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Drawing on Levinasian concepts of sleep, insomnia, and the il y a, this paper examines the liminal states of insomnia and sleep within the Palestinian-Israeli conflict. Sleep and insomnia, being proximates of death as well as displacement and anonymous existence successively, are topics that have not, to the best of our knowledge, received any critical commentary within (post)colonial studies. This paper argues that the Israeli military occupation deprives Palestinians from sleep, casting them into the horror and anonymous existence of insomnia which, like the Israeli occupation, signifies impervious dialogue and is a catalyst for both psychic and physical displacement. As the Israeli occupation deprives Palestinians of place and sleep, two terms in the words of Levinas recognised as intertwined, it is the ethical responsibility of Palestinians and Palestinian leaders to arm themselves with wakefulness so as to secure their homeland (place) and to fortify themselves against displacement and the horror of the night. Sleep reveals an ethical dimension when examined closely within the Israeli-Palestinian conflict due to its subtle proximity to death. Hence, we contend that falling asleep on the part of Palestinians is unethical due to its direct adverse effects, namely, displacement and death. [ABSTRACT FROM AUTHOR]

The online mode of education has created a space for a decolonial pedagogy that allows student liberation from in-class education which perpetuates students' passivity. Drawing on Freire's concepts of banking education, dialogue and democracy, Said's various works and concepts, including 'margins' and 'centres', and students' testimonies concerning online and in-class modes of education, we contend that online education shatters the hegemony of instructors over the process of education. While students air their proclivity for emancipation from the hegemonic intricacy of the traditional classroom, instructors also highlight the importance of dialogue, research and enriching discussions that subvert the teacher-student hierarchy. While some instructors used to follow research and dialogue in class, they encountered challenges in introducing topics related to sexuality, politics and religion. However, these issues have shored up during online education as the emphasis on the part of instructors and students has been on constructing arguments rather than memorising materials. Thus, the online education we have been forced to adopt is a call for a paradigm shift in the sense that the traditional mode of education perpetuates students' passivity and suppression of their voices in ways that resonate with the suppression of Palestinian voices by the Israeli-settler colonialism. [ABSTRACT FROM AUTHOR]

This article follows the critical lines of new historicism, feminism, psychoanalysis and presentism so as to scrutinise the destructive practices of enforced marriage and turning a deaf ear to the female voice in Middleton's The Changeling and contemporary Palestine. The eclectic range of critics I am employing opens up gender-based readings in the teaching context of the Department of English Language and Literature at An-Najah University where I teach Renaissance Drama. In both the fictional world of The Changeling and in contemporary Palestine, tragedy ensues because male figures refuse to listen to female figures' voices and such aural closure to the female voice is a symptom of masculinity in crisis. I contend that female figures are active agents who can strengthen or weaken male figures' honour which is represented as a matter of public performance rather than an inherent signifier. [ABSTRACT FROM AUTHOR]