Posts Tagged 'Donald Trump'

Trump’s Pro-Muslim Dog Whistle

Whoever crafted President Trump’s Jerusalem address was well-informed. Trump’s speech aimed to sooth hurt Palestinian feelings and to assure them that even though he is diverging from previous U.S. policy, he would care for what was most important to them.

While recognizing Jerusalem as Israel’s capital, Trump took care to mention that the final borders of Israeli sovereignty in the city are at the moment disputed and should be determined by both parties.

However, what was most significant for Palestinian and Muslim ears was the president’s emphasis, twice, on the current status of Jerusalem’s holiest and most contested site. Trump directly called for maintaining the “status quo” at “the Temple Mount, also known as Haram al-Sharif.” Moreover, addressing the future, he noted that “Jerusalem is today and must remain a place where Jews pray at the Western Wall … and where Muslims worship at al-Aqsa Mosque.”

For the Western audience, these words seem like a banal affirmation of the obvious. For the Muslim world, and especially for Palestinians, they are of immense importance.

Trump’s words imply that as far as the United States is concerned, Jews will not be able to pray on the Temple Mount. In signaling that the current arrangement on the holy mountain will continue, Trump actually used, perhaps for the first time, a pro-Muslim dog whistle.

Trump’s gesture seems aimed to minimize the chances of a violent outburst from the Palestinian population. The president’s team knows that the core interests of Palestinians are connected directly to the holy site, quite above and beyond Jerusalem as a whole. The White House knows that the threat of change to the status quo on the site — which allows Jews to visit the mountain but not to engage in any religious activity there — served as a significant motivation for the violent cycles Israel experienced in the summers of 2014 and 2015. This July, another outburst was barely evaded only after Israel removed metal detectors it had placed at the entrances to the site.

The point is this: Concerning Jerusalem (and often the Middle East in general), it’s not about politics, but about identity. The Palestinian national identity is linked fundamentally to Haram al-Sharif. Its origins are rooted in the Ayyubid period (12th to 13th centuries), when the land’s Muslim rulers encouraged Islamic migration to Jerusalem, while providing a binding ethos: The city’s Muslim populace, veteran and recent, will become its holy site’s protectors. Since then, the Arabs around the holy city have conceived of themselves as defenders of the faith’s sacred site.

Furthermore, with Israel neutralizing the Palestinian Authority in Jerusalem — closing its institutions, dismissing its leaders — the Palestinian population in and around the city has become depoliticized, underscoring Palestinians’ religious identity instead and further emphasizing their connection to the great mosque. Thus, whenever the impression arises that al-Aqsa is threatened, they react. The president’s words, therefore, aim to assure them that there is no such threat.

On the Jewish side, things are a bit more complicated. For most of the Zionist movement leaders in the past, the Temple Mount carried no specific appeal. Even after Israel’s conquest of the ancient city in the 1967 war, 50 years ago, what interested Israel’s leaders and Jewish populace was the Wailing Wall, not the mountain above it. Over the past two decades, however, the situation has dramatically changed, with the Temple Mount becoming for the secular right and the religious Zionists a focal point of nationalistic feelings and identity. The shift is correlated to the looming threat, from their point of view, of political compromise in Jerusalem as part of a peace initiative, and is parallel to a growing disappointment concerning the settlement project as a secure, reliable way to execute control over the land. For many, the Temple Mount has substituted the settlements as the central project and primary symbol of Israel’s sovereignty.

Accordingly, growing numbers of Israeli Jews ascend the Temple Mount, in a clearly stated attempt to exert domination on the site. The status quo, agreed upon since 1967, forbids Jewish worship at the site. But this point has become the focus of contention, with Temple Mount activists attempting to undermine it. These attempts contributed to violent escalations in the past. Indeed, in October 2015, after a wave of Palestinian terrorism, Prime Minister Benjamin Netanyahu had to state clearly, “Muslims will pray on the Temple Mount, and non-Muslims will visit there.” That was the first time an Israeli prime minister had voiced a clear vocal agreement to the discriminatory conditions, as far as Jews are concerned, of the site’s status quo.

