The United Nations is many things, some of them more interesting than others. It is certainly useful; a tool that can be wielded in the service of any one or any collective willing to take that up and infinitely malleable in its form and utility. But that is politics and ought not to offend; though it does serve as a caution. Perhaps less well understood is the utility of the United Nation as an instrument, as a tool, for evangelization. It is that place--like Jerusalem in the years before the Emperor Titus obliterated the city and set the stage for the theater that one encounters today--where all sorts of zealots, separated by their commonality and the intensity of their reactions to each other, each wrapped in the belief (itself an object, a signific, and the basis for creating cognitive universes or ordered meaning) in the righteousness of however it is that they constitute themselves and reconstitute their targets, where these zealots run around as the modern day fishers of humans and their communities (Matthew 4:19; "And he saith unto them, Follow me, and I will make you fishers of men.").
Belief, passion, conflict--discourse in the service of evangelization--that provides, at least for me, almost the only interesting element of the messy business of the global Sultanate of Women that the empire of the United Nations has become.
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It is with this in mind that I approached the question of what might be extracted from four related and interesting speeches made by a quartet of actors connected to each other by interest, hatred, love, need, and ambition, each dancing around a singularly absent center. The four speeches of four humans who identify as male:
1. United States of America; His Excellency, Donald Trump, President (22 September 2026);
2. Türkiye; His Excellency; Recep Tayyip Erdoğan; President (22 September 2026);
3. Jordan; His Majesty; Abdullah II ibn Al Hussein; King (22 September 2026);
4. Iran (Islamic Republic of); His Excellency; Masoud Pezeshkian; President (23 September 2026)
That resulted in a fairly deep dive into the semiotics and discourse of the four speeches that while singularly unremarkable become much more interesting, and valuable, when read against each other. The essay, entitled Reading in Three Dimensions: The 81st UN General Assembly Addresses of the United States, Türkiye, Iran, and Jordan, as Sites of Layered Meaning, Concealed Theology, and Competing Legalities . Here is the abstract to give you a sense of the project.
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This essay undertakes a close, multi-layered reading of four addresses delivered before the 81st Session of the United Nations General Assembly: those of the United States (Trump), the Islamic Republic of Iran (Pezeshkian), Turkey (Erdoğan), and the Hashemite Kingdom of Jordan (Abdullah II). The analysis proceeds through seven interpretive registers—surface diplomatic grammar, underlying legal-structural claims, theological Lebenswelt, civilizational self-positioning, the construction of absence and silence, instrumental invocations of international law, and the embedding of eschatological temporality within ostensibly secular rhetoric. One might suggest that a principal contribution of the present work lies in its demonstration that the shared vocabulary of multilateral diplomacy—sovereignty, human rights, rules-based order, peace—conceals radically incompatible meaning-structures, such that speakers who appear to be engaged in common discourse may in fact be operating within incommensurable semiotic universes.
It is perhaps possible to read the persistence of the so-called Jewish question—understood here not as an empirical matter but as a structuring absence around which the theological commitments of each address are organized—as one possible interpretive contribution of the essay. The empirical finding developed below is more specific: Islam and Christianity are named, invoked, defended, and prayed through across the corpus, while “Jew” and “Jewish” do not appear in any of the four speeches, and “Judaism” appears exactly once — in King Abdullah’s address, and there only in the mode of negation: “It is also tried to cast this conflict as a war of religions — Islam on one side, Judaism and Christianity on the other. It is not.” The single mention names the religious dimension precisely in order to foreclose it, a discursive operation whose analytical significance is developed below. The silence is therefore not general; its selective and targeted character warrants examination, even though the essay does not purport to settle the speakers’ motives. Drawing on my framework for analyzing theocratic constitutionalism (Backer 2009) and his methodological insistence on reading for plausibility rather than authorial intention, the analysis suggests that each speaker’s treatment of Israel-Palestine functions less as a policy position than as a site at which incommensurable theological, legal, and civilizational premises become momentarily visible. The essay employs my methodological approach (Backer 2024) to treat these addresses not as transparent policy statements but as layered texts requiring sustained hermeneutic excavation. The implications for international legal scholarship, diplomatic practice, and the coherence of multilateral governance are, one might cautiously submit, considerable.
The essay was created with the help of Harvey AI, which proved to be a more interesting experience than I had imagined--Harvey AI responded more like a student research assistant in need of constant correction and guidance than what is emerging as the discourse of AI computational systems "taking over." Still, the computational system was in the end useful in creating efficiencies in drafting (and in my case certainly in avoiding typos). Remaining errors including but not limited to conceptual decisions and the like remain entirely mine. The full text of the essay follows below and may be accessed HERE.
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