On Pride, Flags and Flowers: Jerusalem's Public Parades as a Mechanism for (de)Radicalisation
The practice of public parades involving marches has been used historically by political and civic actors as a tool of helping to accomplish recognition of particular agendas or, at the very least, suggest a peaceful proclamation of justice within a democratic framework. Over the past two decades, T...
| Authors: | ; |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
MDPI
2022
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| In: |
Religions
Year: 2022, Volume: 13, Issue: 12 |
| Further subjects: | B
Religious Nationalism
B incitement B Violence B Deradicalisation B Jerusalem B parades B Democracy B LGBTQ+ B Radicalisation |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 245 | 1 | 0 | |a On Pride, Flags and Flowers: Jerusalem's Public Parades as a Mechanism for (de)Radicalisation |
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| 520 | |a The practice of public parades involving marches has been used historically by political and civic actors as a tool of helping to accomplish recognition of particular agendas or, at the very least, suggest a peaceful proclamation of justice within a democratic framework. Over the past two decades, The pride parade and The flag parade are drawing the attention of radical stakeholders in Israel whilst taking place in Jerusalem—a religiously divided space. Based on EU official reports and data from news reports and social media publications between 2002 and 2022, this paper examines religious extremists’ presence in the above parades, in parallel to the appearance of incitement, physical violence and vandalism. All as part of an ongoing Radicalisation process. In addition, it observes the establishment of The flower parade as a civic counter-response initiated by deradicalisation agents. The research reveals that under the values and rule of democracy, the mechanism of public parades can self-trigger a dynamic between participants and opposers, exploited by extreme collectives for violent purposes. It reflects upon a fundamental dispute between different interpretations of the connection between Judaism, nationality and family values in the light of the democratic framework. One is leading to religious-based exclusion agenda on the one hand, while the other is reacting with inclusion activities on the other. | ||
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