#Jewish pioneers

[spider-xan]

Regarding Mina's description of Dracula and why it's problematic, a good starting point would be to read the Wikipedia article for physiognomy, which is the outdated pseudoscience of face reading that is unfortunately rooted in racism, antisemitism, ableism, etc., and was very popular during the Victorian era as a way to judge moral character based on facial features.

So when Mina says 'His face was not a good face', she is not just saying that Dracula is ugly (though concepts of ugliness and beauty are not value-neutral either), but that she can tell that he is evil based on his facial features; note that one of the facial features she singles out is a 'beaky nose', which comes from Cesare Lombroso's idea that among other traits, hawk-like noses are a marker of criminality on the basis of criminals being evolutionary throwbacks who are less evolved than non-criminals; many of these allegedly 'criminal' and 'degenerate' facial features are obviously racialized and not associated with Gentile whiteness, but in opposition to it.

Stoker was definitely interested in physiognomy and uses it as a narrative device to show how certain heroic characters are intelligent, perceptive, and educated on the latest (pseudo)sciences (the modernity theme again) - namely Mina and Van Helsing, but also Jonathan to a lesser degree; we will definitely see this idea come up several more times, including explicit references to Lombroso himself.

It is also important to remember that linking physical appearance and morality still happens today - think about how many people say they can tell someone is a bad person bc they're ugly or that 'People get the face they deserve' where good people age gracefully and bad people age poorly, even though aging has nothing to do with personal character.

[the-first-man-is-a-cat]

A group of zionist pioneers who escaped to Spain during World War Two meeting in Barcelona, date unknown. From Jewish Youth in Transit: Self-Image and Ideas in times of Change. More information on the group and some of its members can be found here .

[determinate-negation]

so many holocaust movies are voyeuristic endeavors that sensationalize the most extreme suffering but in such a manner that the real horror is not conveyed. zone of interest is a very well produced break from this that shows none of these scenes which weve unfortuately seen a million times now, but focuses on the unnerving atmosphere of a nazi family living an idyllic life right outside of auschwitz. the sound design is sinister and genuinely disturbing, im a bit confused at reviews that come to the conclusion that the holocaust is merely “being reduced to background noise” because the “background noise” in question is kind of the basis of the entire movie. very interesting and had a lot of historically accurate aspects that arent usually included in holocaust movies. corporate cooperation with nazis and major companies role in the holocaust, lebensraum and the nazis settler aspirations in the east, and the appeal fascism had for germans seeking upward mobility and an increased standard of living, and how this was actualized through theft of jewish wealth and property and through nazi leisure programs. its a disquieting mediation on the mentality of perpetrators, complicity, abstraction. since the center of this movie is the extreme cognitive dissonance it takes for this family, self described pioneers of the east, to live in a villa next to a concentration camp, i see why it hasnt gone over with the zionist crowd

[genderqueerdykes]

to whoever needs to hear this: transvestite and transsexual are not slurs. "outdated" queer terms are not inherently slurs. these are literally historically the first 2 terms created and used to talk about the trans community, both coined the first doctor to perform successful trans sex reassignment surgeries, who spent the rest of his career pioneering and paving the way for the modern surgeries we perform today. his name was Magnus Hirschfeld, he was a jewish doctor who began a lifetime of fighting for queer rights due to being moved by the struggles his queer patients went through in terms of not being allowed to accept themselves during the Nazi regime at the time. these are perfectly fine terms that have grown to develop their own distinct meanings and communities over time. this man spent his life fighting for trans and jewish rights during Nazi occupation. any queer term can be used as a slur in the wrong hands. thank you

[hotvintagepoll]

Propaganda

Hedy Lamarr (Samson and Delilah, Ziegfeld Girl)—Look. I'm sure someone has already submitted Hedy Lamarr because she was spectacularly beautiful, and a very strong lady too: she fled both an abusive marriage AND nazi persecution at a very young age and rebuilt a life for herself pursuing her love for acting all on her own!! Her career as an actress was stellar; while she began acting outside of Hollywood (her very first movie, Ecstasy, won a prize at the Venice Film Festival), she conquered American hearts very quickly with her first movie in the US, Algiers, and then just kept getting better and better. If all this isn't enough, she was also an inventor: her invention of the frequency-hopping spread spectrum radio transmission technique forms the base of bluetooth and has a lot of applications in all kinds of communication technologies. I think that deserves a prize, don't you?

Marilyn Monroe (How to Marry a Millionaire, Gentlemen Prefer Blondes, Some Like It Hot)— Ngl I thought you all were lying about sexual attraction until I saw Marilyn Monroe in Gentlemen Prefer Blondes

This is round 6 of the tournament. All other polls in this bracket can be found here. Please reblog with further support of your beloved hot sexy vintage woman.

[additional propaganda submitted under the cut.]

Hedy Lamarr:

The only person you can find both on the Hollywood Walk of Fame and in the Inventor's Hall of Fame--her radio-frequency-hopping technology forms the basis for cordless phones, wi-fi, and a dozen other aspects of modern life. She was also passionate in her efforts to aid the Allies in WWII (unsurprising for a Jewish-Austrian Emigree to America), and her name served as the backbone for one of the best running jokes in what is possibly Mel Brooks' best movie. Look, Louis B. Mayer apparently believed he could plausibly promote her as "The world's most beautiful woman". Is an entire website full of people going to be less audacious than one Louis B. Mayer? I didn't think so!

Described as "Hedy has the most incredible personal sophistication. She knows the peculiarly European art of being womanly; she knows what men want in a beautiful woman, what attracts them, and she forces herself to be these things. She has magnetism with warmth, something that neither Dietrich nor Garbo has managed to achieve" by Howard Sharpe, she managed to escape her controlling husband (and Nazi Germany) by a) Disguising as her maid and fleeing to Paris or b) Convincing the husband to let her wear all of her jewelry to a dinner, only to disappear afterwards. Also she was particularly clever and helped develop Frequency-Hopping Spread Spectrum (I can't really explain it but anyway...)

Her depiction of Delilah and Samson and Delilah just lives rent free in my head. The woman was gorgeous.

One of the most beautiful women ever in film, spoken by many critics and fans. Beautiful shapely figure, deeper seductive voice, and often played femme fatale roles. She was also brilliant and an inventor. Mainly self-taught, she invested her spare time, including on set between takes, in designing and drafting inventions, which included an improved traffic stoplight and a tablet that would dissolve in water to create a flavored carbonated drink, and much more.

Gorgeous and brilliant pioneer of modern technology and the middle part.

Marilyn Monroe:

She's amazing!!! A classic bombshell, as well as a strong women who overcame so many obstacles. She also advocated for others, like Ella Fitzgerald.

That fucking saxophone that cuts in whenever she appears on screen in Some Like it Hot

I mean, it's Marilyn Monroe. She's adorable. She's gorgeous. She funny. She's the total package

She's the original American sex symbol, an iconic beautiful woman with eyes you could get lost in, legs for days, gorgeous hair, and a cute tummy. Her voice! Just listen to her voice!!!!!

She is considered one of THE sex symbols of the 1960s and one of the greatest actresses of all time! She HAS to be on this list!

no vintage movie woman is more iconically hot

People are most familiar with pictures of her in the white dress or the Happy Birthday Mr President one, but imo she is at her most beautiful and looks most comfortable when she is photographed by women like Eve Arnold

It’s Marilyn Monroe. If Aphrodite was an actual person, she’d be Marilyn. Do I really need to say more?

What can I say that hasn't been said? Marilyn's legacy is so much bigger than she was in life. She's a defining symbol of 50s and 60s Hollywood sex and it's obvious why. She was absolutely stunning and the camera loved her.

[some-israeli-guy]

I want to take a few minutes to talk about my connection to Israel, as a Jew. I want to do that because some people desperately need to understand this, and also I'm procrastinating on uni homework.

Some years ago there were calls to return artifacts from the British Museum to the countries they're from. I know Britain pretty much went anywhere and took anything they wanted, but it got me thinking about cultural identities and their connection over time.

The middle east was home to some of the world's most ancient civilizations, and I'm sure most people living there could trace their lineage back to those civilizations (theoretically of course, we don't have data going that far). But how are they related to them? Do modern day Iraqis have any connection to Babylonians? They don't have a common language, religion, holidays, costumes… there is no cultural connection there. Babylonians happened to live in the same place, but other than that…

But this is not the case for Jews. Wherever Jewish people ended up throughout time, we kept a direct connection to ancient Israelites. I speak the same language they did thousands of years ago, I celebrate the holidays they celebrated. Our holy book is localized to Israel. We have holidays where we use local flora as decorations. We remembered our home, wherever we were, and waited to return.

