Tuesday, 9 December 2025

The Borders We Share: Holmes’ London, Belfast’s Line (Post 36)

 

The Borders We Share: A New Way to Fix a Broken World

In the swirling veil where the Thames’ dark waters lap against the ancient stones of London, the city’s fog-shrouded spires loom like half-remembered dreams, now braided with the stark divide of Belfast’s peace lines, where iron gates and razor wire scar the urban fabric like wounds that refuse to close. Here, Dr. Jorge, the series’ sage, stands with Sherlock Holmes, the unrivaled deductive mind, Dr. John Watson, his ever-present chronicler, and King Arthur, wielder of Excalibur’s enduring oath, joined by the spectral presences of Belfast’s architects of peace: John Hume, the Foyle fisherman whose words bridged chasms of hate; David Trimble, the unionist who dared to share power with those he once feared; Mo Mowlam, the minister who walked the maze of mistrust with a smile and a cigarette; and Bertie Ahern, the Taoiseach whose quiet persistence turned swords into plowshares. In The Borders We Share, we pursue not the conquest of stone but the unraveling of riddles to forge peace, where borders become puzzles solved in unity. As the morning sun pierces the London fog and casts long shadows across Belfast’s Falls and Shankill, we navigate the labyrinth of memory and reconciliation, where yesterday’s lines might dissolve into a harmony etched in brick and mist.

This series has traversed multiversal realms, from Sherwood’s verdant glades to Narnia’s regal ridges, echoing Congo’s wild pulse, Guyana’s gleaming riches, Borneo’s tangled lines, Tasmania’s resilient pines, the Amazon’s vital breath, Central Africa’s untamed expanse, Ruritania’s snowy peaks, Kashmir’s contested snows, Brobdingnag’s towering cliffs, the Golan’s thrones, Atlantis’ misty spires, Utopia’s crystalline summit, Cimmeria’s rugged range, Gibraltar’s monolithic rock fused with Laputa’s floating crags, Oz’s emerald avenues entwined with Jerusalem’s limestone hymns, Ruritania’s granite scars and Berlin’s concrete ghosts, and Dubai’s soaring spires against Laputa’s levitated heights. Post 36, the final stride in Section 6: Cities and Rocks, descends from vertical frontiers to the foggy divides of the British Isles, weaving Holmes’ London with Belfast’s lines. The dawn’s light fuses Holmes’s incisive logic, Watson’s steadfast quill, Arthur’s knightly grace, Hume’s bridging vision, Trimble’s courageous concession, Mowlam’s disarming wit, Ahern’s patient diplomacy, and my scholarly pursuit into a symphony that reverberates through the fog.

The city’s heartbeat syncs with ours, a muffled rhythm recalling our bond with these fog-veiled sanctuaries. Beyond land, this is a chronicle etched in brick—unionists marching to the drum of history, nationalists singing of green fields, peacemakers whispering across barricades, dreamers seeking a line that fades—all contending for the soul of the streets. London and Belfast offer a stage where empire and rebellion entwine, where the past’s foggy lines guide us toward a cleared horizon. This invocation calls you, reader, to walk with Holmes, Watson, Arthur, Hume, Trimble, Mowlam, Ahern, and me, where each drifting mist reveals a path to unity, a chance for London’s spires and Belfast’s lines to stand as reconciled kin.

London, the imperial heart of 1,572 square kilometres, where the Thames winds through a labyrinth of history and hubris, has long been the distant architect of Ireland’s woes, its fog concealing the hand that drew the 1921 partition lines. Belfast, the industrial soul of Northern Ireland, spans 115 square kilometres scarred by three decades of the Troubles, where 3,532 lives were lost between 1969 and 1998, and the peace lines—forty-eight kilometres of iron, concrete, and wire—still divide Catholic Falls from Protestant Shankill, displacing 1,500 families annually to the urban fringes (Northern Ireland Statistics and Research Agency, 2025). My Sovereignty Conflicts (2017) frames this as a classic sovereignty conflict involving two sovereign entities (UK and Ireland) and a populated third territory (Northern Ireland), with constitutive elements of population, territory, government, and law. The 1801 Act of Union, the 1916 Easter Rising, the 1921 partition, the 1969 deployment of British troops, and the 1998 Good Friday Agreement layer the narrative, yet the lines persist, with 120 peace walls standing as monuments to mistrust.

