Browsing by Subject "Israel"

Israel's establishment in 1948 in former British-Mandate Palestine as a Jewish country and as a liberal democracy is commonly understood as a form of response to the Holocaust of WWII. Zionist narratives frame Israel's establishment not only as a response to the Holocaust, but also as a return to the Jewish people's original homeland after centuries of wandering in exile. Debates over Israel's policies, particularly with regard to Palestinians and to the country's non-Jewish population, often center on whether Israel's claims to Jewish singularity are at the expense of principles of liberal democracy, international law and universal human rights. In this dissertation, I argue that Israel's emphasis on Jewish singularity can be understood not as a violation of humanism's universalist frameworks, but as a symptom of the violence inherent to these frameworks and to the modern liberal rights-bearing subject on which they are based. Through an analysis of my fieldwork in Israel (2005-2008), I trace the relation between the figures of "Jew" and "Israeli" in terms of their historical genealogies and in contemporary Israeli contexts. Doing so makes legible how European modernity and its concepts of sovereignty, liberalism, the human, and subjectivity are based on a metaphysics of presence that defines the human through a displacement of difference. This displaced difference is manifest in affective expression. This dissertation shows how the figure of the Jew in relation to Israel reveals sexual difference as under erasure by the suppression of alterity in humanism's configuration of man, woman, and animal, and suggests a political subject unable to be sovereign or fully represented in language.

The US Black Panther Party for Self-Defense was an organization of the Black Power Movement, a cultural and a political nationalist movement central to the history of the African-American Freedom Struggle. The Black Panthers' anti-imperialist politics, militant visual style, grassroots strategies, and community programs appealed within and beyond the United States. Between 1967 and 1972, people of color struggling under class and ethnic oppression in six countries outside the United States formed Black Panther Parties inspired by the US Panthers. In the United Kingdom, West Indians, West Africans, and South Asians formed a Black Panther Movement in 1968 and in Israel, a group of Mizrahi (Arab) Jews founded a Black Panther Party in in Jerusalem in 1971. This dissertation examines these two movements with reference to the US Black Panthers in order to place local, national, and global histories in dialogue.

This study adopts a transnational framework that conceives of Black Power as a movement of global migrants. From 1948 to 1967, over two million people from Asia, Africa, and the Caribbean migrated to the UK and Israel. These migrants' overlapping experiences of displacement and class- and ethnic-based oppression led them to establish Black Panther groups in their new home countries in order to raise their political concerns under a collective banner. These people chose to become Black Panthers specifically because the US Black Panther Party offered a name and style that connected their global brothers and sisters to a range of grassroots strategies promoting interethnic solidarity and the collective advancement of black communities against the social structures that fostered racism. Through the examination of oral histories, photographs, letters, fliers, passport stamps, films, court cases, and surveillance files, this study focuses on how these global Panther activists represented themselves and their politics in the public sphere.

Both the British and Israeli Panther movements first organized in response to the city police's harassment of youth in their neighborhoods. Their respective critiques expanded from an opposition to police brutality to systemic goals of improving housing, education, welfare, and employment for blacks. Both of the nation-states in which these groups emerged relied upon the US for military stability and economic support during this period, such that the British and Israeli Panthers saw confrontations with their respective governments as acts of resistance to American Empire.

This dissertation, then, is at once a community study of two branches of a transnational social movement as well as a larger story. The broader narrative reveals how everyday people responded to the American Empire in the 1960s and 1970s, how the US Black Panthers translated black internationalist politics into urban neighborhoods, and how people outside the US constructed narratives about African-Americans as a way of making sense of racial formations at home. This work also demonstrates how foreign governments and media producers appropriated African-American history for a variety of in political purposes during this period. This examination enables a deeper understanding of the transnational black freedom struggle, as it centers the role that people of color outside the United States played in creating and sustaining Black Panther Movements that confronted American and British Empires from the grassroots.

Abstract

This dissertation examines the book of Genesis as a functioning literary whole, orienting

post-exilic Persian-era Judeans toward their ideal future expectations. While many have

contrasted Genesis' account of origins with the prophetic books' account of the future, this work

argues that Genesis narrates Israel's origins (and the world's) precisely in order to ground Judean

hopes for an eschatological restoration. Employing a speech-act linguistic semiotics, this study

explores the temporal orientation of Genesis and its indexical pointing to the lives and hopes of

its Persian-era users. Promises made throughout Genesis apply not only to the characters of

traditional memory, but also to those who preserved/ composed/ received the text of Genesis.