The city I grew up in has flooding every winter. The whole area does (the Sharon region). It's because it used to be a swamp. There are 3 limestone ridges blocking the rivers from getting to the ocean, and when the early Zionist pioneers bought lands in this area (which were uninhabited swampland at the time) they had to open up tunnels through the limestone and drain the swamps before people could live here.

Why am I telling you this? Because we already did it before. Ancient Israelites already dug tunnels and drained swamps and lived here. There was a prayer during Yom Kippur specifically for the safety of people living here. All of the towns in the Sharon were razed by the Mamluks in the 13th century, and it became a swamp again. Until we returned.

To anyone who call us "colonizers": These "ancient" Israelites don't just share a religion with us, they ARE us. We were expelled from our homeland, but we kept our identity, we refused to let go, we kept wishing to come back home. We were always indigenous to Israel. We don't belong anywhere but here.

And now they're are trying to tell us that some people with a name invented by Rome to erase Judea and Israel, with a religion and language from Arabia, who didn't have a distinct cultural identity other than "Arab" until a few decades ago, belong here more than we do? I don't think so.

[makingqueerhistory]

Selected Works from Toni Ebel

Toni Ebel was a pioneering trans woman and a remarkable figure in art and queer history. Ebel's paintings were primarily landscapes and portraits, including the self-portrait shown here. As one of the first individuals to receive gender confirmation surgery, she navigated her identity during a time of immense societal constraints. Ebel worked as housekeeping staff at the Institut für Sexualwissenschaft, an institution at the forefront of gender and sexuality studies, which also led her to connect with other LGBTQ+ people.

Toni Ebel also shared a profound relationship with Charlotte Charlaque, a fellow trans woman who worked as a receptionist at the Institut für Sexualwissenschaft. Their bond highlighted the close-knit nature of the German trans community at the time and underscored the importance of mutual support in an often hostile world. They navigated World War II as Jewish trans women, at times parting for safety. Ebel ended up in East Germany and continued working as a painter, while Charlaque spent the rest of her life in the United States working as an actress.

You can find these works and more in our gallery!

[queerism1969]

Notable transgender people from history

Here's the list I put together for when people on non-trans subreddits claim we didn't exist until recently:

Ashurbanipal (669-631BCE) - King of the Neo-Assryian empire, who according to Diodorus Siculus is reported to have dressed, behaved, and socialized as a woman.

Elagabalus (204-222) - Roman Emperor who preferred to be called a lady and not a lord, presented as a woman, called herself her lover's queen and wife, and offered vast sums of money to any doctor able to make her anatomically female.

Kalonymus ben Kalonymus (1286-1328) - French Jewish philosopher who wrote poetry about longing to be a woman.

Eleanor Rykener (14th century) - trans woman in London who was questioned under charges of sex work

[Thomas(ine) Hall](https://en.wikipedia.org/wiki/Thomas(ine)_Hall) - (1603-unknown) - English servant in colonial Virginia who alternated between presenting as a woman and presenting as a man, before a court ruled that they were both a man and a woman simultaneously, and were required to wear both men's and women's clothing simultaneously.

Chevalier d'Eon (1728-1810) - French diplomat, spy, freemason, and soldier who fought in the Seven Years' War, who transitioned at the age of 49 and lived the remaining 33 years of her life as a woman.

Public Universal Friend (1752-1819) - Quaker religious leader in revolutionary era America who identified and lived as androgynous and genderless.

Surgeon James Barry (1789-1865) - Trans man and military surgeon in the British army.

Berel - a Jewish trans man who transitioned in a shtetel in Ukraine in the 1800's, and whose story was shared with the Jewish Daily Forward in a 1930 letter to the editor by Yeshaye Kotofsky, a Jewish immigrant in Brooklyn who knew Berel

Mary Jones (1803-unknown) - trans woman in New York whose 1836 trial for stealing a man's wallet received much public attention

Albert Cashier (1843-1915) - Trans man who served in the US Civil War.

Harry Allen (1882-1922) - Trans man who was the subject of sensationalistic newspaper coverage for his string of petty crimes.

Lucy Hicks Anderson (1886–1954) - socialite, chef and hostess in Oxnard California, whose family and doctors supported her transition at a young age.

Lili Elbe (1882-1931) - Trans woman who underwent surgery in 1930 with Dr. Magnus Hirschfeld, who ran one of the first dedicated medical facilities for trans patients.

Karl M. Baer (1885-1956) - Trans man who underwent reconstructive surgery (the details of which are not known) in 1906, and was legally recognized as male in Germany in 1907.

Dr. Alan Hart (1890-1962) - Groundbreaking radiologist who pioneered the use of x-ray photography in tuberculosis detection, and in 1917 he became one of the first trans men to undergo hysterectomy and gonadectomy in the US.

[Louise Lawrence](https://en.wikipedia.org/wiki/Louise_Lawrence_(activist)) (1912–1976) - trans activist, artist, writer and lecturer, who transitioned in the early 1940's. She struck up a correspondence with the groundbreaking sexologist Dr. Alfred Kinsey as he worked to understand sex and gender in a more expansive way. She wrote up life histories of her acquaintances for Kinsey, encouraged peers to do interviews with him, and sent him a collection of newspaper clippings, photographs, personal correspondences, etc.

Dr. Michael Dillon (1915-1962) - British physician who updated his birth certificate to Male in the early 1940's, and in 1946 became the first trans man to undergo phalloplasty.

Reed Erickson (1917-1992) - trans man whose philanthropic work contributed millions of dollars to the early LGBTQ rights movement

Willmer "Little Ax" Broadnax (1916-1992) - early 20th century gospel quartet singer.

Peter Alexander (unknown, interview 1937) - trans man from New Zealand, discusses his transition in this interview from 1937

Christine Jorgensen (1926-1989) - The first widely known trans woman in the US in 1952, after her surgery attracted media attention.

Miss Major Griffin-Gracy (1940-present) - Feminist, trans rights and gay rights activist who came out and started transition in the late 1950's. She was at Stonewall, was injured and taken into custody, and had her jaw broken by police while in custody. She was the first Executive Director of the Transgender Gender Variant Intersex Justice Project, which works to end human rights abuses against trans/intersex/GNC people in the prison system.

Sylvia Rivera (1951-2002) - Gay liberation and trans rights pioneer and community worker in NYC; co-founded STAR, a group dedicated to helping homeless young drag queens, gay youth, and trans women

Marsha P. Johnson (1945-1992) - Gay liberation and trans rights pioneer; co-founded STAR with Sylvia Rivera

[shalom-iamcominghome]

Collecting minority points like it's a contest 💪

Alright new game for jewish converts only;

Why did you become Jewish?

Wrong answers only

[najia-cooks]

[ID: First image shows large falafel balls, one pulled apart to show that it is bright green and red on the inside, on a plate alongside green chilis, parsley, and pickled turnips. Second image is an extreme close-up of the inside of a halved falafel ball drizzled with tahina sauce. End ID]

فلافل محشي فلسطيني / Falafel muhashshi falastini (Palestinian stuffed falafel)

Falafel (فَلَافِل) is of contested origin. Various hypotheses hold that it was invented in Egypt any time between the era of the Pharoahs and the late nineteenth century (when the first written references to it appear). In Egypt, it is known as طَعْمِيَّة (ṭa'miyya)—the diminutive of طَعَام "piece of food"—and is made with fava beans. It was probably in Palestine that the dish first came to be made entirely with chickpeas.

The etymology of the word "falafel" is also contested. It is perhaps from the plural of an earlier Arabic word *filfal, from Aramaic 𐡐𐡋𐡐𐡉𐡋 "pilpāl," "small round thing, peppercorn"; or from "مفلفل" "mfelfel," a word meaning "peppered," from "فلفل" "pepper" + participle prefix مُ "mu."

This recipe is for deep-fried chickpea falafel with an onion and sumac حَشْوَة (ḥashua), or filling; falafel are also sometimes stuffed with labna. The spice-, aromatic-, and herb-heavy batter includes additions common to Palestinian recipes—such as dill seeds and green onions—and produces falafel balls with moist, tender interiors and crisp exteriors. The sumac-onion filling is tart and smooth, and the nutty, rich, and bright tahina-based sauce lightens the dish and provides a play of textures.

Falafel with a filling is falafel مُحَشّي (muḥashshi or maḥshshi), from حَشَّى‎ (ḥashshā) "to stuff, to fill." While plain falafel may be eaten alongside sauces, vegetables, and pickles as a meal or a snack, or eaten in flatbread wraps or kmaj bread, stuffed falafel are usually made larger and eaten on their own, not in a wrap or sandwich.