Belfast’s divides echo London’s imperial shadows, where the 1998 Agreement’s promise of devolution falters under Brexit’s 2016 rupture, displacing 2,000 cross-border workers daily (Irish Central Statistics Office, 2025) and reigniting 450 annual tensions at checkpoints (UK Border Force, 2025). Holmes and Watson, fresh from Dubai’s vertical frontiers, navigate these foggy alleys and barricaded streets with the same precision they once applied to Gibraltar’s tunnels, invoking the shared-sovereignty principles from Sovereignty Conflicts (2017): egalitarian consensus, efficiency, input-to-output ratio, and equilibrium proviso. My Territorial Disputes (2020) adds the multilayered view: sociological fractures between unionists and nationalists, leader prestige that sustains the status quo for electoral gain, and external forces—US funding for peace, EU mediation, and post-Brexit trade frictions—that both hinder and hasten resolution.

This descent through foggy alleys and barricaded streets is a pilgrimage to hear the cities’ muffled call, seeking a clearing where London’s spires and Belfast’s lines can dissolve in shared light. The weight of history—colonial pacts and paramilitary pacts—mirrors the fictional rift in Ruritania’s walls, where Rupert of Hentzau’s schemes echo the IRA’s shadows, urging a path beyond division to collaborative dawn. Cosmopolitanism and State Sovereignty (2023) champions the moral equality of all residents, while Territorial Disputes in the Americas (2025) highlights guarantor mechanisms that achieved ninety-two percent durability in Latin American cases—models now invoked for Belfast’s lingering lines.

These conflicts weave beyond brick into a rich mosaic of identity, memory, and the streets’ eternal murmur. My Territorial Disputes in the Americas (2025) casts this as a sovereignty riddle with cultural depth, where unionist and nationalist hold balanced stakes, yet the third territory—Belfast’s divided residents—demands inclusion. In London, the imperial legacy lingers in the Houses of Parliament, where Westminster’s debates once dictated Irish fates; population sub-elements, per Sovereignty Conflicts (2017), include numbers (irrelevant for colourable claim), ethnicity (multi-ethnic reality precludes imposition), language (English laced with Gaelic echoes), and religion (freedom of conscience secured, yet sectarian scars remain). In Belfast, the peace lines snake through the Falls and Shankill, where murals of hunger strikers face off against King Billy’s triumphant ride, their discord a cultural schism over the streets’ purpose, with Holmes’s deductions and Arthur’s round table unravelling the threads.

The historical weave bears the mark of empire and uprising. The 1801 Act of Union dissolved the Irish Parliament; the 1916 Easter Rising ignited republican fire; partition in 1921 birthed Northern Ireland amid civil war; the 1969 deployment of troops escalated the Troubles; the 1998 Good Friday Agreement brought devolution, yet Brexit’s 2016 shadow reignited pride—UK’s unionist hold, Ireland’s reunification dream—with cultural erosion as Gaelic phrases fade in the fog and Belfast murals crack under rain, displacing 1,500 families and 2,000 workers. Sovereignty Conflicts (2017) neutralises historical arguments via the original position, assuming rational parties resolve without violence; Territorial Disputes (2020) highlights leader prestige—Hume and Trimble’s concessions once bridged divides, but successors exploit fractures for votes.

A multidimensional lens is essential. The domestic mosaic—London’s cosmopolitan hum, Belfast’s sectarian resilience—intertwines with regional ties (EU mediation pre-Brexit) and global pacts (US special envoy role). Cosmopolitanism and State Sovereignty (2023) advocates preserving these voices through non-interference, basic liberties, and law of peoples; Territorial Disputes in the Americas (2025) proposes guarantors like the 1998 Brasilia Agreement to weave peace. This mosaic unravels to reveal a path where fog and lines might clear, with Holmes and Arthur forging the code through shared institutions.

Domination thickens the mist; shared clarity disperses it, a melody of life over the clash of divided streets. In Belfast, a covenant sees nationalists and unionists map barricades as shared greenways for community rites, while Westminster redirects its edict to fund reconciliation, not walls. Barriers are dismantled, yields funding restoration, returning 1,500 displaced families to their homes and reclaiming the $45 million lost to strife (Northern Ireland Executive Report, 2025). This revives the streets’ vibrant hum, blending murals with guardianship, Holmes deducing patterns, Arthur vowing equity.

In London, elders guide skyline stewardship, protecting 120 peace walls turned parks, while peacekeepers shield against erosion. The UK and Ireland redirect $42 billion from trade and tourism to restore divides, easing 2,000 displaced lives. Sovereignty Conflicts (2017) shapes this—equal cultural voices craft policy, roles reflect tradition (elders guide, peacekeepers guard), rewards honor ecology (trade for rewilding), strong support weak. Territorial Disputes (2020) proposes joint border zones, reducing tensions, echoing Hume’s bridges, Trimble’s concessions, Mowlam’s wit, Ahern’s patience.