Trump’s words are the first such spoken from the president of the United States. They promise the Muslim world, and especially the Palestinians, that what is most important for them will be protected. For Israel, they represent a blow to any attempt to open the conditions of the arrangement on the Temple Mount. It seems that in exchange for a symbolic declaration concerning Israel’s capital, Trump has given the Palestinians actual achievement on al-Aqsa.

Capture

Published in the Washington Post

Advertisements

Donald Trump as a Postmodern God

Donald_Trump_August_19,_2015_(cropped)The phenomenon of Donald Trump, his meteoric rise in the Republican halls of fame, has many reasons. Rage against the establishment, White Man’s fears, lower class economic distress and more. But I believe we cannot fully understand the massive support for the man if we fail to notice one major dimension thereof, which constitutes the source of his unique charisma.

Let me put it this way: Trump is a postmodern god.

Of course, he is very rich and can therefore do as he wishes and supposedly doesn’t need to take anyone else’s wishes and opinions into consideration. That’s true, but the issue runs deeper. As a god, Trump must be not only omnipotent, but also distant and invulnerable. As a postmodern god, that distance and immunity must come against a backdrop of his breaking the rules, his being an ubermensch who undermines conventions. And just as important, from within that distance, the postmodern god must convey emotion, warmth.

To be sure, Trump excels at undermining conventions. He says whatever he likes, be it defamatory, racist, ridicule or dirty words that no candidate has ever dared use. Equally important, he is defiantly not conforming to the conventions of standard Republican conservatism. The fact that he is not a classic conservative (used to be a Democrat, was pro-choice, pro-government intervention in property and so on) helps him in that regard because it magnifies his otherness, and thus the perception that he’s not one of us. He’s superior.

But all this would not have been enough had it not been for Trump’s ability to project authenticity. This is achieved in a postmodern society by full equation between inside and outside, by breaking down the barrier between the subjective and the objective. Trump, as is well known, says anything that comes to his head at any given moment. He hides nothing. What you see is what you get. Not only that, but he is shameless. He has no internal space separate from the external, that could supposedly have reservations about whatever is going on outside.

Trump is a moving display of spontaneity and directness, with no judgment, planning or hesitation. Therefore, he cannot be considered “fake” or “phony” (the cardinal sins of our time). His heart is open, and even if it is ugly, it’s not its content but the gesture of revealing it that matters to his admirers. Even if he says harsh things, to their mind he hides nothing from them, he is authentic, and that is the matters.

And yet, Trump doesn’t blow his top, doesn’t lose control, doesn’t fume, doesn’t cry, and doesn’t scream. He’s cool. In other words, he’s immune. He’s warm, and yet distant. He speaks from the heart and to the heart, and yet is invulnerable. American sociologist Richard Sennett noticed back in the 1970’s that this is how public attraction to a leader is built nowadays. “Controlled spontaneity,” he claimed, arouses sympathy and admiration in us, and the feeling that the person in front of us can be believed. This is what postmodern charisma means.

People believe in a pre-modern god. They have faith in a postmodern god. This trust is bestowed not because the things the god says are logical and not because his political plans are sound. Their trust is given because he, as said above, projects reliability, that is to say, authenticity. In this regard Trump brings our tendency to prefer form to content to a peak: his credibility stems from the way he expresses himself, not from what his expressions mean.

It’s fun to watch a post-modern god. His audience doesn’t want to be his friend – obviously such a man has no real friends – his audience wants to be his audience. Since the show must go on, the audience will vote for him. The way to stop him is not to tell his audience that he is evil (“Hitler”), that is by turning him into a devil (for there is no difference in form between a devil and a god). The way to stop him is by turning him into a man. This can be accomplished by making him lose his composure, by humiliating him. The Republican party has very little time to manage this.

:

Published in Hebrew in Haaretz


Tomer Persico

“The blog of one of the conference participants, Tomer Persico, has made him one of the most consistently interesting observers of Israeli religious life.”

Yehudah Mirsky, "Aquarius in Zion", Jewish Ideas Daily, 17.5.12

Interested in booking Tomer for a talk or program? Be in touch with the Jewish Speakers Bureau

Join 2,838 other followers

Advertisements