Falafel has gone through varying processes of adoption, recognition, nationalization, claiming, and re-patriation in Zionist settlers' writing. A general arc may be traced from adoption during the Mandate years, to nationalization and claiming in the years following the Nakba until the end of the 20th century, and back to re-Arabization in the 21st. However, settlers disagree with each other about the value and qualities of the dish within any given period.

What is consistent is that falafel maintains a strategic ambiguity: particular qualities thought to belong to "Arabs" may be assigned, revoked, rearranged, and reassigned to it (and to other foodstuffs and cultural products) at will, in accordance with broader trends in politics, economics, and culture, or in service of the particular argument that a settler (or foreign Zionist) wishes to make.

Mandate Palestine, 1920s – early '30s: Secular and collective

While most scholars hold that claims of an ancient origin for falafel are unfounded, it was certainly being eaten in Palestine by the 1920s. Yael Raviv writes that Jewish settlers of the second and third "עליות"‎ ("aliyot," waves of immigration; singular "עליה" "aliya") tended to adopt falafel, and other Palestinian foodstuffs, largely uncritically. They viewed Palestinian Arabs as holding vessels that had preserved Biblical culture unchanged, and that could therefore serve as models for a "new," agriculturally rooted, physically active, masculine Jewry that would leave behind the supposed errors of "old" European Jewishness, including its culinary traditions—though of course the Arab diet would need to be "corrected" and "civilized" before it was wholly suitable for this purpose.

Falafel was further endeared to these "חֲלוּצִים‎" ("halutzim," "pioneers") by its status as a street food. The undesirable "old" European Jewishness was associated with the insularity of the nuclear family and the bourgeois laziness of indoor living. The קִבּוּצים‎ ("Kibbutzim," communal living centers), though they represented only a small minority of settlers, furnished a constrasting ideal of modern, earthy Jewishness: they left food production to non-resident professional cooks, eliding the role of the private, domestic kitchen. Falafel slotted in well with these ascetic ideals: like the archetypal Arabic bread and olive oil eaten by the Jewish farmer in his field, it was hardy, cheap, quick, portable, and unconnected to the indoor kitchen.

The author of a 1929 article in דאר היום ("Doar Hyom," "Today's Mail") shows unrestrained admiration for the "[]מזרחי" ("Oriental") food, writing of his purchase of falafel stuffed in a "פיתה" ("pita") that:

רק בני-ערב, ואחיהם — היהודים הספרדים — רק הם עלולים "להכנת מטעם מפולפל" שכזה, הנעים כל כך לחיך [...].

("Only the Arabs, and their brothers—the Sepherdi Jews—only they are likely to create a delicacy so 'peppered' [a play on the פ-ל-פ-ל (f-l-f-l) word root], one so pleasing to the palate".)

Falafel's strong association with "Arabs" (i.e., Palestinians), however, did blemish the foodstuff in the eyes of some as early as 1930. An article in the English-language Palestine Bulletin told the story of Kamel Ibn Hassan's trial for the murder of a British soldier, lingering on the "Arab" "hashish addicts," "women of the streets," and "concessionaires" who rounded out this lurid glimpse into the "underground life lived by a certain section of Arab Haifa"; it was in this context that Kamel's "'business' of falafel" (scare quotes original) was mentioned.

Mandate Palestine, late 1930s–40s: A popular Oriental dish

In 1933, only three licensed falafel vendors operated in Tel Aviv; but by December 1939, Lilian Cornfeld (columnist for the English-language Palestine Post) could lament that "filafel cakes" were "proclaiming their odoriferous presence from every street corner," no longer "restricted to the seashore and Oriental sections" of the city.

Settlers' attitudes to falafel at this time continued to range from appreciation to fascinated disgust to ambivalence, and references continued to focus on its cheapness and quickness. According to Cornfeld, though the "orgy of summertime eating" of which falafel was the "most popular" representative caused some dietary "damage" to children, and though the "rather messy and dubious looking" food was deep-fried, the chickpeas themselves were still of "great nutritional value": "However much we may object to frying, — if fry you must, this at least is the proper way of doing it."

Cornfeld's article, appearing 10 years after the 1929 reference to falafel in pita quoted above, further specifies how this dish was constructed:

There is first half a pita (Arab loaf), slit open and filled with five filafels, a few fried chips [i.e. French fries] and sometimes even a little salad. The whole is smeared over with Tehina, a local mayonnaise made with sesame oil (emphasis original).

The ethnicity of these early vendors is not explicitly mentioned in these accounts. The Zionist "תוצרת הארץ" "totzeret ha’aretz"; "produce of the land") campaign in the 1930s and 1940s recommended buying only Jewish produce and using only Jewish labor, but it did not achieve unilaterial success, so it is not assured that settlers would not be buying from Palestinian vendors. There were, however, also Mizrahi Jewish vendors in Tel Aviv at this time.

The WW2-era "צֶנַע" ("tzena"; "frugality") period of rationing meat, which was enforced by British mandatory authorities beginning in 1939 and persisting until 1959, may also have contributed to the popularity of falafel during this time—though urban settlers employed various strategies to maintain access to significant amounts of meat.

Israel and elsewhere, 1950s – early 60s: The dawn of de-Arabization

After the Nakba (the ethnic cleansing of broad swathes of Palestine in the creation of the modern state of "Israel"), the task of producing a national Israeli identity and culture tied to the land, and of asserting that Palestinians had no like sense of national identity, acquired new urgency. The claiming of falafel as "the national snack of Israel," the decoupling of the dish from any association with "Arabs" (in settlers' writing of any time period, this means "Palestinians"), and the insistence on associating it with "Israel" and with "Jews," mark this time period in Israeli and U.S.-ian newspaper articles, travelogues, and cookbooks.

During this period, falafel remained popular despite the "reintegrat[ion]" of the nuclear family into the "national project," and the attendant increase in cooking within the familial home. It was still admirably quick, efficient, hardy, and frequently eaten outside. When it was homemade, the dish could be used rhetorically to marry older ideas about embodying a "new" Jewishness and a return to the land through dietary habits, with the recent return to the home kitchen. In 1952, Rachel Yanait Ben-Zvi, the wife of the second President of Israel, wrote to a South African Zionist women's society:

I prefer Oriental dishes and am inclined towards vegetarianism and naturalism, since we are returning to our homeland, going back to our origin, to our climate, our landscape and it is only natural that we liberate ourselves from many of the habits we acquired in the course of our wanderings in many countries, different from our own. [...] Meals at the President's table [...] consist mainly of various kinds of vegetable prepared in the Oriental manner which we like as well as [...] home-made Falafel, and, of course vegetables and fruits of the season.

Out of doors, associations of falafel with low prices, with profusion and excess, and with youth, travelling and vacation (especially to urban locales and the seaside) continue. Falafel as part and parcel of Israeli locales is given new emphasis: a reference to the pervasive smell of frying falafel rounds out the description of a chaotic, crowded, clamorous scene in the compact, winding streets of any old city. Falafel increasingly stands metonymically for Israel, especially in articles written to entice Jewish tourists and settlers: no one is held to have visited Israel unless they have tried real Israeli falafel. A 1958 song ("ולנו יש פלאפל", "And We Have Falafel") avers that:

הַיּוֹם הוּא רַק יוֹרֵד מִן הַמָּטוֹס [...] כְבָר קוֹנֶה פָלָאפֶל וְשׁוֹתֶה גָּזוֹז כִּי זֶה הַמַּאֲכָל הַלְּאֻמִּי שֶׁל יִשְׂרָאֵל

("Today when [a Jew] gets off the plane [to Israel] he immediately has a falafel and drinks gazoz [...] because this is the national dish of Israel"). A 1962 story in Israel Today features a boy visiting Israel responding to the question "Have you learned Hebrew yet?" by asserting "I know what falafel is." Recipes for falafel appear alongside ads for smoked lox and gefilte fish in U.S.-ian Jewish magazines; falafel was served by Zionist student groups in U.S.-ian universities beginning in the 1950s and continuing to now.

These de-Arabization and nationalization processes were possible in part because it was often Mizrahim (West Asian and North African Jews) who introduced Israelis to Palestinian food—especially after 1950, when they began to immigrate to Israel in larger numbers. Even if unfamiliar with specific Palestinian dishes, Mizrahim were at least familiar with many of the ingredients, taste profiles, and cooking methods involved in preparing them. They were also more willing to maintain their familiar foodways as settlers than were Zionist Ashkenazim, who often wanted to distance themselves from European and diaspora Jewish culture.

