Rabia Aamir

This paper seeks to evaluate the claims of two very influential movements, Zionism and Hindutva, in the context of Palestine and Kashmir. An objective understanding of the world’s geopolitics allows us to understand the implications of films like Exodus (1960) and programs like Bharat Ek Khoj (1988), which have played a pivotal role in shaping our view of recent history. These two celluloid depictions serve as primary sources for study in this research, whereas other mediatic depictions serve as secondary sources. Building an argument about the growing exploitation of the native populations of these two regions, this work attempts to theorize about the Zionist and Hindutva apologia in contemporary times as an “implonialism”: a phenomenon comprising elements of colonialism, imperialism, despotism, and fascism. I further argue that these chronicles, manifested in the politics of film and narrative media, are post-truths that need to be investigated to understand the implicit Islamophobia in these mediatic encounters and, in so doing, to decolonize our minds. Therefore, engaging with Andrew Shryock’s theorizing in his edited book Islamophobia/Islamophilia: Beyond the Politics of Enemy and Friend (2010) and John L. Esposito and Ibrahim Kalın’s edited book, Islamophobia: The Challenge of Pluralism in the 21st Century (2011), this research is a decolonial reading of Zionist and Hindutva apologia that exhibit Islamophobic/Islamophilic implonialism.

After the Winter 2022 Issue on Climate Change and Migration was released, Insight Turkey organized an online where experts discussed climate migration with a focus on cases from Turkey and beyond. As the Insight Turkey team, we hope that the panel's comments are informative and provide a better knowledge of the issues at hand. A video of the entire panel session is available on our YouTube channel

As the episodes of forced evictions in the environs of Jerusalem gain momentum even amidst a global pandemic at the dawn of the third decade of the twenty-first century, this paper studies the individual narrative of an anglicized Arab woman, Ghada Karmi, who was forced to leave the place of her birth and childhood more than eighty-three years ago. Engaging Althusser’s theory of ideology and interpellation, this paper examines this recurring pattern of brutal practice as an environmental ethical concern. By stating the postcolonial environmental ethic of her homeland through her latest memoir, Karmi questions unexamined idées reçues,1 preexisting units of information, that impede the process of any solution for the Palestinian predicament. Understanding the need for social justice and decolonization, as manifested in Karmi’s memoir, this conceptual paper investigates how she presents her right to return to the land of her birth, how she problematizes the ongoing marginalization, erasure, and Nakba of her land, both by external as well as internal factors, and how she states the environmental ethic of her place.