debate Over New Historians in Israel,” 888–909; Lissak, “‘Critical Sociologists and Establishment Sociologists,” 84–108; and Aronson, “Settlement in Eretz Israel,” 217.3 For example, see Massad, “The Persistence of the Palestinian Question.” See also Zureik’s early work on the subject deploying the colonial frame in Palestinians in Israel, and his updated and extended approach in Israel’s Colonial Project in Palestine. For early approaches that locate Zionism within a global colonial and imperial frame see Trabulsi, “The Palestine Problem,” 53–90.4 See Rouhana, “Religious Claims and Nationalism in Zionism,” 54–87 and Shalhoub-Kevorkian, “Sacralised Politics,” 134–158. Both writers stress to some extent the unique case of Zionism and the difficulty in reaching a secular politics that can lead to the decolonization of Palestine.5 See my paper “Notes on the Value of Theory – Readings,” 1–44.6 In this regard, I clearly agree with Rouhana and Kevorkian’s critique of Zionism, though I differ in my level of belief in western liberal democracies and universal values.7 Derrida, for example, critiques Zionism in this way. Zionism, he argues, is just another example of identity politics. But are all identity politics the same and as bad as each other? See Raef Zreik, “Rights Respect and the Political: Notes from a Conflict Zone” in Living Together: Jacques Derrida’s Communities of Violence and Peace ed. Elisabeth Weber.8 On this distinction, see Brubaker, Nationalism and Citizenship and Plamenatz, “Two Types of Nationalism,” 22. In the context of the study of Zionism, see Sternhell, Founding Myths.9 See Piterberg, The Returns of Zionism; Rose, The Myths of Zionism; Ohana, The Origins of Israe","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135646303","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-25DOI: 10.1080/1462317x.2023.2257466
Bahia Munem
ABSTRACTThis article considers how ongoing Palestinian dispossession, manifold Nakbas (catastrophes), stemming from the active frontiers of Israeli settler colonialism and catalyzed by religious nationalism and international impunity, continues to extend and expand the Palestinian diaspora into the Americas and other regions. This also structures Palestinian personhood beyond the active space of the settler-colony. I utilize three seemingly disparate cases to make this argument. I begin with Israel’s military onslaught on Gaza in May 2021. I then offer a personal account, followed by ethnographic research conducted with Palestinian Iraq War refugees resettled in Brazil and also examine other military conflicts in the Middle East that have resulted in continual forced Palestinian displacements. Throughout, I demonstrate how Israeli settler colonialism is not an event but a structure (Wolfe. Settler Colonialism and the Transformation of Anthropology: The Politics and Poetics of an Ethnographic Event. London: Cassell, 1999) which impacts Palestinian life far outside of the original space of displacement.KEYWORDS: Manifold NakbasPalestinesettler colonialismdispossessiondiasporasrefugees Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 Majid, “Even Fish Not Spared of Israeli.”2 HRW, “A Threshold Crossed: Israeli Authorities.”3 Ibid.4 Ibid.5 Sayegh, “Zionist Colonialism in Palestine (1965),” 217. These protestations have