There is a robust discussion inside the Left about antisemitism in its own ranks. This is not just related to Zionism, Israel, and Palestine, but
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The publication of the Equality and Human Rights Commission (EHRC) report, as well as the ongoing fallout from the Panorama documentary and subsequent legal wranglings,
“Race and Racism in Africa and the Middle East” was part of the nationwide #ScholarStrike to halt academic business as usual and to instead host
When Meir Kahane, an extremist rabbi who advocated for Jewish supremacy through the use of violence, ran in Israel’s 1988 elections, the state’s Central Elections
From Jadaliyya Lior B. Sternfeld, Between Iran and Zion: Jewish Histories of Twentieth-Century Iran (Stanford, CA: Stanford University Press, 2018), 208 pp. Jadaliyya (J): What
From AJS Review Abstract “Intersectionality,” a concept coined and developed by legal scholar Kimberlé Crenshaw, examines how our various identities change in meaning and valence
From +972 Magazine As the most oppressed group in Israeli society, Palestinian citizens of Israel have an obligation to stand with the Ethiopian Israelis protesting against racism and
Decades after the first Ethiopian immigrants arrived in Israel, the community still suffers from high poverty, discrimination, and recent police shootings have brought on mass
A conversation between Michael Dawson (The University of Chicago) and Nancy Fraser (The New School), in which they discuss race and capitalism. They debate Dawson’s
From Jadaliyya Over the last few decades a new term has emerged in France to indicate a form of dangerous leftist politics: (roughly–and awkwardly–translated as
Could slaves become Christian? If so, did their conversion lead to freedom? If not, how could perpetual enslavement be justified? In her recent book, Christian
From +972 Magazine Despite the hardships, Arab women are making gains in the Israeli legal establishment, local politics, academia, and even in the Islamic Movement.
From Viewpoint Magazine “Imperialism,” David Harvey announced at a roundtable last year, should be seen as a “sort of metaphor, rather than anything real.” This
A central insistence of antiracist thought over the past several decades is that, as with any social category produced by regimes of power, you don’t choose race, power chooses it for you; it names you. This is why all the well-meaning identification in the world does not make a White person Black. Likewise, as much as I draw inspiration from the Jewish community, and as much as I adore my Jewish partner and friends, it was my organizing against antisemitism as a Black antiracist that first pulled me to the Jewish community, not the other way around. I developed an analysis of antisemitism because I wanted to smash White supremacy; because I wanted to be free. If we acknowledge that White nationalism clearly and forcefully names Jews as non-white, and did so in the very fiber of its emergence as a post-civil rights right-wing revolutionary movement, then we are forced to recognize our own ignorance about the country we thought we lived in. It is time to have that conversation.
From Jadaliyya Brahim El Guabli (BEG): Why Black Morocco: A History of Slavery, Race, and Islam? Chouki El Hamel (CEH): Written history about Morocco is