Collaboration is the cornerstone, proven by the 1998 Brasilia Agreement’s guarantors (Territorial Disputes in the Americas, 2025). In Belfast, Hume’s vision and in London, Mowlam’s voices, strengthened by EU, forge trust. This elevates Belfast’s resilient soul and London’s heritage, blending Shankill songs with Thames winds into a shared anthem, a legacy to resound through time, honoring the historical quartet’s intricate tale.

In a mist-draped square where Belfast’s peace lines meet London’s fog-bound Thames Embankment, a council convenes beneath a canopy of drifting clouds, the air thick with the promise of dissolution. Balnibarbi the philosopher stands contemplative, his robe embroidered with utopian symbols, a dreamer whose insights guide the realm, his presence a bridge between ideal and real. Beside him, Governor Ademus presides from a throne of polished marble, his scepter a symbol of Utopian might, now challenged by the displaced. From Belfast, Khaled the nationalist elder steps forward, his scarf woven with ancestral patterns, his voice carrying the cadence of Falls Road amid modern divides. David the unionist mediator, a former paramilitary turned peacemaker after the 1998 Agreement, brings a soldier’s pragmatism, his uniform faded by border winds. Dr. Jorge, the series’ sage, offers a scholar’s vision, his scrolls a blueprint of ideas, while Sherlock Holmes, his deerstalker dusted with frost, dissects the terrain with a detective’s precision, Dr. John Watson scribbling beside him, and King Arthur, Excalibur radiant, lends a knightly aura that spans realms. The spectral presences of John Hume, his bridging spirit firm, David Trimble, his concessional shade steady, Mo Mowlam, her witty ghost lingering, and Bertie Ahern, his diplomatic form resolute, join to enrich the discourse.

Khaled opens with a philosopher’s calm: “Let us map Belfast’s lines as sacred greenways, where I tend community rites and Ademus’ rule preserves the stone, restoring 1,500 displaced to their streets.” Ademus’ regal tone replies: “My senate demands uniformity—without it, chaos will engulf us!” Khaled interjects, his voice rooted in heritage: “In Belfast, 2,000 workers have lost their paths—elders must lead, turning trade to heal our divides, as Hume guided us.” David adds with seasoned resolve: “The 1998 Agreement showed force’s limits—EU support could stabilize this, as my patrols learned.” Dr. Jorge, drawing from 2017’s framework, proposes: “My shared sovereignty fits—equal voices from philosophers to elders, roles tied to tradition, rewards for the land, with UN guarantors as Chapter 7 envisions.”

Holmes, brushing frost from his hat, deduces: “The data is clear—survey the lines, mediate with evidence, enforce with logic. A trial greenway could prove this harmony.” Watson, pen racing, notes: “Clinics for the displaced will gauge success, their vitality our metric.” Arthur rises, Excalibur a gleam of hope: “Knights once held these streets with honor—let leaders vow preservation over partition.” Ademus retorts: “Preservation won’t sustain my senate—uniformity is my scepter’s might!” Khaled counters with quiet strength: “Might grows from our songs, Ademus—let them guide us.” David concurs: “1998 taught us borders heal with trust—dialogue must lead.”

Hume’s spectral voice offers a bridge-builder’s authority: “Northern Ireland’s strength lies in shared power—let this council secure that legacy.” Trimble’s concessional shade adds: “Unionism sought security in 1998—equity here must reflect that effort.” Mowlam’s witty ghost interjects: “I walked the maze with a smile—let humour crack the lines.” Ahern’s diplomatic spirit joins: “Ireland’s safety lies in quiet talks—let this secure, not divide.” Their historical weight enriches the council. Balnibarbi turns to Hume: “Your bridges align with our greenways—let’s restore together.” Ademus, addressing Trimble, softens: “If equity feeds my senate, I’ll share the stone.” Khaled speaks to Mowlam: “Your humour can heal our divides—mend the lines.”

The dialogue deepens as Balnibarbi refines: “Greenways as sanctuaries, I’ll guide thought, Ademus’ wealth funds restoration—let the streets endure.” Khaled expands: “Belfast elders will teach the young, peacekeepers will watch the lines—our land will thrive, honoring Trimble’s concession.” Dr. Jorge weaves their threads: “This blends culture, ecology, and law—multifaceted, with third-party oversight to ensure fairness, fulfilling Hume’s bridge and Ahern’s talk.” Holmes suggests: “Start with a single line, scale with results—reason guides us.” Watson records: “Clinics will anchor trust, their logs our proof.” Arthur vows: “A round table will craft this pact—let it shine as a beacon.” Ademus, persuaded, concedes: “If Utopia prospers, I’ll yield—prove this harmony, as Mowlam sought.” The council disperses, their voices merging with the mist, plans carved in fog, the seeds of dissolving lines taking root, enriched by Hume’s vision, Trimble’s courage, Mowlam’s wit, and Ahern’s patience.

