Race is a Western political project. Religious freedom is a Christian political project. The linkages between the two enabled European nations and their settlers across the globe to condemn natives, slaves, and non-European immigrants to inferior status, and in turn legalize control of their lands and bodies.1 The consequent race-religion systems of power and privilege, which inform Rabiat Akande's thesis, offer valuable insights into the racialized boundaries of contemporary Palestine-Israel discourse in the United States.2 Specifically, the racialization of Muslims and Arabs as terrorism supporters and presumptively anti-Semitic subjects them to censorship, harassment, and discrimination when they advocate for the human rights of Palestinians in Gaza and the West Bank. This essay argues that infringements on Muslims and Arabs’ dissenting speech and political activism is another way in which the racialization of religion produces a mutually constitutive form of discrimination.

It is a long-standing principle of international law that every breach of an international obligation that results in harm gives rise to a duty to make adequate reparation. Reparations can take different forms, from the ideal of full restitution to the provision of satisfaction, and the payment of compensation. Notwithstanding reparation's main aim––to ameliorate, if not eradicate, the detrimental consequences of an internationally wrongful act–– it also serves other purposes, such as reinforcing the authority of the norm breached, acknowledging the injury, and recognizing the bearer of harm (the victim). This essay adopts a queer approach to examine the role played by reparation–– in particular, compensation––in determining what (and whose) suffering matters to international law. With a focus on internationally wrongful acts that result in deprivation of life, this piece discusses who is seen as worthy of redress when a violation of the right to life has taken place, as this, in turn, speaks volumes about who is seen as legally entitled to suffer, to mourn and, ultimately, to love. This essay argues that reparation orders from international human rights courts offer a valuable opportunity for re-evaluating––and perhaps even overcoming––heteronormative understandings of kinship.

In the present study the phrase “ foreign policy ” will be used to refer to the purposes or objectives and the corresponding program of action held in view by one nation in carrying on its relations with other nations. More especially it is intended to refer beyond the surface current of events which constitute the foreign affairs or diplomatic relations of a nation in an objective sense, and which are frequently confused with the rules or tenets of policy followed by the nation in conducting its foreign affairs, and to indicate solely the principles guiding the nation in this activity. Without interpretation in terms of principle, a record of the discontinuous incidents in the foreign affairs of a nation is as meaningless as a list of the names of the kings of England.

In July 1967, one month after Israel's occupation of the West Bank, Gaza Strip, Sinai Peninsula, and Golan Heights, Israel's Military Advocate General (MAG), Colonel Meir Shamgar, appeared before a Knesset committee to discuss the Israel Defense Forces (IDF)’s duties in the areas under its control. Col. Shamgar had led the MAG Corps in the preparations in the event that a future war would find the army occupying beyond Israel's borders. Col. Shamgar began his presentation by stating:

Selection of a library can be a troublesome problem for the lawyer advising clients with international problems. Fortunate is he whose office is but a stone’s throw from the library of a great law school or one of the few Bar Association libraries with the knowledge and funds to enter the foreign field. Most lawyers must get along with the relatively few materials which can be made available in their office or in the local law library.

It is not too much to say that the municipal law of every civilized state recognizes certain rights as belonging to every individual, including the right to property, the violation of which constitutes a tort. Municipal law also very generally recognizes certain duties as attached to every individual the breach of which, coupled with consequent damages to another, is a tort. Thus, a tort is sometimes defined as a private or civil wrong or injury, and sometimes as the breach of a legal duty.