Despite their longstanding segregation from Israeli Ashkenazim (and the desire of Ashkenazim to create a "new" European Judaism separate from the indolence and ignorance of "Oriental" Jews, including their wayward foodways), Mizrahim were still preferable to Palestinian Arabs as a point of origin for Israel's "national snack." When associated with Mizrahi vendors, falafel could be considered both Oriental and Jewish (note that Sephardim and Mizrahim are unilaterally not considered to be "Arabs" in this writing).

Thus food writing of the 1950s and 60s (and some food writing today) asserts, contrary to settlers' writing of the 1920s and 30s, that falafel had been introduced to Israel by Jewish immigrants from Syria, Yemen, or Morocco, who had been used to eating it in their native countries—this, despite the fact that Yemen and Morocco did not at this time have falafel dishes. Even texts critical of Zionism echoed this narrative. In fact, however, Yemeni vendors had learned to make falafel in Egypt on their way to Palestine and Israel, and probably found falafel already being sold and eaten there when they arrived.Meneley, Anne2007 Like an Extra Virgin. American Anthropologist 109(4):678–687

Meanwhile, "pita" (Palestinian Arabic: خبز الكماج; khubbiz al-kmaj) was undergoing in some quarters a similar process of Israelization; it remained "Arab" in others. In 1956, a Boston-born settler in Haifa wrote for The Jewish Post:

The baking of the pittah loaves is still an Arab monopoly [in Israel], and the food is not available at groceries or bakeries which serve Jewish clientele exclusively. For our Oriental meal to be a success we must have pittah, so the more advance shopping must be done.

This "Arab monopoly" in fact did not extent to an Arab monopoly in discourse: it was a mere four years later that the National Jewish Post and Opinion described "Peeta" as an "Israeli thin bread." Two years after that, the U.S.-published My Jewish Kitchen: The Momales Ta'am Cookbook (co-authored by Zionist writer Shushannah Spector) defined "pitta" as an "Israeli roll."

Despite all this scrubbing work, settlers' attitudes towards falafel in the late 1950s were not wholly positive, and references to the dish as having been "appropriated from the [Palestinian] Arabs" did not disappear. A 1958 article, written by a Boston-born man who had settled in Israel in 1948 and published in U.S.-ian Zionist magazine Midstream, repeats the usual associations of falafel with the "younger set" of visitors from kibbutzim to "urban" locales; it also denigrates it as a “formidably indigestible Arab delicacy concocted from highly spiced legumes rolled into little balls, fried in grease, and then inserted into an underbaked piece of dough, known as a pita.”

Thus settlers were ambivalent about khubbiz as well. If their food writing sometimes refers to pita as "doughy" or "underbaked," it is perhaps because they were purchasing it from stores rather than baking it at home—bakeries sometimes underbake their khubbiz so that it retains more water, since it is sold by weight.

Israel and elsewhere, late 1960s–2010s: Falafel with even fewer Arabs

The sanitization of falafel would be more complete in the 60s and 70s, as falafel was gradually moved out of separate "Oriental dishes" categories and into the main sections of Israeli cookbooks. A widespread return to כַּשְׁרוּת‎ (kashrut; dietary laws) meant that falafel, a פַּרְוֶה (parve) dish—one that contained no meat or dairy—was a convenient addition on occasions when food intersected with nationalist institutions, such as at state dinners and in the mess halls of Israeli military forces.

This, however, still did not prohibit Israelis from displaying ambivalence towards the food. Falafel was more likely to be glorified as a symbol of Jewish Israel in foreign magazines and tourist guides, including in the U.S.A. and Italy, than it was to be praised in Israeli Zionist publications.

Where falafel did maintain an association with Palestinians, it was to assert that their versions of it had been inferior. In 1969, Israeli writer Ruth Bondy opines:

Experience says that if we are to form an affection for a people we should find something admirable about its customs and folklore, its food or girls, its poetry and music. True, we have taken the first steps in this direction [with Palestinians]: we like kebab, hummous, tehina and falafel. The trouble is that these have already become Jewish dishes and are prepared more tastily by every Rumanian restaurateur than by the natives of Nablus.

Opinions about falafel in this case seem to serve as a mirror for political opinions about Palestinians: the same writer had asserted, on the previous page, that the "ideal situation, of course, would be to keep all the territories we are holding today—but without so many Arabs. A few Arabs would even be desirable, for reasons of local color, raising pigs for non-Moslems and serving bread on the Passover, but not in their masses" (trans. Israel L. Taslitt).

Later narratives tended to retrench the Israelization of falafel, often acknowledging that falafel had existed in Palestine prior to Zionist incursion, but holding that Jewish settlers had made significant changes to its preparation that were ultimately responsible for making it into a worldwide favorite. Joan Nathan's 2001 Foods of Israel Today, for example, claimed that, while fava and chickpea falafel had both preëxisted the British Mandate period, Mizrahi settlers caused chickpeas to be the only pulse used in falafel.

Gil Marks, who had echoed this narrative in his 2010 Encyclopedia of Jewish Food, later attributed the success of Palestinian foods to settlers' inventiveness: "Jews didn’t invent falafel. They didn’t invent hummus. They didn’t invent pita. But what they did invent was the sandwich. Putting it all together. And somehow that took off and now I have three hummus restaurants near my house on the Upper West Side.”

Israel and elsewhere, 2000s – 2020s: Re-Arabization; or, "Local color"

Ronald Ranta has identified a trend of "re-Arabizing" Palestinian food in Israeli discourse of the late 2000s and later: cooks, authors, and brands acknowledge a food's origin or identity as "Arab," or occasionally even "Palestinian," and consumers assert that Palestinian and Israeli-Palestinian (i.e., Israeli citizens of Palestinian ancestry) preparations of foods are superior to, or more "authentic" than, Jewish-Israeli ones. Israeli and Israeli-Palestinian brands and restaurants market various foods, including falafel, as "אסלי" ("asli"), from the Arabic "أَصْلِيّ" ("ʔaṣliyy"; "original"), or "בלדי" ("baladi"), from the Arabic "بَلَدِيّ" ("baladiyy"; "native" or "my land").

This dedication to multiculturalism may seem like progress, but Ranta cautions that it can also be analyzed as a new strategy in a consistent pattern of marginalization of the indigenous population: "the Arab-Palestinian other is r­e-colonized and re-imagined only as a resource for tasty food [...] which has been de-politicized[;] whatever is useful and tasty is consumed, adapted and appropriated, while the rest of its culture is marginalized and discarded." This is the "serving bread" and "local color" described by Bondy: "Arabs" are thought of in terms of their usefulness to settlers, and not as equal political participants in the nation. For Ranta, the "re-Arabizing" of Palestinian food thus marks a new era in Israel's "confiden[ce]" in its dominance over the indigenous population.

So this repatriation of Palestinian food is limited insofar as it does not extend to an acknowledgement of Palestinians' political aspirations, or a rejection of the Zionist state. Food, like other indicators and aspects of culture, is a "safe" avenue for engagement with colonized populations even when politics is not.

The acknowledgement of Palestinian identity as an attempt to neutralize political dissent, or perhaps to resolve the contradictions inherent in liberal Zionist identity, can also be seen in scholarship about Israeli food culture. This scholarship tends to focus on narratives about food in the cultural domain, ignoring the material impacts of the settler-colonialist state's control over the production and distribution of food (something that Ranta does as well). Food is said to "cross[] borders" and "transcend[] cultural barriers" without examination of who put the borders there (or where, or why, or how, or when). Disinterest in material realities is cultivated so that anodyne narratives about food as “a bridge” between divides can be pursued.

Raviv, for example, acknowledges that falafel's de-Palestinianization was inspired by anti-Arab sentiment, and that claiming falafel in support of "Jewish nationalism" was a result of "a connection between the people and a common land and history [needing] to be created artificially"; however, after referring euphemistically to the "accelerated" circumstances of Israel's creation, she supports a shared identity for falafel in which it can also be recognized as "Israeli." She concludes that this should not pose a problem for Palestinians, since "falafel was never produced through the labor of a colonized population, nor was Palestinian land appropriated for the purpose of growing chickpeas for its preparation. Thus, falafel is not a tool of oppression."

Palestine and Israel, 1960s – 2020s: Material realities

Yet chickpeas have been grown in Israel for decades, all of them necessarily on appropriated Palestinian land. Experimentation with planting in the arid conditions of the south continues, with the result that today, chickpea is the major pulse crop in the country. An estimated 17,670,000 kilograms of chickpeas were produced in Israel in 2021; at that time, this figure had increased by an average of 3.5% each year since 1966. 73,110 kilograms of that 2021 crop was exported (this even after several years of consecutive decline in chickpea exports following a peak in 2018), representing $945,000 in exports of dried chickpeas alone.

