By John Tehranian

Middle Easterners: Sometimes White, Sometimes Not - an article by John Tehranian
The Middle Eastern question lies at the heart of the most pressing issues of our time: the war in Iraq and on terrorism, the growing tension between preservation of our national security and protection of our civil rights, and the debate over immigration, assimilation, and our national identity. Yet paradoxically, little attention is focused on our domestic Middle Eastern population and its place in American society. Unlike many other racial minorities in our country, Middle Eastern Americans have faced rising, rather than diminishing, degrees of discrimination over time; a fact highlighted by recent targeted immigration policies, racial profiling, a war on terrorism with a decided racialist bent, and growing rates of job discrimination and hate crime. Oddly enough, however, Middle Eastern Americans are not even considered a minority in official government data. Instead, they are deemed white by law.
In Whitewashed, John Tehranian combines his own personal experiences as an Iranian American with an expert’s analysis of current events, legal trends, and critical theory to analyze this bizarre Catch-22 of Middle Eastern racial classification. He explains how American constructions of Middle Eastern racial identity have changed over the last two centuries, paying particular attention to the shift in perceptions of the Middle Easterner from friendly foreigner to enemy alien, a trend accelerated by the tragic events of 9/11. Focusing on the contemporary immigration debate, the war on terrorism, media portrayals of Middle Easterners, and the processes of creating racial stereotypes, Tehranian argues that, despite its many successes, the modern civil rights movement has not done enough to protect the liberties of Middle Eastern Americans.
By following how concepts of whiteness have transformed over time, Whitewashed forces readers to rethink and question some of their most deeply held assumptions about race in American society.

New York; London: NYU Press, 2008. 250p.

By Elise Thomas

Drag Queen Story Hours (DQSH) and similar drag events for child audiences have been held in libraries across Australia for several years. In previous years these events were mostly uncontroversial and the response to them positive, despite some critical commentary from right-wing media and politicians. In late 2022 and over the course of 2023, however, the situation changed.  

Inspired by increasing transphobic and anti-drag rhetoric and conspiracy theories about drag performers emanating from the US, a loose network began to mobilise to disrupt all-ages drag events in Australia. At least a dozen events across the country were targeted with online harassment and/or offline protest between September 2022 and February 2024, and likely more which were not publicly reported on. This is occurring in the context of broader anti-LGBTQ+ hate and mobilisation, including incidents during WorldPride celebrations in Sydney, which ran from 17 February to 5 March 2023; a violent mass attack on pro-LGBTQ+ protesters on 21 March; and the attendance of neo-Nazis at an anti-trans rally in Melbourne on 18 March.  

This country profile uses analysis of open sources including social media content (primarily from Facebook and Telegram), protest footage and media interviews to examine the growth of anti-drag hate and harassment in Australia. It breaks down the groups and influencers involved into four broad categories: fringe politicians and far right media; conspiracy theory groups left over from the anti-lockdown movement; neo-Nazis; and Christian groups active in anti-LGBTQ+ demonstrations.  

Amman; Berlin; London;Paris; Washington, DC : Institute for Strategic Dialogue. 2024, 22pg

By J.M. Vorster, Nico Vorster, Jan A. du Rand, Riaan Rheeder, Dirk van der Merwe, Theuns Eloff, Ferdi P. Kruger, Reginald W. Nel

Race and inequality have always been sensitive topics in South African society due to its colonial past, diverse social composition and apartheid legacy of legal discrimination against people on the basis of their skin colour. Racial tensions seem to be escalating in South African society and disturbing racialised rhetoric and slogans are re-entering the political and social landscape. Another disturbing phenomenon has been violent incidents of xenophobia against African immigrants. The question probed by this book is: What perspectives can theology offer in addressing the roots of racism, inequality and xenophobia in South Africa and how can it and the church contribute to reconciliation and a sense of togetherness among South African citizens? Various methodologies and approaches are used to address this question. In chapter 1, Theuns Eloff employs a historical and socio-analytical approach to describe the social context that has given rise, and is still giving impetus to racism and other forms of intolerance in South African society. Nico Vorster approaches the issue of distorted racial identity constructions from a theological-anthropological perspective. Utilising various empirical studies, he attempts to provide conceptual clarity to the concepts of racism, nationalism, ethnocentrism and xenophobia, and maps the various racisms that we find in South Africa. His contribution concludes with a theological-anthropological discussion on ways in which theology can deconstruct distorted identities and contribute to the development of authentic identities. Koos Vorster provides a theological-ethical perspective on social stratification in South Africa. He identifies the patterns inherent to the institutionalisation of racist social structures and argues that many of these patterns are still present, albeit in a new disguise, in the South African social order. Jan du Rand provides in chapter 4 a semantic discussion of the notions of race and xenophobia. He argues that racist ideologies are not constructed on a factual basis, but that racial ideologies use semantic notions to construct social myths that enable them to attain power and justify the exploitation and oppression of the other. Du Rand’s second contribution in chapter 5 provides Reformed exegetical and hermeneutic perspectives on various passages and themes in the Bible that relate to anthropology, xenophobia and the imperative to xenophilia [love of the stranger]. Dirk Van der Merwe’s contribution analyses, evaluates, and compares both contemporary literature and ancient texts of the Bible to develop a model that can enable churches to promote reconciliation in society, while Ferdi Kruger investigates the various ways in which language can be used as a tool to disseminate hate speech. He offers an analytical description of hate language, provides normative perspectives on the duty to counter hate speech through truth speaking and phronesis (wisdom) and concludes with practical-theological perspectives that might enable us to address problematic praxis. Reggie Nel explores the Confessions of Belhar and the Declaration of Accra as theological lenses to provide markers for public witness in a postcolonial South African setting. The volume concludes with Riaan Rheeder’s Christian bioethical perspective on inequality in the health sector of sub-Sahara Africa. This book contains original research. No part was plagiarised or published elsewhere. The target audience are theologians, ministers and the Christian community, but social activists, social scientists, politicians, political theorists, sociologists and psychologists might also find the book applicable to their fields.

Durbanville, AOSIS. 2017, 338pg

By Ghaffar Hussain

Each society needs to clearly define what it considers unacceptable if it wishes to stay functional. 

• We must tackle extremism in a way that preserves civil liberties.

• A definition must be technical and workable and term ‘extremism’ must not become a mere adjective. 

• A definition of extremism must focus on themes that undermine its core ethos of a society, which in the anglosphere context are intolerance, violence and hatred.

  Washington, DC: George Washington University Program on Extremism. 2024, 10pg