https://www.instagram.com/p/Deht-8Uh1N3/

Yesterday, the community of Turmusaya experienced awful violence in a horrifying terrorist attack by settler terrorists with clubs and slingshots.

While this violence is incredibly shocking, it is not surprising. The settlers coordinate (often with the army,) they plan, they schedule their terrorism. The harvest before the attack was at a frenzied pace, to try and harvest as much as they could before settlers came. Today they're going to attempt the same, and I hope they have a peaceful, quiet day.

Yesterday Rabbis for Human Rights and Standing Together also brought more than 100 volunteers into the field for a quiet harvest in another part of the West Bank.

Support the Harvest is an initiative of Rabbis for Human Rights to bring international volunteers in to assist- currently there are about 250 volunteers, which works out to an average of 60 additional volunteers on the ground per week, harvesting 5 days per week.

This is a call to action. Rabbis for Human Rights has incredibly low risk tolerance which is what allows us to bring elderly volunteers out with the promise of safety. We can't always ensure a quiet day, but thanks to the help of our Palestinian allies, we won't be caught off guard by settlers, and are able to clear out of areas before violence begins.

Join the Harvest from within the land here - https://web-production-40e4f.up.railway.app/register/____________olive_harvest_registration_2026

https://x.com/SimplySubstance/status/2110946795773657319

has anyone noticed an exponential skyrocket in like groyper apologism, n*zi stuff, medieval peasant antisemitism among “leftists?” or just like vitriolic hatred toward “jews” and silencing any criticism of “it’s actually not leftist to say an ethnic group is inherently evil due to their innate nature” with “jews are just a religion” or “shut up about jewish feelings” (which is actually a reasonable request i agree with in other contexts, like speaking over palestinians and making things about our moral reckoning or prioritizing jewish scholars etc., but that’s not what this is being used as.)
recently bad empanada who was on the bad hasbara show last year so clearly didn’t have a problem with every single jew put out a crazy video abt how we are in fact evil and everyone agreed. rathbone who is followed by several people i respect is making “it’s the jews” memes too, and “ireallyhateyou” who is an ex israeli straight up posted that medieval blood libel really happened and that jews ritually abuse and drink the blood of children. and it’s not just online too.
i’m seeing a ton of it in offline spaces from hardcore activists to basically apolitical liberal people who think the genocide is bad. i think epstein may have been the tipping point? but it feels like you can’t exist even as a completely antizionist jew like fully supportive of the resistance and everything without people blaming you for columbus and the transatlantic slave trade, denying the holocaust, calling you inbred and ugly, and accusing your entire culture of some innate inherited predisposition toward evil.
i don’t know what to make of it. i think the abuse of antisemitism claims for zionist purposes was a bit of a boy who cried wolf because i have been in the movement since 2021 and i have never seen anything like this whatsoever. :(

https://www.gofundme.com/f/sos-from-gaza-y4x3p

Noor has been messaging me on Instagram, asking for money for her and her 2-year-old daughter, Amal, so they can afford milk and diapers for Amal, as well as food and shelter for both of them. I don't have much money to spare, but I made a small donation. I hope that everyone who sees this post either donates money directly or shares it to someone else who can donate (or both).

(This extract takes four minutes to read.)

Nevertheless, this identification with the Ten lost Tribes had ambivalent implications for the ‘American Indians’. Their philosemitic idealization could easily turn into fierce rejection, which again referred back to older anti-Jewish stereotypes. It was the Pequot War (1636–8) which ended the relatively peaceful coexistence between the Pequot people and the New England settlers.⁵⁹

As the expanded ‘mission to the Indians’ did not meet the Puritans’ high expectations and social tensions within the settler community came to the fore, King Philip’s War — also known as the Great Indian War — in 1675 led to the rise of the older proto-racist notion of the ‘wild’ and ‘primitive’ origins of the ‘American Indians’.⁶⁰

Anti-Jewish stereotypes were increasingly projected onto the ‘Indians’, who from then on were more clearly identified with Gog and Magog as cruel, threatening, apocalyptic destroyers.⁶¹ Thus the demonizing variant of the Ten lost Tribes theory rose to the surface once again.⁶²

Similar lines of reasoning can be discerned in other colonized parts of the world, as Tudor Parfitt has demonstrated. For example, the supposedly negative characteristics of the Khoi Khoi (the so-called ‘Hottentots’), whose status as members of the genus humanum was called into question, were also attributed to their alleged Jewish heritage.⁶³