The majority of these chickpeas ($872,000) were exported to the West Bank and Gaza; Palestinians' inability to control their own imports (all of which must pass through Israeli customs, and which are heavily taxed or else completely denied entry), and Israeli settler violence and government expropriation of land, water, and electricity resources (which make agriculture difficult), mean that Palestine functions as a captive market for Israeli exports. Israeli goods are the only ones that enter Palestinian markets freely.

By contrast, Palestinian exports, as well as imports, are subject to taxation by Israel, and only a small minority of imports to Israel come from Palestine ($1.13 million out of $22.4 million of dried chickpeas in 2021).

The 1967 occupation of the West Bank has besides had a demonstrable impact on Palestinians' ability to grow chickpeas for domestic consumption or export in the first place, as data on the changing uses of agricultural land in the area from 1966–2001 allow us to see. Chickpeas, along with wheat, barley, fenugreek, and dura, made up a major part of farmers' crops from 1840 to 1914; but by 2001, the combined area devoted to these field crops was only a third of its 1966 value. The total area given over to chickpeas, lentils and vetch, in particular, shrank from 14,380 hectares in 1966 to 3,950 hectares in 1983.

Part of this decrease in production was due to a shortage of agricultural labor, as Palestinians, newly deprived of land or of the necessary water, capital, and resources to work it—and in defiance of Raviv's assertion that "falafel was never produced through the labor of a colonized population"—sought jobs as day laborers on Israeli fields.

The dearth of water was perhaps especially limiting. Palestinians may not build anything without a permit, which the Israeli military may deny for any, or for no, reason: no Palestinian's request for a permit to dig a well has been approved in the West Bank since 1967. Israel drains aquifiers for its own use and forbids Palestinians to gather rainwater, which the Israeli military claims to own. This lack of water led to land which had previously been used to grow other crops being transitioned into olive tree fields, which do not require as much water or labor to tend.

In Gaza as well, occupation systematically denies Palestinians of food itself, not just narratives about food. The majority of the population in Gaza is food-insecure, as Israel allows only precisely determined (and scant) amounts of food to cross its borders. Gazans rely largely on canned goods, such as chickpeas (often purchased at subsidized rates through food aid programs run by international NGOs), because they do not require scarce water or fuel to prepare—but canned chickpeas cannot be used to prepare a typical deep-fried falafel recipe (the discs would fall apart while frying). There is, besides, a continual shortage of oil (of which only a pre-determined amount of calories are allowed to enter the Strip). Any narrative about Israeli food culture that does not take these and other realities of settler-colonialism into account is less than half complete.

Of course, falafel is far from the only food impacted by this long campaign of starvation, and the strategy is only intensifying: as of December 2023, children are reported to have died by starvation in the besieged Gaza Strip.

Support Palestinian resistance by calling Elbit System’s (Israel’s primary weapons manufacturer) landlord; donating to Palestine Action’s bail fund; buying an e-sim for distribution in Gaza; or donating to help a family leave Gaza.

Equipment:

A meat grinder, or a food processor, or a high-speed or immersion blender, or a mortar and pestle and an enormous store of patience

A pot, for frying

A kitchen thermometer (optional)

Ingredients:

Makes 12 large falafel balls; serves 4 (if eaten on their own).

For the فلافل (falafel):

500g dried chickpeas (1010g once soaked)

1 large onion

4 cloves garlic

1 Tbsp cumin seeds

1 Tbsp coriander seeds

2 tsp dill seeds (عين جرادة; optional)

1 medium green chili pepper (such as a jalapeño), or 1/2 large one (such as a ram's horn / فلفل قرن الغزال)

2 stalks green onion (3 if the stalks are thin) (optional)

Large bunch (50g) parsley, stems on; or half parsley and half cilantro

2 Tbsp sea salt

2 tsp baking soda (optional)

For the حَشوة (filling):

2 large yellow onions, diced

1/4 cup coarsely ground sumac

4 tsp shatta (شطة: red chili paste), optional

Salt, to taste

3 Tbsp olive oil

For the طراطور (tarator):

3 cloves garlic

1/2 tsp table salt

1/4 cup white tahina

Juice of half a lemon (2 Tbsp)

2 Tbsp vegan yoghurt (لبن رائب; optional)

About 1/4 cup water

To make cultured vegan yoghurt, follow my labna recipe with 1 cup, instead of 3/4 cup, of water; skip the straining step.

To fry:

Several cups neutral oil

Untoasted hulled sesame seeds (optional)

Instructions:

1. If using whole spices, lightly toast in a dry skillet over medium heat, then grind with a mortar and pestle or spice mill.

2. Grind chickpeas, onion, garlic, chili, and herbs. Modern Palestinian recipes tend to use powered meat grinders; you could also use a food processor, speed blender, or immersion blender. Some recipes set aside some of the chickpeas, aromatics, and herbs and mince them finely, passing the knife over them several times, then mixing them in with the ground mixture to give the final product some texture. Consult your own preferences.

To mimic the stone-ground texture of traditional falafel, I used a mortar and pestle. I found this to produce a tender, creamy, moist texture on the inside, with the expected crunchy exterior. It took me about two hours to grind a half-batch of this recipe this way, so I don't per se recommend it, but know that it is possible if you don't have any powered tools.

3. Mix in salt, spices, and baking soda and stir thoroughly to combine. Allow to chill in the fridge while you prepare the filling and sauce.

If you do not plan to fry all of the batter right away, only add baking soda to the portion that you will fry immediately. Refrigerate the rest of the batter for up to 2 days, or freeze it for up to 2 months. Add and incorporate baking soda immediately before frying. Frozen batter will need to be thawed before shaping and frying.

For the filling:

1. Heat olive oil in a skillet over medium heat. Fry onion and a pinch of salt for several minutes, until translucent. Remove from heat.

2. Add sumac and stir to combine. Add shatta, if desired, and stir.

For the tarator:

1. Grind garlic and salt in a mortar and pestle (if you don't have one, finely mince and then crush the garlic with the flat of your knife).

2. Add garlic to a bowl along with tahina and whisk. You will notice the mixture growing smoother and thicker as the garlic works as an emulsifier.

3. Gradually add lemon juice and continue whisking until smooth. Add yoghurt, if desired, and whisk again.

4. Add water slowly while whisking until desired consistency is achieved. Taste and adjust salt.

To fry:

1. Heat several inches of oil in a small or medium pot to about 350 °F (175 °C). A piece of batter dropped in the oil should float and immediately form bubbles, but should not sizzle violently. (With a small pot on my gas stove, my heat was at medium-low).

2. Use your hands or a large falafel mold to shape the falafel.

To use a falafel mold: Dip your mold into water. If you choose to cover both sides of the falafel with sesame seeds, first sprinkle sesame seeds into the mold; then apply a flat layer of batter. Add a spoonful of filling into the center, and then cover it with a heaping mound of batter. Using a spoon, scrape from the center to the edge of the mold repeatedly, while rotating the mold, to shape the falafel into a disc with a slightly rounded top. Sprinkle the top with sesame seeds.

To use your hands: wet your hands slightly and take up a small handful of batter. Shape it into a slightly flattened sphere in your palm and form an indentation in the center; fill the indentation with filling. Cover it with more batter, then gently squeeze between both hands to shape. Sprinkle with sesame seeds as desired.

3. Use a slotted spoon or kitchen spider to lower falafel balls into the oil as they are formed. Fry, flipping as necessary, until discs are a uniform brown (keep in mind that they will darken another shade once removed from the oil). Remove onto a wire rack or paper towel.

If the pot you are using is inclined to stick, be sure to scrape the bottom and agitate each falafel disc a couple seconds after dropping it in.

4. Repeat until you run out of batter. Occasionally use a slotted spoon or small sieve to remove any excess sesame seeds from the oil so they do not burn and become acrid.

Serve immediately with sauce, sliced vegetables, and pickles, as desired.

[etz-ashashiyot]

Quotes from "Executed Jews" I want to especially highlight:

Two distinct patterns of antisemitism can be identified by the Jewish holidays that celebrate triumphs over them: Purim and Hanukkah. In the Purim version of antisemitism, exemplified by the Persian genocidal decrees in the biblical Book of Esther, the goal is openly stated and unambiguous: Kill all the Jews. In the Hanukkah version of antisemitism, whose appearances range from the Spanish Inquisition to the Soviet regime, the goal is still to eliminate Jewish civilization. But in the Hanukkah version, this goal could theoretically be accomplished simply by destroying Jewish civilization, while leaving the warm, de-Jewed bodies of its former practitioners intact.