A fog of lingering doubt rolls across these streets, its murmur like the Thames at low tide, choked with the silt of old grudges: “Shared harmony fractures under history’s weight—peace is a mirage in these divided cities!” In Utopia’s senate, Ademus’ voice booms: “My perfect order demands uniformity—without it, chaos will claim my realm!” Balnibarbi’s reply is a philosopher’s sigh: “Your edicts disrupt our homes, leaving 1,500 adrift!” The tension builds, Ademus’ ideal might clashing with the citizens’ lament. In Belfast, unionists reinforce their hold, with 120 lines developed yearly for security (Northern Ireland Office, 2025), supported by 55 % local assent (2023 poll), prioritizing defense over nationalist pleas.

The fog thickens with pragmatic fears. Local rights waver, the UN’s 2007 Declaration a fragile veil against the storm, while the 1998 Agreement frays with 450 tensions annually (UK Border Force, 2025), as per Sovereignty Conflicts (2017). External forces—US funding streams, smuggling rings—stir unrest, their gains clashing with preservation. Ademus’ rule mirrors unionist growth push, where the 1801 Union (Territorial Disputes, 2020) favors might over harmony, sowing doubt amid historical scars. Hume’s bridges, Trimble’s concessions, Mowlam’s talks, and Ahern’s diplomacy deepen this skepticism, a legacy of foggy lines haunting the streets.

Yet, a gleam pierces the fog. Balnibarbi’s reflective wisdom and David’s border lessons glow like dawn. Territorial Disputes (2020) praises EU mediation, while Territorial Disputes in the Americas (2025) notes 92 % Latin peace, suggesting cooperation’s promise. Belfast’s residents (59 % favor rights, 2024 NI Assembly poll) and Utopia’s folk crave accord—shared harmony is no illusion, but a root deeper than division’s rift. These whispers challenge us to prove this unity, nurtured by dialogue and guarantors, can transform the streets into a haven of trust, redeeming the historical quartet’s legacy.

London’s fog and Belfast’s lines weave into your spirit, a heritage trembling on the edge. A child’s unionist tales fade as barricades erode; a nationalist elder’s Shankill herd vanishes beneath dust. The Borders We Share calls you to rediscover their legacy—stories, silence—beyond the clash of divided streets. This is your pilgrimage, a summons to nurture the wild bonds that unite us.

This concludes Section 6: Cities and Rocks. The journey continues in future sections. I’m Dr. Jorge, shaping these tales into a book you’ll cradle. Visit https://drjorge.world or X (https://x.com/DrJorge_World )—join me from London’s fog to Belfast’s lines, sowing seeds for thriving streets. Together, we transmute claims into a symphony that resonates through time.

• Sovereignty Conflicts (2017).

• Territorial Disputes (2020).

• Cosmopolitanism and State Sovereignty (2023). 

• Territorial Disputes in the Americas (2025).

NOTE: New posts every Tuesday.

Post 35: Utopia’s Gates, Hebron’s Split: Ideal Cities Clash


Section 6: Cities and Rocks (Posts 31–36): A Recap

State Sovereignty: Concept and Conceptions (OPEN ACCESS) (IJSL 2024)

AMAZON

ROUTLEDGE, TAYLOR & FRANCIS

Tuesday 9th December 2025

Dr Jorge Emilio Núñez

X (formerly, Twitter): https://x.com/DrJorge_World

https://drjorge.world

Thursday, 4 December 2025

Juris North Special Workshops at 2026 IVR World Congress (Istanbul, 28 June- 3 July 2026)

 

2026 IVR World Congress

International Association Philosophy of Law and Social Philosophy

Juris North Special Workshops at 2026 IVR Istanbul


Juris North will run the following Special Workshops at 2026 IVR Istanbul. Details following the relevant links and below (scroll down).

Multidimensionality, Intersectionality and Internormativity

God’s Sovereignty, Territorial Disputes and Multidimensionality

Following a series of scholarly engagements on sovereignty, cosmopolitanism, and global justice, and the many successful Juris North roundtable events, we are pleased to announce the theme of our IVR 2026 Special Workshop: Multidimensionality, Intersectionality and Internormativity. This workshop is led by Dr Jorge E. Núñez (Manchester Law School) and Gabriel Encinas (UABC).

We invite participants to present works-in-progress that engage with the complex interplay of legal, political, and normative systems in a globalized world. Papers may approach the theme from doctrinal, theoretical, or interdisciplinary perspectives.

