In this paper I explore white attempts to move toward a proactive position against racism that will amount to more than self-criticism in the following three ways: by assessing the debate within feminism over white women's relation to whiteness; by exploring "white awareness training" methods developed by Judith Katz and the "race traitor" politics developed by Ignatiev and Garvey, and; a case study of white revisionism being currently attempted at the University of Mississippi.

In this article, I engage in a criticism of Jean François Lyotard’s tropological approach to Judaism, arguing that his articulation of the “the jew” as figural projection serves to establish and rigidify a number of freighted binaries such as those between reason and myth, philosophy and theology, and modern and postmodern. In comparison, I posit Theodor Adorno’s approach to tropes of Judaism as one which encompasses Lyotard’s productive emphases on the role of forgetting in subject formation while loosening these same (...) binaries. (shrink)

Then UK Labour Party leader Jeremy Corbyn’s attendance at a Passover Seder organised by the radical leftist group, Jewdas, in April 2018, led to a brief but vitriolic controversy involving Anglo-Jewish umbrella organisations concerning who qualifies to speak as a Jew. This article uses this controversy to engage with Judith Butler’s attempt to address this question, suggesting that in decentring Zionist claims to Jewish subjectivity she fails to take account of how different Jewish subjectivities are formed, and thus ends up (...) proposing a ‘good Jew/bad Jew’ binary that dissolves Jewishness into universal humanism. Drawing on the work of the German-Jewish mystical anarchist Gustav Landauer (1870–1919), the article proposes a different way of understanding subjectivity that retains ontological inherency as a plausible precondition for ethical solidarity. As such, the article’s argument has implications not merely for a reworked understanding of Jewish subjectivity but for the politics of subject formation more broadly. (shrink)

By placing Butler’s Parting Ways: Jewishness and the Critique of Zionism (2012) in counterpoint with Said’s After the Last Sky: Palestinian Lives (1986), this essay aims to shed new light on Butler’s political and ethical writing, revealing, in particular, the ways in which a politics of cohabitation is inseparable from the process of translation. Both Butler and Said articulate the difficult yet necessary task of establishing a just cohabitation through the translation between two histories of exile, Jewish and Palestinian. Firstly, (...) I examine Butler’s efforts to derive a principle of cohabitation from the Jewish history of diaspora, arguing that it should be understood as a response to Said’s reflections on Jewishness in Freud and the Non-European. I then seek to illuminate how statelessness structures the interplay of text and image in After the Last Sky, arguing that exilic tension provides the framework for Said’s rethinking of comparativism. (shrink)

Given the immense mobilizing power possessed by the rhetoric of nationalism, as well as the many resources which can be tapped by groups which successfully establish national claims, it is not surprising that we have recently seen such a resurgence in nationalist discourse. One of the things which may surprise us, however, is the growing breadth in thetypesof groups which now launch such claims. No longer is the discourse of nationalism limited to use by ethnic groups and territorial populations. Recently (...) it has come to be deployed by groups which we would normally tend to look upon as social movements. There has been a growing realization of the way in which constituencies such as Blacks, gays and lesbians, Chicano/as, and so on, make up distinct peoples, with cultures, public institutions, dialects, tastes, and social practices that set them off from the people or peoples around them. (shrink)

Focusing on Judith Butler's highly influential work on gender, this article draws attention to a certain feminist inheritance of an emphasis on mimesis and imitation that resonates with the ways in which theoreticians responded to the calamitous events of essentialist politics and versions of belonging that were central to the political vision of Hitler's National Socialism and to the events of the Second World War. The intention is to point to this trajectory, to give Butler's work a genealogy that traces (...) the notion of mimesis back into work which employed the concept within socio-theoretical responses to anti-Semitism, in order to initiate a discussion of mimesis in a new contemporary agenda. The question of mimesis in this new agenda is significant in its reutilization of the concept in a way that moves the focus away from assumptions of the repressed natural process that underpinned Adorno and Horkheimer's thesis, and towards the complex manoeuvres of continued performances and continued `tradition', away from judgements of authenticity and towards the reasons why people maintain certain embodied subjectivities. Such a perspective raises the questions of generational relations, of foreclosed possibilities and of affective attachments to identity that reach beyond the Nietzschean sense of a wounded attachment. A focus on the responsibilities and pressures of `cultural survival' seems fruitful as a guiding concept in this exploration of the connections between identification, affiliation and the power contexts within which mimesis, as a form of repetition or `citation', occurs. (shrink)

Freud completed his last book, on Moses and Monotheism, in 1939, while in his London exile. Its publication was deemed untimely, as its two main theses could be construed as a form of Jewish self-hatred. The first claim questions Moses’ Jewish origins and contends that the founder of the Jews was in fact an Egyptian; the second suggests that the Jews killed Moses and then created his myth as a coping mechanism for concealing their terrible deed. In this article, I (...) contend that Moses and Monotheism can be read as Freud’s intervention in debates on the ‘Jewish Question’. After revisiting Freud’s original argument (I), I assess its reception among leading Jewish intellectuals of the 20th century (II). I then use Freud’s arguments to look at the two key themes of the Jewish Question: understanding the defining features of Jewish identity (III) and the pervasiveness of antisemitism in Western culture (IV). (shrink)

The trilingual author Mikhah Yosef Berdichevsky is widely known as a literary modernist and a rebel against Jewish socio-religious conventions. Yet he also developed an original dialectical way of thinking about Jewish tradition. Berdichevsky’s theory of tradition is partly elaborated in his undeservedly obscure Yiddish stories. In order to reconstruct this theory, we undertake a typology and thematic analysis of their signature literary trope: the unrealized wedding.

This article develops a theoretical framework for analysing the growing public prominence, and rising influence, of transnational religious movements on the contemporary world stage, with specific reference to the case of Agudat Israel, a prominent ‘ultra-Orthodox’ Jewish organization. It first considers the place of ‘religion’ within the context of the historical emergence of the world system of modern nation-states, addressing some of the conceptual ambiguities associated with the ideas of national vs transnational religious formations. The article then provides a historical (...) sketch of the European Jewish encounter with modernity, focusing on the rise of transnational movements like Agudat Israel. Lastly, the article situates Jewish Orthodoxy within a comparative framework for the study of transnational religio-politics. The article concludes by asking whether transnational religious movements might be trapped within the instrumental logic of state governmentality they claim to oppose, and if so, with what consequences. (shrink)