For this reason, the Hanukkah version of antisemitism often employs Jews as its agents. It requires not dead Jews but cool Jews: those willing to give up whatever specific aspect of Jewish civilization is currently uncool. Of course, Judaism has always been uncool, going back to its origins as the planet's only monotheism, featuring a bossy and unsexy invisible God. Uncoolness is pretty much Judaism's brand, which is why cool people find it so threatening — and why Jews who are willing to become cool are absolutely necessary to Hanukkah antisemitism's success. These "converted" Jews are used to demonstrate the good intentions of the regime — which of course isn't antisemitic but merely requires that its Jews publicly flush thousands of years of Jewish civilization down the toilet in exchange for the worthy prize of not being treated like dirt, or not being murdered. For a few years. Maybe.

I wish I could tell the story of Ala's father concisely, compellingly, the way everyone prefers to hear about dead Jews. I regret to say that Benjamin Zuskin wasn't minding his own business and then randomly stuffed into a gas chamber, that his thirteen-year-old daughter did not sit in a closet writing an uplifting diary about the inherent goodness of humanity, that he did not leave behind sad-but-beautiful aphorisms pondering the absence of God while conveniently letting his fellow humans off the hook. He didn't even get crucified for his beliefs. Instead, he and his fellow Soviet Jewish artists — extraordinarily intelligent, creative, talented, and empathetic adults — were played for fools, falling into a slow-motion psychological horror story brimming with suspense and twisted self-blame. They were lured into a long game of appeasing and accommodating, giving up one inch after another of who they were in order to win that grand prize of being allowed to live.

Spoiler alert: they lost.

[...]

But Soviet support for Jewish culture was part of a larger plan to brainwash and coerce national minorities into submitting to the Soviet regime — and for Jews, it came at a very specific price. From the beginning, the regime eliminated anything that celebrated Jewish "nationality" that didn't suit its needs. Jews were awesome, provided they weren't practicing Jewish religion, studying traditional Jewish texts, using Hebrew, or supporting Zionism. The Soviet Union thus pioneered a versatile gaslighting slogan, which it later spread through its client states in the developing world and which remains popular today: it was not antisemitic, merely anti-Zionist. (In the process of not being antisemitic and merely being anti-Zionist, the regime managed to persecute, imprison, torture, and murder thousands of Jews.) What's left of Jewish culture once you surgically remove religious practice, traditional texts, Hebrew, and Zionism? In the Soviet Empire, one answer was Yiddish, but Yiddish was also suspect for its supposedly backwards elements. Nearly 15 percent of its words came directly from biblical and rabbinic Hebrew, so Soviet Yiddish schools and publishers, under the guise of "simplifying" spelling, implemented a new and quite literally antisemitic spelling system that eliminated those words' Near Eastern roots. Another answer was "folklore" — music, visual art, theater, and other creative work reflecting Jewish life — but of course most of that cultural material was also deeply rooted in biblical and rabbinic sources, or reflected common religious practices like Jewish holidays and customs, so that was treacherous too.

No, what the regime required were Yiddish stories that showed how horrible traditional Jewish practice was, stories in which happy, enlightened Yiddish-speaking heroes rejected both religion and Zionism (which, aside from its modern political form, is also a fundamental feature of ancient Jewish texts and prayers traditionally recited at least three times daily). This de-Jewing process is clear from the repertoire of the government-sponsored Moscow State Yiddish Theater, which could only present or adapt Yiddish plays that denounced traditional Judaism as backward, bourgeois, corrupt, or even more explicitly — as in the many productions involving ghosts or graveyard scenes — as dead. As its actors would be, soon enough.

The Soviet Union's destruction of Jewish culture commenced, in a calculated move, with Jews positioned as the destroyers. It began with the Yevsektsiya, committees of Jewish Bolsheviks whose paid government jobs from 1918 through 1930 were to persecute, imprison, and occasionally murder Jews who participated in religious or Zionist institutions — categories that included everything from synagogues to sports clubs, all of which were shut down and their leaders either exiled or "purged." This went on, of course, until the regime purged the Yevsektsiya members themselves.

The pattern repeated in the 1940s. As sordid as the Yeveksiya chapter was, I found myself more intrigued by the undoing of the Jewish Antifascist Committee, a board of prominent Soviet Jewish artists and intellectuals established by Joseph Stalin in 1942 to drum up financial support from Jews overseas for the Soviet war effort. Two of the more prominent names on the JAC's roster of talent were Solomon Mikhoels, the director of the Moscow State Yiddish Theater, and Ala's father Benjamin Zuskin, the theater's leading actor. After promoting these people during the war, Stalin decided these loyal Soviet Jews were no longer useful, and charged them all with treason. He had decided that this committee he himself created was in fact a secret Zionist cabal, designed to bring down the Soviet state. Mikhoels was murdered first, in a 1948 hit staged to look like a traffic accident. Nearly all the others — Zuskin and twelve more Jewish luminaries, including the novelist Dovid Bergelson, who had proclaimed Moscow as the center of the Yiddish future — were executed by firing squad on August 1952.

Just as the regime accused these Jewish artists and intellectuals of being too "nationalist" (read: Jewish), today's long hindsight makes it strangely tempting to read this history and accuse them of not being "nationalist" enough — that is, of being so foolishly committed to the Soviet regime that they were unable to see the writing on the wall. Many works on this subject have said as much. In Stalin's Secret Pogrom, the indispensable English translation of transcripts from the JAC "trial," Russia scholar Joshua Rubenstein concludes his lengthy introduction with the following:

As for the defendants at the trial, it is not clear what they believed about the system they each served. Their lives darkly embodied the tragedy of Soviet Jewry. A combination of revolutionary commitment and naive idealism had tied them to a system they could not renounce. Whatever doubts or misgivings they had, they kept to themselves, and served the Kremlin with the required enthusiasm. They were not dissidents. They were Jewish martyrs. They were also Soviet patriots. Stalin repaid their loyalty by destroying them.

This is completely true, and also completely unfair. The tragedy — even the term seems unjust, with its implied blaming of the victim — was not that these Soviet Jews sold their souls to the devil, though many clearly did. The tragedy was that integrity was never an option in the first place.

[...]

In Jerusalem that morning, Ala told me, in a sudden private moment of anger and candor, that the Soviet Union's treatment of the Jews was worse than Nazi Germany's. I tried to argue, but she shut me up. Obviously the Nazi atrocities against Jews were incomparable, a fact Ala later acknowledged in a calmer mood. But over four generations, the Soviet regime forced Jews to participate in and internalize their own humiliation - and in that way, Ala suggested, they destroyed far more souls. And they never, ever, paid for it.

"They never had a Nuremberg," Ala told me that day, with a quiet fury. "They never acknowledged the evil of what they did. The Nazis were open about what they were doing, but the Soviets pretended. They lured the Jews in, they baited them with support and recognition, they used them, they tricked them, and then they killed them. It was a trap. And no one knows about it, even now. People know about the Holocaust, but not this. Even here in Israel, people don't know. How did you know?"

— Excerpted from "Executed Jews," Chapter 4 of People Love Dead Jews by Dara Horn

(All emphasis mine)

Read the full chapter here.

[starlightomatic]

Hi! I saw your tags on unlearning zionism and I was wondering if you've ever spoken about that/the kind of processing you had to do? I think it's... Interesting (for lack of a better word) how this is a sentiment I've seen reflected on pretty much all explicitly non-zionist Jewish blogs I follow, and how much that reflects both how closely entwined the concept and Jewishness has become and the fierce zionism in some people.

Obviously you're free to not discuss this at all, I also understand it's deeply personal. (I'm also not intending to make anyone change their mind, I believe this is a process Jewish people should be afforded on their own terms; I'm really just trying to understand where they're coming from). ♥️

The tl;dr was through talking to people, breaking my rigidities, and being lucky enough to encounter people who were kind, committed to dialogue, and not dismissive.

Longer version under the cut.

In winter 2019 I started dating a non-zionist, so a lot of the early stuff was through conversations with them.

Here are the specific things I recall through them:

They validated my experience of having felt traumatized by a negative experience I had at a protest. I felt very on the defense, and dismissed, as a zionist who wanted to be in leftist spaces and they validated that. I don't know if they were faking it or not, but it felt real, and being heard and not dismissed was super important to building trust and safety. Ultimately, building trust and safety was the most important thing.

They would sometimes patiently poke holes in things I said. Matter of factly, not confrontationally. For example, once I said I didn't like the separation wall dividing Israel proper from the West Bank but that it was necessary to prevent terrorist attacks, and they were like "no, that wasn't the wall, it was a change in PA policy." Another time I was like "I don't understand [West Bank] settlers, if they want to be pioneers and settle more land they should settle the Negev, where they're not encroaching on Palestinians!" and they explained to me more about the situation between Israel and Bedouins and how that actually still would involve encroaching/displacement.