Aims

  • To explore how multidimensionality can enrich legal and political theory and practice.
  • To examine the intersections of identity, power, and legal pluralism through intersectionality and interlegality.
  • To develop frameworks that incorporate internormativity—recognizing the influence of non-legal normative systems (e.g., religion, culture, ethics) in shaping law and justice.
  • To foster collaboration across disciplines and geographies in addressing crises like sovereignty conflicts, territorial disputes, and those pertaining to global justice.

Led by:

Dr Jorge E. Núñez, Manchester Law School

Dr Gabriel Encinas, UABC

Theme:

In an increasingly interconnected world, traditional legal paradigms often fall short in addressing the complexity of global justice. This workshop builds on the theory of multidimensionality, which challenges unidimensional approaches by integrating multiple dimensions of identity, context, and normativity. It incorporates:

  • Intersectionality, revealing how overlapping forms of discrimination and disadvantage require critical and context-sensitive legal analyses.
  • Interlegality, emphasizing how overlapping norms of diverse legal systems interact and may give rise to conflicting legal obligations.
  • Internormativity, extending beyond law to include religious, cultural, and ethical norms.

Multidimensionality Explained

Multidimensionality acknowledges phenomena as a pluralism of pluralisms, encompassing diverse agents—individuals, communities and states—who play different roles across domestic, regional and international contexts. These roles can be understood factually, normatively and axiologically, and through their different modes of existence, including the metaphysical.

This framework allows for both traditional scholarly exploration (e.g. vertical and horizontal relationships) and non-traditional, uncharted perspectives, such as self-referred or chaotic dynamics. It is particularly suited to analyzing sovereignty conflicts where internormative tensions—between law, faith, ethics, and identity—are deeply entangled.

Together, these concepts offer a transformative lens for understanding sovereignty, cosmopolitanism, and international law. The workshop will explore how these frameworks can be applied to real-world crises such as territorial disputes, sovereignty conflicts, and human rights violations.

Hypotheses:

  1. Legal and political systems must evolve from siloed structures to multidimensional frameworks that reflect the complexity of global interdependence.
  2. Sovereignty can be reconceptualized as an entangled, shared, and context-sensitive construct rather than an absolute claim.
  3. Intersectionality and internormativity are essential to achieving legitimate, inclusive, and pertinent legal outcomes in both domestic and international contexts.

Participants: 

Open to all. We encourage participation from scholars, practitioners, policymakers, and students across disciplines, geographies, and identities. The workshop aims to be inclusive, transversal, and collaborative.

Format:

The purpose of this special workshop is to showcase and develop works-in-progress rather than completed papers.

Participation:

If you are interested in sending an abstract (up to 500 words) for consideration or simply taking part in our roundtables, please send your email to j.nunez@mmu.ac.uk  by by Friday 27th March 2026.

The e-mail accompanying your abstract should also contain the following information:

  • Subject line: “SW Multidimensionality, Intersectionality and Internormativity.”
  • Name
  • Institutional affiliation (if any).

Following a series of scholarly engagements on territorial disputes and sovereignty, and the many successful Juris North roundtable events, we are pleased to announce the theme of our IVR 2026 Special Workshop: God’s Sovereignty, Territorial Disputes and Multidimensionality. This workshop is led by Dr Jorge E. Núñez (Manchester Law School).

This workshop invites contributions that explore how religious conceptions of divine sovereignty shape both peacebuilding and conflict in the context of territorial disputes. We welcome works-in-progress that engage with the interplay between faith-based, legal, political and normative systems, especially in regions marked by sovereignty conflicts.

A central theme is internormativity—the interaction between legal and non-legal normative systems (such as religion, culture, and ethics)—as a lens to understand how divine authority is invoked in territorial claims and peacebuilding efforts.

We invite participants to present works-in-progress that engage with the complex interplay of legal, political, and normative systems in a globalized world. Papers may approach the theme from doctrinal, theoretical, or interdisciplinary perspectives.

Aims

  • To examine how God’s sovereignty is interpreted across religious traditions and how these interpretations influence territorial claims and peace efforts.
  • To explore the multidimensional and internormative nature of sovereignty conflicts, integrating rational (legal, political) and non-rational (faith-based, emotional) dimensions.
  • To assess the role of religious actors, doctrines, and narratives in either escalating or mitigating territorial disputes.
  • To foster cross-disciplinary dialogue on the normative, spiritual, and geopolitical dimensions of sovereignty.

Led by:

Dr Jorge E. Núñez, Manchester Law School

Theme:

The workshop builds on the premise that religion is neither inherently peaceful nor conflictual—its impact depends on context, interpretation, and leadership. By focusing on God’s sovereignty, we aim to uncover how divine authority is invoked to sanctify land, justify exclusion, or promote reconciliation.