In 1612, Patrick Copland claimed to have observed similarities between Khoi Khoi and Jewish rites,⁶⁴ an observation which the German South African scholar Peter Kolb (1675–1726) confirmed as late as 1700.⁶⁵

And the threatening military successes of the Māori in New Zealand were explained with reference to their supposedly Jewish ancestry and some striking similarities in trade practices and language, as Parfitt has shown.⁶⁶

The British missionaries, who mainly came from the lower middle class, were familiar with few texts apart from the Holy Scriptures or the ancient classics, which they used to decipher unknown territories and their inhabitants.⁶⁷ Accordingly, the biblical image of the Jew, however ambivalently interpreted, was often used to explain the appearance or behaviour of foreign or unfamiliar groups.⁶⁸ The ‘invented identity of a known other’ was imposed on unknown (colonized) peoples.⁶⁹

This way of seeing colonized people as ‘Jewish’ transferred deeply ambivalent character attributions from medieval and early modern religious contexts into the modern era, thus becoming an integral part of the colonial racialization process.

At the beginning of the nineteenth century, certain allegedly Jewish racial characteristics were still being derived from an assumed similarity between Jewish and colonized groups. The English schoolmaster and historian John Bigland (1750–1832), who summarized the common philosophical positions on the category of ‘race’ for a wider readership, described the case of an Englishman who, in his first contact with the Indian Kashmiris, was extremely surprised because to them they looked so similar to the Jews — so much so that he immediately believed he had been transferred to a ‘nation of Jews’.⁷⁰

For Bigland, this case served as evidence that Jews could maintain their appearance (especially their fair skin) over long periods of time and despite reproductive links with native peoples. References to the colonial context therefore played an important rôle in the racialization of European Jews.

Conversely, anti-Jewish stereotypes in European Enlightenment circles were legitimized by resorting not only to religious arguments but also to colonial discourse. As the philosopher Voltaire informed his educated French readership in a 1764 encyclopaedia article, Jews had not only made ‘human sacrifices’ but had themselves been ‘cannibals’, similar to the ‘Tentirytes’ in Egypt, the ‘Gascons’, the ‘Saguntines’ and so-called ‘savages’ from the Mississippi region. But Jews were inferior even to these ‘savages’, because they offered ‘human sacrifices (especially young women) without economic necessity’.⁷¹

The equation of Jews with ‘savages’ was associated with a division into ‘good’ past Jews and ‘bad’ present Jews.⁷² In the eighteenth century, the colonized were located not only in other places but also in other eras.

Thus, at the end of the nineteenth century, German colonialists such as Carl Peters, Karl Mauch and Leo Frobenius were able to use the idea of the ‘noble Jew’ of the past to valorize certain indigenous groups (who were to be won as allies), and at the same time to propagate the antisemitic version of the ‘dirty, money-greedy Jew’ of the present. Carl Peters wrote the following about a people group adjacent to Rhodesia:

How absolutely Jewish is the type of this people! They have faces cut exactly like those of ancient Jews who live around Eden. And the way they wear their hair, the curls behind the ears, and the beard drawn out in single curls, gives them the appearance of Aden — or of Polish — Jews of the good old type.⁷³

The description of Jews as ‘noble savages’ from a submerged, historic age correlated with the trend towards the valorization of ‘young nations’ and a ‘cult of the primitive’ within Europe.⁷⁴ Whereas the philosopher David Hume had placed the Barbarian Germanic tribes on the lowest level of the inner-European ‘racial hierarchy’, following Christoph Meiner’s publications, Germans could regard themselves as the ‘epitome of European civilization’ precisely because of their ‘primitive’ powers.⁷⁵

[…]

In order to legitimize colonialism and slavery, anti-Black racism had consolidated to such an extent that it could now, in turn, serve as a model for a racializing anti-Judaism in Europe. Thus the figure of the Black in Voltaire’s text becomes the model (‘comme nous voyons les Nègres’) from which he derives his constructions of what is Jewish.

Shortly thereafter, by transferring ideas from anti-Black racism, Prussian Jews could be imagined as ‘colonial subjects’ who had to prove their right to exist and their ‘usefulness’ to the state through slave-like labour in (soon to be colonized) eastern Prussia or outside Europe. As Jonathan Hess worked out, between 1774 and 1819 alone, there were about forty proposals to exile the Jews overseas, on sugarcane plantations and in various colonial territories.¹⁰⁰

(Emphasis added.)