They're very religious, and so they had the tools to poke into my "but just open a siddur! you can see all the references to returning to Jerusalem!" and discuss how that differed from and predated zionism the political ideology. They were able to break through my dismissiveness/derision of Chareidi antizionism and help me understand that it has legitimate religious underpinnings. (They're not Chareidi though.) They affirmed for me that they do feel connected to Eretz Yisrael and they love Eretz Yisrael.

They also explained that indigenous doesn't mean "from a place" but rather describes a relationship to colonialism. It still didn't totally click for me, and they and I have both since come to understand that there are a lot of definitions of indigenous, but what it did help me understand was that when people push back against "Jews are indigenous to EY" they're not always trying to say we're not from there.

In general it helped me break down what I thought an antizionist was. I thought that an antizionist was someone who didn't think Jews had a meaningful spiritual and communal connection to EY, thought we weren't from there, didn't give a shit if all Israeli Jews ended up pushed into the sea, hadn't opened a siddur to see references to return to Jerusalem, etc. I was also pretty rigid in my thinking and had collected a bunch of talking points, mostly that I'd co-created with other members of Jewbook (Jewish facebook). They helped me break out of that rigidity and once I'd done that I was open to learning more.

What happened next is that in fall 2019 is I did a fellowship that, while unrelated to the topic, put me in contact with other Jewish antizionists.

There was one person whose project we visited during an outing on the fellowship, who had discussed their project's antizionism. I was bothered by it and asked them one question: Did they feel Jews were connected to Eretz Yisrael? Did they feel connected to Eretz Yisrael? They responded yes of course.

Another person was my roommate on the fellowship, a leftist antizionist Syrian Jew. For a while one of my sticking points had been Mizrahi support of Zionism -- my thought process here had a few pieces. One, it seemed like white privilege to go against what most Israeli Jews of color believed and wanted. Another was that I felt that a lot of antizionists were dismissive of and racist towards Mizrahim and don't understand or care to understand their needs, history, or motivations (I do still think that's true). I also saw the expulsions from SWANA and the fact that Israel took in the SWANA Jewish refugees as proof of the necessity of Zionism.

So, I think that interacting with a Mizrahi antizionist both taught me expanded perspectives on the issue, and taught me that it's possible to be antizionist and still in solidarity with Mizrahim. I learned more nuance, for example around Israel's taking in of the refugees; I knew they had been mistreated, but I think it helped me connect the dots about what that meant about the entire Zionist project. That was also the year A-WA's album Bayti fi Rasi came out, and when I listened to Hana Mash Hu Al Yaman, I think that's when it clicked for me that Israel taking them in was not some sort of miracle or blessing in disguise but rather a last resort for people who did not want to go but had no choice. The main characters in that song wanted to stay in Yemen which is I think something that hadn't clicked for me before. That may not be the majority Mizrahi perspective but it is a perspective and one I hadn't previously considered.

By the same token, my partner at the time (the one I talked about at the beginning of the post) was raised as a Yiddish speaker, and we talked about Yiddish suppression during the early days of the state, as well as Ben Yehuda's disdain for Yiddish, and the general early Zionist disdain for Eastern European Jewry and "old world" Jewish culture. I was already aware of the New Jew concept (the idea that the old Jew was studious and unathletic, but we should put that behind us to become strong and agricultural). They helped me frame this in terms of antisemitism, connecting it to the vitriol Chassidim receive from other Jews, antisemitism directed towards Jewish men and the ways it's about gender and goyish and Jewish constructions of masculinity, anti-circ rhetoric that depends on the Hellenistic idea of the body as perfection, and Naomi Klein's analysis of the dislike of Yiddish by Ben Yehuda et al as sexist due to their association of it as "feminine" and therefore lesser.

We also talked about the ways that Zionism devalues diaspora culture. I definitely see this in the ways that eg Jewbook zionists used to see the Ashkenazi past in Eastern Europe as simply a time of pogroms and violence with nothing generative or valuable. It seems that zionism posits Israel and Israeli culture as the "right" or "completed" version of Judaism, and discourages us from mourning the loss of culture we experienced during the Holocaust and our subsequent exodus.

I think there is nuance here; there are Israeli Yiddishists, there are people practicing all kinds of diaspora Jewish cultures in Israel, etc. I think this is a case where antizionists take something real and over emphasize it to sound bigger and more harmful than it is. It's not Israel's fault that European Jewry got destroyed and it's not Israel's fault that A-WA's family had to leave Yemen. Sometimes it feels like antizionist project those harms onto Israel and Zionism.

At the same time though, there is a kernel of truth in the way at least that many North American zionists view Ashkenazi culture, thought I can't say how much of that is their Zionism and how much is the legacy of American assimilationism (even among religious Jews).

In any case, 2020 is when I started on my journey to deepen my understanding of old world Ashkenazi culture and history. I started with a day spent in the kids' section of the Yiddish Book Center using the beginner education resources there to start teaching myself Yiddish (I had a lot of familiarity because my extended family speaks it, but I didn't yet). About half a second later the pandemic started, and the chaos from that took all my attention for a while, but by the end of the summer I did a deep dive on my genealogy and spent two weeks tracking down documents and names and towns. At that point my family history was no longer abstract, and I started wondering more about what their lives were like in the old country.

I started watching Yiddish plays on zoom, including a production of the Dybbuk that I fell in love with. I got involved in the shtetlcore movement, which was a social media aesthetic fad that was basically the shtetl version of cottagecore. That spring the duolingo Yiddish course came out and I did a six month streak. The following winter I went to a virtual Yiddish conference. I went again two more times in person, and last summer I went to a week-long retreat where we were only allowed to speak Yiddish. I also do Yiddish drag and burlesque.

With this emphasis and knowledge it's hard for me to accept any framing that the only "right" place for Jews to live is Israel, or that diaspora cultures are lesser-than. At some point I encountered a belief among some zionists (though I don't think most believe this) that the Jewish people's differentiation into a myriad of different cultures was a bad thing, and constituted negatively picking up pieces of non-Jewish culture, and that it's good we're back together in Israel so we can become just one culture again. I obviously strongly disagree and I while I wish we had not had to experience the trauma of Khorban Beis Hamikdash and the ensuing displacement, I think the variety of different cultures we split into is beautiful.

Ironically, Israel is actually a place of great cultural exchange between those cultures. And yes, I do worry there will be cultural loss if everything blends together melting pot style, but that's more of a function of how societies work as opposed to official state policy. And I also think the Jewish subcultures will endure. Also the cultural loss is the fault of the Holocaust, the Soviet Union, and nationalist SWANA countries way way more than it is Israel's.

At this point I've come to view the idea that Zionism is detrimental to Jewish culture as weak, but I still am not a Zionist, and that's because the issue with Zionism is not that it harms Jews but that it harms Palestinians.

In early summer 2020, I, along with many other white people were called to reckon with the realities of white supremacy in the US, and our part in it, far more deeply than we had before. I learned to understand how racism functions as a pillar of the US's underpinnings, how white supremacy morphs to sustain itself, how I as an individual and Jews as a group were being used to maintain white supremacy. It fundamentally shifted how I view these topics and how I understand the way that states function.

It was impossible not to apply these concepts to Israel-Palestine. While it is obviously not a one-to-one comparison and I am frustrated with folks who seem to think it is, the concepts and analyses I learned in June 2020 were very elucidating in understanding Israel as a state, and how white supremacy and Jewish supremacy operate in Israel-Palestine.

One of those concepts is a deeper understanding of power dynamics and the oppressed-oppressor relationship. While that is not the be-all end-all, and it is still possible for an oppressed group to do harm and commit war crimes (as they did on Oct 7), it helped me understand the ways it makes no sense to view Palestinians and Israelis as equal parties or to view Palestinians as "the aggressor" as many zionists do. Riots are the language of the unheard and, yes, so is violence. Do not imagine that I excuse, condone, or celebrate Oct 7, but I understand why it happened.

These past seven months have forced a magnifying glass on Israel-Palestine and I have spent a lot of time thinking and talking about it. I have had many experiences and interactions that have illuminated different things to me, but I'll leave you with this one.

In 1956, a young man named Ro'i Rothberg was killed in Kibbutz Nahal Oz by Palestinians who lived in Gaza. Moshe Dayan came to give a eulogy and in it, he said:

Why should we declare their burning hatred for us? For eight years they have been sitting in the refugee camps in Gaza, and before their eyes we have been transforming the lands and the villages, where they and their fathers dwelt, into our estate.