We are particularly interested in how Judaism, Christianity, Islam, Buddhism, and Hinduism conceptualize divine rule and how these conceptions influence real-world disputes such as:

  • Israel–Palestine
  • Kashmir
  • Northern Ireland
  • Cyprus
  • South China Sea

These cases will be examined through an internormative and multidimensional lens, recognizing how religious, legal, and cultural norms intersect in shaping conflict and cooperation.

Multidimensionality Explained

Multidimensionality acknowledges phenomena as a pluralism of pluralisms, encompassing diverse agents—individuals, communities and states—who play different roles across domestic, regional and international contexts. These roles can be understood factually, normatively and axiologically, and through their different modes of existence, including the metaphysical.

This framework allows for both traditional scholarly exploration (e.g. vertical and horizontal relationships) and non-traditional, uncharted perspectives, such as self-referred or chaotic dynamics. It is particularly suited to analyzing sovereignty conflicts where internormative tensions—between law, faith, ethics, and identity—are deeply entangled.

Guiding Questions

  • How do different religious traditions interpret God’s sovereignty, and how do these interpretations influence territorial claims?
  • In what ways do religious teachings and leaders contribute to peacebuilding or conflict escalation?
  • How can faith-based virtues like forgiveness, justice, and compassion be mobilized to resolve sovereignty conflicts?
  • How does internormativity help us understand the coexistence and contestation of legal and non-legal norms in territorial disputes?
  • What insights does multidimensionality offer for rethinking sovereignty beyond state-centric paradigms?

Participants: 

Open to all. We encourage participation from scholars, practitioners, policymakers, and students across disciplines, geographies, and identities. The workshop aims to be inclusive, collaborative, and exploratory.

Format:

This special workshop is designed to showcase and develop works-in-progress rather than completed papers. We welcome exploratory ideas, theoretical models, and case-based reflections.

Participation:

If you are interested in sending an abstract (up to 500 words) for consideration or simply taking part in our roundtables, please send your email to j.nunez@mmu.ac.uk  by Friday 27th March 2026.

The e-mail accompanying your abstract should also contain the following information:

  • Subject line: “SW God’s Sovereignty, Territorial Disputes and Multidimensionality.”
  • Name
  • Institutional affiliation (if any).

Thursday 4th December 2025

Dr Jorge Emilio Núñez

X (formerly, Twitter): https://x.com/DrJorge_World

https://drjorge.world

Tuesday, 2 December 2025

The Borders We Share: Utopia’s Gates, Hebron’s Split (Post 35)

 

The Borders We Share: A New Way to Fix a Broken World

Two cities that were born to heal the world now bleed from the same wound.

One is the crystalline crescent of Thomas More’s Utopia, rising from a calm harbour in 1516 like a moon carved from marble and reason. Fifty-four identical towns, each laid out in perfect quadrants, streets wide enough for two wagons to pass without touching, houses exchanged by lot every ten years so no one grows attached to brick or beam, no locks on doors, no private kitchens, no gold worn as ornament—only as chamber pots to cure the sin of pride. Every citizen wakes at dawn to farm, returns at noon to read Plato, sleeps under the same roof as yesterday but knows tomorrow it may belong to another. Perfection, absolute and serene.

The other is Hebron, older than scripture, older than the word “city” itself. Here Abraham bought a cave for four hundred shekels of silver, here David reigned seven years before Jerusalem, here the bones of patriarchs and matriarchs lie beneath layers of Herodian stone, Byzantine mosaic, Crusader iron, Ottoman cedar, and now bullet-proof glass. Today 220,000 Palestinians and 850 Israeli settlers share the same narrow valleys and terraced hills, yet live under two legal skies: H1 governed by the Palestinian Authority yet encircled by Israeli military oversight, H2 governed entirely by Israel, where Shuhada Street—the artery that once carried figs, gold, and wedding processions—lies welded shut, its Palestinian shops painted over with Stars of David, while above it a settlers-only road floats on concrete stilts so Jewish feet never touch Palestinian earth. The Cave of the Patriarchs / Ibrahimi Mosque itself is bisected by a wall of glass and hatred erected after Baruch Goldstein emptied four magazines into praying worshippers on a February morning in 1994.Both cities were conceived as answers.

Both became cages.

I arrive with the companions who have walked every fractured stone of this series: Sherlock Holmes, coat now carrying the chalk dust of Utopian marble and the tear-gas residue of Hebron’s Casbah; Dr. Watson, whose notebook has grown heavy with the weight of identical injustices written in different centuries; King Arthur, whose eyes darken every time a round table is promised and a sword is drawn instead.

With us walk the living and the remembered.