Divine promises for Israel's future help constitute Israel's ongoing identity. Poor, sparsely

populated, Persian-ruled Judea imagines its mythic destiny as a great nation exemplifying (and

spreading) blessing among the families of the earth, dominating central Palestine in a new pan-

Israelite unity with neighboring Samaria and expanding both territory and population.

Genesis' narrative of Israel's origins and destiny thus dovetails with the Persian-era

expectations attested in Israel's prophetic corpus--a coherent (though variegated) restoration

eschatology. This prophetic eschatology shares mythic traditions with Genesis, using those

traditions typologically to point to Israel's future hope. Taken together, Genesis and the prophetic

corpus identify Israel as a precious seed, carrying forward promises of a yet-to-be-realized

creation fruitfulness and blessing. Those who used this literature identify their disappointments

and tragedies in terms of the mythic destruction and cursing that threaten creation but never

extinguish the line of promise. The dynamic processes of Genesis' usage (its composition

stretching back to the pre-exilic period, and its reception stretching forward to the post-Persian

era) have made Genesis an etiology of Israel's expected future--not of its static present. Because

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this future will be fully realized only in the coming divine visitation, Genesis cannot be attributed

to an anti-eschatological, hierocratic establishment. Rather, it belongs to the same Persian-era

Judean synthesis which produced the restoration eschatology of the prophetic corpus. This

account of Genesis contributes to a canonical understanding of Second Temple Hebrew literature;

prophetic scrolls and Pentateuchal (Torah) scrolls interact to form a textually based Israelite

identity, founded on trust in a divinely promised future.

The canonical gospels are each concerned to present the significance of Jesus vis-à-vis the Jewish tradition. Yet the Gospel of John exhibits a particularly strained relationship with Judaism, especially through its frequent description of Jesus’s opponents as “the Jews,” its presentation of numerous hostile exchanges between Jesus and characters described as “Jews,” and its application of significant Jewish imagery (e.g., “the temple of his body,” “I am the true vine”) to the person of Jesus rather than to traditional Jewish institutions or figures. This dissertation argues that the Gospel of John presents Jesus as the one through whom the Jewish tradition realizes its eschatological hopes in continuity with the stories and symbols of its past. As the Fourth Gospel presents its theological vision for the significance of Jesus, it also criticizes the theological vision of a rival group—that is, “the Jews.” In the Fourth Gospel, “the Jews” represents an alternative—and for John, a rival—theological vision for how the Jewish tradition might live into its future in continuity with its past. Therefore, John’s affirmations of many aspects of the Jewish tradition are bound up with its negation of how another segment of the tradition would construe those same features of the tradition.

Methodologically, this study attends to how the narrative of John characterizes Jesus as the fulfillment of particular Jewish hopes and expectations, and also as the narrative of John states (or implies) the shortcomings of Jesus’s opponents insofar as they fail to bring the Jewish tradition into more thorough continuity with its storied past and prophesied future. Attention to John’s narrative does not override the importance of its historical location, however. Questions that were directly relevant to Second Temple and late first-century Judaism about how the tradition might live faithfully are pertinent to the structure of the Fourth Gospel and its presentation of Jesus and “the Jews.” John narrates the fulfillment present in Jesus and the failure represented by “the Jews” by drawing on discourses that were accessible within late first-century Judaism. Historical context is thus essential for understanding the logic of John and the terms in which the Gospel tells its story. This study concludes that the Fourth Gospel is a late first-century narrative that takes up the question of how the Jewish tradition might move into its future in continuity with its past. Through the vehicle of the Gospel narrative, John argues for Jesus as the one who enables the people of God to experience the future toward which the Jewish tradition had long been oriented.

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With the rise of the modern nation-state in recent centuries, "the people" has emerged as the most determinative concept of human community, the decisive imaginary for negotiating and producing human difference. It has become the primary basis for killing and the measure of life and death. John Howard Yoder sought to articulate the Christian political alternative in the face of the violence of modern peoplehood, a violence that cannot be understood apart from its anti-Jewishness. After expositing Yoder's account, I argue that it is inadequate insofar as it does not attend to God's election of Israel. I then trace the rise of modern peoplehood from "the West," particularly in the case of the people of the United States, in order to expose both the peculiarly Christian racism that has informed it and the key trope of "new Israel" for the imagination of political independence and exceptionalism. Following this historicization and analysis of modern peoplehood, I build critically on Karl Barth's account of the elect people of God in order to offer a Christian understanding that can subvert the violent, racist tendencies of modern political formations and embody a peaceable alternative in the midst of them. I sustantiate my Christian account of peoplehood as determined by God's election of Israel in Messiah with readings of key passages in the Tanakh/Old Testament, the Gospel of Matthew, and the Epistle to the Romans.