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Days Of Rage


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Come meet Andy Campbell, the curator of Days of Rage, our current and timely exhibition on LGBTQ+ activist posters from the 1970s-1990s. Enjoy beverages and light snacks in the courtyard of ONE Archives at the USC Libraries.


While distributing leaflets, Jenny meets Hal (J. Alphonse Nicholson), a charming African-American Sears employee who takes a strong interest in her, if not necessarily her cause. He has mixed feelings about her protests against the war, since his brother enlisted and is currently serving overseas. Not long after he shows up a few days later and gifts her with a pair of gloves, the two begin a romantic relationship.


Israeli forces killed a Palestinian on Wednesday as hundreds of people observed a day of civil disobedience in solidarity with a Jerusalem refugee camp that has been under Israeli lockdown for five days.


They announced a day of civil disobedience and encouraged Palestinians across Jerusalem to join them in protests and strikes. Their statement was read through mosque loudspeakers and printed and distributed around the city.


Because it is not inflammatory, at least not in the context of Islamic culture. \"We must not try to interpret Islamic terms and cultural signals by using our Western ideas,\" said Fawaz Gerges, a professor in the department of international affairs and Middle Eastern studies at Sarah Lawrence College, and an ABC News consultant. Gerges pointed out that in Islamic culture \"ghadab\" means anger or frustration. A day of rage does not mean a day of jihad (war), added Gerges.


\"Disciplined manner\" is a repeated theme among Islamic moderate leaders who encourage people to protest. As Gerges reminded me, when the cleric al-Qaradawi called for a day of rage, he stressed repeatedly that it should be civilized, urging Muslims to behave with civility and dignity. \"We must show the world that we are still civilized even when we are aggrieved,\" he said.


Even so, shouldn't Westerners be worried about the use of words like \"rage\" As an ABC News Muslim colleague of mine in Egypt, Hala Abukhatwa, put it, \"'Yaum al Ghadab' means 'come to the streets,' 'protest,' maybe 'burn a flag.' But it doesn't mean hurt someone. In our culture, expressions are usually in black and white, not nuanced like in the West,\" she continued. \"We are either happy or we are sad, glad or angry. We don't say 'come to the streets and be ambivalent.'\"


She went on to say that the concept of public protest is a relatively new, and a very Western, idea. In the Islamic world, historically, autocratic rulers suppressed public protests, not because they were Islamic leaders but because they were repressive. If you took to the streets in those days, you had to be pretty darn angry, or enraged, to risk the backlash of a repressive regime.


So a day of rage, as a term, is deeply rooted. Freedom of expression, freedom to protest peacefully, has improved in parts of the Islamic world, but the old words, the old terms of reference, are so deeply rooted in the language that \"Yaum al Ghadab\" is still used.


The drive to rationalize the Japanese economy proceeded apace under the stern directorship of newly arrived Detroit banker Joseph Dodge. In the name of rationalization, the so-called "Dodge line" reinvigorated Japan's largest enterprises-the same ones that had been the main engines of its wartime economy-and encouraged recentralization of economic decision-making. Even article nine's renunciation of war became an impediment to U.S. interests. Only four years after imposing the "peace constitution," U.S. planners found themselves pressuring Japan to allow U.S. bases to remain on its soil and to rearm, so that it could begin to participate actively in regional security. Indeed, the U.S. began to see these as conditions for ending the occupation.


This is not a passive silence. It is an active silence, a fierce commitment to distraction and irrelevance in the face of an existential crisis. It is a void assiduously fill




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