From Utopia come Governor Ademus, elected for wisdom yet terrified of any idea that has not been voted on twice; Raphael Hythloday, the traveller-philosopher who brought the island’s tale to a startled Europe; a young Utopian mother clutching the lottery tile that will force her family to abandon the only garden her children have ever known; and a bondman—face branded with the letter “B”—who has cleaned the golden chamber pots of senators since childhood.

From Hebron come Khaled Osaily, mayor of the Palestinian side, whose office window looks onto a checkpoint; David Wilder, spokesman for the Jewish community of Hebron, who quotes Psalms when asked about welded doors; Um Mohammed, mother of seven, who has not walked Shuhada Street since her eldest son was born; Eliyahu Cohen, a settler teenager raised to believe the city’s very stones cry out for Jewish return; and a Palestinian shopkeeper whose store on Shuhada has been closed for thirty-one years, the key still warm in his pocket like a coal that will never cool.

This is Post 35, the fifth stride in Section 6: Cities and Rocks. We have climbed Laputa’s arrogant skies and Dubai’s vertical deserts. Now the series descends into the most intimate fracture of all: two cities that promised paradise and delivered partition.

Utopia’s beauty is mathematical. Every street is twenty households wide, every household sends one phylarch to council, every ten phylarchs send one representative to the Senate in Amaurot. No one owns land, no one owns a house longer than a decade, no one owns another human—except the bondmen, of course: war captives, criminals, or Utopians who dared to campaign for office outside the Senate. They wear iron chains painted gold so the sight will disgust free citizens into virtue. Religious tolerance is offered generously—provided you believe in the immortality of the soul and divine reward; atheists are tolerated but never trusted with public office. Travel requires a passport issued by the prince; to leave your district without it is death. The gates stand open, yet the soul is policed.

Hebron’s fracture is older than any protocol. The 1997 Hebron Agreement, signed after the Goldstein massacre, divided the city into H1 (80 % Palestinian civil control, Israeli security oversight) and H2 (20 % full Israeli civil and military control). Within H2, 850 settlers and 40,000 Palestinians live under different laws on the same streets. Shuhada Street, once the beating heart of commerce, is a museum of absence: 1,800 Palestinian shops forcibly closed, their metal shutters welded from the outside, graffiti in Hebrew proclaiming “Death to Arabs” fading under new layers of spray-paint. Above the ghost street, a settlers-only road floats on concrete stilts. The Ibrahimi Mosque / Tomb of the Patriarchs is itself split: Muslims pray on one side of bullet-proof glass, Jews on the other, the same ancestors listening to prayers in two different languages separated by a wall erected in blood.

My Sovereignty Conflicts (2017) diagnoses both as inward-turned triadic conflicts: two ideological claimants (Utopian Senate vs. individual freedom; Israeli settler ideology vs. Palestinian majority) fighting for exclusive dominion over a single, densely populated urban body whose constitutive population is treated as an obstacle to the dream.

Territorial Disputes (2020) adds the sociological fracture: in Utopia the bondmen and the secretly dissatisfied; in Hebron the Palestinian residents of H2 who are simultaneously protected and punished by the army that protects the settlers.

Cosmopolitanism and State Sovereignty (2023) reminds us that any polity that denies moral equality to part of its resident population ceases to be cosmopolitan and becomes merely territorial ideology wearing the mask of law.

Territorial Disputes in the Americas (2025) analyses the guarantor mechanisms that achieved 92% durability in Latin American shared-sovereignty arrangements—mechanisms that both Utopia and Hebron have stubbornly refused.

Holmes walks Utopia’s identical streets with a measuring tape in one hand and a copy of More’s book in the other, timing how long it takes a citizen to realise he is being followed. In Hebron he walks the same route every day for a week, timing how long it takes a Palestinian to pass through Checkpoint 56. The numbers he returns with are merciless.

In Utopia: zero private houses, zero locks, zero reported crime—yet 11 % of the population are bondmen in perpetual servitude, and the Senate records show 43 citizens executed in the last decade for “private political conversation.”

In Hebron H2: 850 settlers, 40,000 Palestinians, 120 physical barriers, 1,014 violent incidents recorded by OCHA in 2025 alone, 1,800 shops closed since 1994, 0 Palestinian vehicles permitted on Shuhada Street since 2000.In Utopia, citizens must obtain a passport to travel between towns; refusal is punished by enslavement.

In Hebron H2, Palestinians must obtain permits to walk on their own rooftops; refusal is punished by detention.

Watson’s notebook, page 127: “Both cities have achieved perfect order by perfect exclusion. The difference is only in the material of the cage—marble in one, concrete and steel in the other.”

Arthur stands first before the flawless façade of an Amaurot house whose family has just been relocated by lot, then before the welded door of a Palestinian shop on Shuhada Street whose family key still fits a lock that no longer exists. He speaks only once: “A gate that opens for some and closes for others is no gate at all. It is a wound.”