endured and taken different forms. Pink-washing for example, wherein Israel is marketed as a queer haven in the midst of an otherwise dangerous and virulently homophobic Middle East. Queer Palestinians, however, are always already excluded.6 Ibid.7 I borrow this term from sociologists Leisy Abrego and Cecilia Menjívar who trace the various ways in which the judicial system in the US has legitimated its abuses toward undocumented migrants by codifying it in law. “Legal violence” authorizes material and psychic violence in three vital spheres of life: Family, Work, and School, “through which immigrants experience the effects of the law” (1384). Fear of family separation because of deportation; enduring difficult and sometimes abusive work conditions without reporting for fear of being discovered as undocumented; loss of hope for continuing education because of little prospects of getting funding as a result of undocumented status.8 Abrego and Menjívar, “Legal Violence.”9 Sayegh, “Zionist Colonialism in Palestine (1965),” 218.10 Wolfe, Settler Colonialism and the Transformation of Anthropology.11 Theodor Herzl, the founder of the Zionist movement, claimed that in Palestine Zionists would “form a portion of a rampart of Europe against Asia, an outpost of civilization as opposed to barbarism” (Herzl, 1988, as cited in Erakat, 2019, 28).12 Wolfe, “Settler Colonialism and the Elimination,” 388.13 Sayegh, “Zionist Colonialism in Palestine (1965),” 207.14 Ibid.15 Shihab Nye, “There Will be Peace in the
摘要本文探讨了以色列殖民主义的活跃边界以及宗教民族主义和国际有罪不罚的催化下，正在进行的巴勒斯坦人被剥夺，多种Nakbas(灾难)，如何继续扩展和扩大巴勒斯坦侨民到美洲和其他地区。这也使巴勒斯坦人的人格超越了定居者-殖民地的活动空间。我利用三个看似不相干的案例来论证这一观点。首先是以色列在2021年5月对加沙的军事攻击。然后，我提供了一个个人的描述，接着是对重新安置在巴西的巴勒斯坦伊拉克战争难民进行的人种学研究，并研究了中东地区导致巴勒斯坦人不断被迫流离失所的其他军事冲突。在整个过程中，我展示了以色列定居者殖民主义不是一个事件，而是一个结构(沃尔夫)。移民殖民主义与人类学的转型:一个民族志事件的政治与诗学。伦敦:卡塞尔，1999)，它影响了巴勒斯坦人的生活，远远超出了原来的流离失所的空间。关键词:流民nakbasler巴勒斯坦定居者殖民主义剥夺者流散难民披露声明作者未报告潜在的利益冲突。马吉德，“连以色列的鱼也不放过。”人权观察，“跨越门槛:以色列当局”。3同上4同上5 Sayegh，“巴勒斯坦的犹太复国主义殖民主义(1965)”，第217页。这些抗议经久不衰，并以不同的形式出现。例如，在“洗粉”中，以色列被宣传为一个同性恋者的避风港，而在其他方面，中东是一个危险而恶毒的同性恋者。然而，同性恋巴勒斯坦人却一直被排除在外同上7我从社会学家莱西·阿布雷戈和塞西莉亚Menjívar那里借用了这个词，他们追溯了美国司法系统通过将其纳入法律来使其对无证移民的虐待合法化的各种方式。“法律暴力”允许在生活的三个重要领域:家庭、工作和学校中使用物质和精神暴力，“移民通过这些领域体验到法律的影响”(1384)。害怕因被驱逐出境而与家人分离;忍受困难，有时是虐待的工作条件而不报告，因为害怕被发现是无证件的;失去继续接受教育的希望，因为没有合法身份，获得资助的可能性很小Abrego和Menjívar， "法律暴力"9 Sayegh，“巴勒斯坦的犹太复国主义殖民主义(1965)”，218.10 Wolfe，“定居者殖民主义与人类学的转变”。11犹太复国主义运动的创始人Theodor Herzl声称，巴勒斯坦的犹太复国主义者将“形成欧洲对抗亚洲的一部分壁垒，一个与野蛮相对立的文明前哨”(Herzl, 1988，引自Erakat, 2019, 28)Wolfe，“定居者殖民主义与消除”，388.13 Sayegh，“巴勒斯坦的犹太复国主义殖民主义(1965)”，207.14同上。15 Shihab Nye，“圣地将会有和平。”" 16同上，44.17 "迪拜佳士得拍卖标志性的贾马尔·马哈梅尔二世。"新旧物件的显著区别之一是将圆球系在搬运工头上的领带。最初的作品有一根编织的绳子，搬运工指出这很容易滑倒。因此，一根扁平的绳子会更精确，类似于旧城的搬运工搬运重物时所使用的绳子Shihab Nye，“圣地将会有和平”，44.19在Jardim的“Os immigrants palestinos na amacriica Latina”，具体见172-3.20 Baeza，“Les palestens d ' american Latine”;Munem和Hamid，《巴西散居的巴勒斯坦社区》。《21希拉勒》，西岸和加沙的阶级转型。" 22巴西移民法要求健康和识字证明:1945年8月27日颁布的第7.967号法律"也门危机"。可能还有其他更广泛的抵制沙特阿拉伯的理由，但这不在本文的范围内“2020年朝觐:经济影响。[25]伍尔夫，“移民殖民主义与原住民的消灭”，《联合国大会》，第388.26期，第11期。“决定应允许希望返回家园并与邻国和平共处的难民尽早这样做，并对那些选择不返回的人的财产以及根据国际法或公平原则应由负责任的政府或当局赔偿的财产损失或损坏给予赔偿。https://www.securitycouncilreport.org/un-documents/document/ip-ares-194.php.27联合国人道主义事务协调办公室，2014年敌对行动的关键人物。“28”加沙海滩轰炸。29、内塔尼亚胡:以色列寻求“可持续的宁静”。30沃尔夫:《移民殖民主义与转型》，第2期。
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