Now that the three cultural topographies that compose my ruptured and dislocated history – Iraq, Israel and the United States – have been involved in… - Ella Shohat

Eurocentric historical discourse tends to paint a flattering picture of Europe during the "Age of Discovery" while denigrating the newly colonized peoples. At the time of the onset of colonialism and conquest, Europe was a rather brutal and superstitious place, dominated by a "demonological discourse" (Delumeau). Church-sponsored brutalities towards Jews and Muslims have to be seen therefore on the same continuum as the forced conversions of indigenous peoples of the Americas who, like the Jews and Muslims in Catholic Spain, were obliged to feign allegiance to Christianity.

in recent times, largely because of the Arab-Israeli conflict, there has been a construction in the public sphere of Jews and Muslims as always already enemies. In the media, journalists often appeal to the cliché that “this conflict goes back thousands of years.” But historically that is false; it largely goes back to the late nineteenth century and the emergence of Zionism. For many centuries and even millennia, Jews and Muslims often faced Christian prejudice together...The two stories/histories of Jews and Muslims are often told in isolation, but in fact the two groups were subjected to the same inquisition and continued to live together within Muslim spaces. In my work, I have insisted on the Judeo-Muslim hyphen, because while the Judeo-Christian hyphen implies a legitimate meta-narrative, the Judeo-Muslim hyphen has been elided. Yet, historically the Judeo-Muslim hyphen could be seen as the norm rather than the Judeo-Christian, which is a relatively recent phenomenon, going back to the Euro-Jewish enlightenment and reinforced by Zionist Eurocentrism.

The uniqueness and common victimization of all Jews at all times is a crucial underpinning of official Israeli ideology. The genocides of indigenous Americans and Africans are not a point of reference, while the linked persecution in Iberia of Jews and Muslims, Conversos and Moriscos, is rendered irrelevant. This selective reading of Jewish history hijacks the Jews of Islam from their Judeo-Islamic history and culture and subordinates their experience to that of the Ashkenazi-European shtetl, presented as a "universal" Jewish experience. In the Zionist "proof" of a single Jewish experience, there are no parallels or overlappings with other religious/ethnic communities. All Jews are by definition closer to each other than to the cultures of which they have been part. The Jews of Islam, and more specifically Arab Jews, problematize this Eurocentric representation.