We hold the gatherings separately, because some wounds cannot yet share the same air, but the covenant that emerges is the same.

In the marble Senate of Amaurot, beneath a dome painted with the constellations of reason, Governor Ademus meets Hythloday, the young mother clutching her lottery tile, and the bondman who has never been allowed to speak in public. Arthur lays Excalibur flat on the polished floor. I read aloud from Sovereignty Conflicts (2017) the four principles—egalitarian consensus, efficiency, fair input-to-output ratio, equilibrium proviso—then from Cosmopolitanism and State Sovereignty (2023) the non-domination requirement that no resident may be treated as a means only.

The young mother speaks first: “If perfection requires me to lose my home every ten years, it is not perfection—it is exile dressed as virtue.”

The bondman, voice cracking from disuse, adds: “If perfection requires some of us to clean the golden chamber pots of others, it is not perfection—it is slavery wearing philosophy’s robe.”

They sign the Amaurot Renewal: citizens may now keep their houses for life if they choose; bondmen are offered gradual, compensated manumission; a Citizens’ Assembly elected by lot from all residents, including former bondmen, gains veto power over any law that restricts movement, speech, or dignity; the death penalty for political conversation is abolished.

The next morning, in a bullet-scarred community centre in H1 Hebron, beneath a ceiling stained by tear-gas canisters fired through the windows, Khaled Osaily meets David Wilder, Um Mohammed, and Eliyahu Cohen. Arthur lays Excalibur flat a second time. I read the same passages. Um Mohammed speaks first: “I just want to walk to the market without a soldier counting my children.” Eliyahu answers, voice trembling: “I just want to walk to synagogue without stones thrown at my children.” Both are telling the truth, and for the first time they hear it in the same room.

They sign the Hebron Covenant on a table made from an old shutter pried from Shuhada Street: phased reopening of Shuhada under joint Palestinian–Israeli municipal patrols; closed shops may reopen with shared commercial courts; the Cave of the Patriarchs / Ibrahimi Mosque placed under a joint religious council with equal representation and mutual veto; a Higher Court seated alternately in H1 and H2 with judges from both communities and international guarantors drawn from the Latin American models analysed in Territorial Disputes in the Americas (2025); settler security addressed through technology, training, and accountability rather than collective punishment of the Palestinian population.

Two documents, five centuries and nine thousand kilometres apart, yet written in the same trembling hand.

The wind still carries warnings. In Amaurot, old senators whisper that freedom will bring greed. In Hebron, extremists on both sides promise blood if a single shutter rises. Yet beneath the warnings, new sounds have begun to travel.

In Amaurot, the first family chooses to keep their house for twenty years instead of ten; a former bondman is elected to the Senate; a child plants a lemon tree knowing it will still be there when she is grown. In Hebron, the first Palestinian shop on Shuhada Street raises its shutter in thirty-one years; the metallic screech echoes like a birth cry; a settler teenager and a Palestinian teenager share a cigarette on the reopened corner, arguing about Messi and Ronaldo instead of messiahs and martyrs.

Peace in cities that were born to be perfect is never the absence of tension. It is the presence of doors that open both ways, streets that remember every footstep, and a table round enough that no one—bondman or settler, mother or teenager—has to stand outside it.

You have dreamed of a city where no one is poor, no one is afraid, no one is greedy.

You have also walked a street where one side is alive with light and laughter and the other side is a corridor of welded doors and silence.

You have believed, at different moments of your life, both that humanity can be engineered into harmony and that some divisions are eternal because they are written in scripture or stone.

The Borders We Share does not ask you to choose between Utopia and Hebron. It asks you to notice that both became dystopias the moment they decided some human beings were less human than others—and that both began to heal the moment they admitted the opposite.

Next Tuesday we leave the ideal cities behind—new stones, new skies.

I remain, as always, Dr. Jorge (X: @DrJorge_World), https://drjorge.world

• Sovereignty Conflicts (2017).

• Territorial Disputes (2020).

• Cosmopolitanism and State Sovereignty (2023). 

• Territorial Disputes in the Americas (2025).

New posts every Tuesday.

Post 34: Laputa’s Towers, Dubai’s Fringe: Sandstone Stakes

Section 6: Cities and Rocks (Posts 31–36)

36, Holmes’ London, Belfast’s Line: Fog of Peace

State Sovereignty: Concept and Conceptions (OPEN ACCESS) (IJSL 2024)

AMAZON

ROUTLEDGE, TAYLOR & FRANCIS

Tuesday 2nd December 2025

Dr Jorge Emilio Núñez

X (formerly, Twitter): https://x.com/DrJorge_World

https://drjorge.world