Which is to say, he is stating point blank that the Nakba happened, and that Nahal Oz -- and in fact Israel -- is built on land that had been farmed and inhabited by Palestinians. The hasbarist canard of "we didn't steal their land" falls away when Moshe Dayan himself admits it, doesn't it?

He is acknowledging, also, that he understands why the people of Gaza are enraged, and why some of them express this rage as violence. He gives his solution: That the Israeli people, and especially the people of Nahal Oz, must always be on their guard. Must never become peaceniks and forget the rage of the people of Gaza. He says "we are a generation that settles the land and without the steel helmet and the cannon's maw, we will not be able to plant a tree and build a home."

His vision is of an Israel that is always militarized and militant, always on its guard, never to know peace. A people who will send their children to the army generation after generation after generation. Never to rest. Never to be able to lower their guard.

And that is awful! Not just for Palestinians, but for Israelis! Dayan lays out here that if the Nakba is not redressed, this will continue forever. He wants it to continue forever; I want the Nakba redressed.

He knew Nahal Oz would be attacked again. And he was right. On the morning of Simchat Torah of this year, 5784, twelve residents of the kibbutz were brutally murdered. A family that my family knows hid there in their bomb shelter for ten hours with their small children until they were rescued. The kibbutz was destroyed.

And Moshe Dayan knew it would happen, all the way back in 1956. And yet did nothing to change our trajectory. I cannot forgive him that.

In the months since the destruction of Nahal Oz, we have seen Gaza pummeled with a terrifying vengeance. For years I have encountered, albeit few and far between, people who have clammored for Gaza to be "turned into a parking lot." I was horrified by them, but did not take seriously the threat they represented. Yet now, their genocidal flowers have borne fruit. Gaza lies in ruins. 60% of the roads and infrastructure are destroyed. The descendants of refugees are refugees again, chased from their homes by the descendants of refugees. The live in tents, they scrabble for water and food. They live under threat of bombing, or being shot, or dying of illness and malnutrition.

And still Nahal Oz remains destroyed. The Jewish dead of Europe remain dead. The synagogues of Tunis and Algiers remain empty. Nothing is fixed, only more and more broken.

Is it to continue this way? Is this the world we want?

I say no. I say another world is possible. And on a quiet day, I can hear her breathing.

[safety-pin-punk]

Punk History Resources: Vol 2

This is a compilation of resources found and recommended by various alternative bloggers, each of whom are credited for their contributions. This started because I was getting SO MANY asks about resources such as videos, books, and websites to use to learn about punk history. Admittedly, my own list wasn't that long, so I thought it was best to reach out to some others and share their knowledge with everyone. Now, I'm hoping to make this an annual occurrence, where we all share our knowledge with each other. So thank you again to everyone who helped out with this!!

Link to Volume 1

@whatamibutabutteredcroissant @unfriendlybat @ghost--in-a-machine @mushroomjar

YOUTUBE:

Part 1 of The Decline of Western Civilization (It recieved mixed reception from people in the scene) (whatamibutabutteredcroissant)

Part 3 of The Decline of Western Civilization (Focuses on the gutter-punks of 90s LA) (whatamibutabutteredcroissant)

BOOKS:

Some Wear Leather Some Wear Lace by Andi Harriman and Marloes Bontje (It's mostly goth/horror rock/post punk/deathrock but I feel like it's adjacent enough for it to merit a read) (unfriendlybat)

Spray Paint the Walls: The Story of Black Flag by Stevie Chick (whatamibutabutteredcroissant)

Kids of the Black Hole: Punk Rock in Postsuburban California by Dewar Macleod (whatamibutabutteredcroissant)

We Got the Neutron Bomb: The Untold Story of L.A. Punk by Marc Spitz and Brendan Mullen (whatamibutabutteredcroissant)

Left of The Dial: Conversations with Punk Icons by David Ensminger (whatamibutabutteredcroissant)

The Art of Darkness: The History of Goth by John Robb (A comprehensive history of Goth) (whatamibutabutteredcroissant)

Punk Zines by Eddie Piller and Steve Rowland (whatamibutabutteredcroissant)

The High Desert by James Spooner ( A graphic novel memoir of how the authro came into the scene) (ghost--in-a-machine)

Let Fury Have The Hour by Antonio D'Ambrosio (About the band The Clash) (anonymous submission)

MOVIES / DOCUMENTARIES:

Masque (A 10 minute doc about the Masque club in LA) (whatamibutabutteredcroissant)

ARTICLES:

History of Anarcho-Punk and Peace Punk (mushroomjar)

Late 80s and Early 90s Puerto Rico Hardcore Punk (mushroomjar)

The Jewish History of Punk (mushroomjar)

Japan's Impact on Punk Culture (mushroomjar)

The Forgotten Story of Pure Hell, America's First Black Punk Band (mushroomjar)

The Black Punk Pioneers Who Made Music History (mushroomjar)

Why Poly Styrene is Punk's Great Lost Icon (mushroomjar)

Alternative to Alternatives: The Black Grrrls Riot Ignored (mushroomjar)

Abandoning The Ear? Punk and Deaf Convergences Part II (mushroomjar)

Race, Anarchy, and Punk Rock: The Impact of Cultural Boundaries Within The Anarchist Movement (mushroomjar)

Street Medic Handbook (safety-pin-punk)

ZINES:

Sticking To It (safety-pin-punk)

So You Say You Want An Insurrection (safety-pin-punk)

All Power To The People (safety-pin-punk)

How to Survive a Felony Trial: Keeping Your Head up through the Worst of It (safety-pin-punk)

Collectives: Anarchy Against The Mass (safety-pin-punk)

Social War on Stolen Native Land: Anarchist Contributions (safety-pin-punk)

A Civilian's Guide to Direct Action (safety-pin-punk)

Critical Thinking as Anarchist Weapon (safety-pin-punk)

Security Culture: A Handbook for Activists (safety-pin-punk)

Betrayal: A Critical Analysis of Rape Culture in Anarchist Subcultures (safety-pin-punk)

ETC:

The Anarcho-Stencilism Subreddit (people upload stencils for others to use for free) (mushroomjar)

I would love to make a Vol. 3 post next year, so if you have resources and want to share, PLEASE message me!! (Preferably DMs)

[vaspider]

I saw your post about using Judenhass/anti Jewish hate over the term antisemitism, is there a reason for the change?

Yeah.

So, "antisemitism" in its current popular usage was pioneered by Prussian nationalist historian Heinrich von Treitschke and German journalist William Marr as a means of distinguishing between old-school Judenhass & their new form of hating Jews. It was literally a way of dressing up their hatred of Jews in a way that was more "scientific" and "legitimate." It first appeared in print in Der Weg zum Siege des Germanenthums über das Judenthum (The Way to Victory of the Germanic Spirit over the Jewish Spirit, 1880). As a means of discussing prejudice, discrimination, and hatred, it has never been aimed towards anybody but Jews, full stop.

But, you know, lots of people on Tumblr (and elsewhere) have decided that this isn't actually what the word means, and are whipping out the old "Jews aren't the only Semitic people!" bit of bullshit. It's not a good-faith thing; it's meant as a "shut up while we're openly antisemitic, you don't get to define your own oppression, dirty lying Jews" refutation of really basic and really obvious shit.

So... let's just go back to the original word. "Antisemitism" can't be used bc Jews aren't the only Semitic people? Okay. From now on when I mean Judenhass, I'll just fucking say Judenhass.

[probablyasocialecologist]

Just as the Arab is always involved in Jewish Israeli discourse, the tree is always uninvolved. What could be ‘involved’ about planting a tree? A tree is a tree is a tree. And trees are not only uninvolved, they are good. ‘Ecologists usually portray nature as a domain of intrinsic value’, writes geography and law scholar Irus Braverman in her book, Planted Flags: Trees, Land, and Law in Israel/Palestine. Trees are assumed to be natural, innocent ecological entities with no say in politics. But in this conflict, which is largely a conflict over land – with two national movements contesting the same territory – digging below the surface shows that trees have been used strategically to seize, hold and control territory. They are used as tools ‘almost as if they were weapons’, writes Shaul Ephraim Cohen in his book, The Politics of Planting.  It is in Israel’s interest for trees to appear uninvolved, resulting in a process that Braverman calls ‘naturalisation’, meaning the portrayal of ecological changes as ‘natural’ or otherwise inevitable, and the use of the innocence of nature to cloak an ethno-national agenda. Indeed, Braverman’s book was originally titled Tree Wars before her publisher asked for a more marketable title. The message is clear: trees are part of a ‘covert war’ that mobilises ecology to fix and create geopolitical facts in the region, largely through the actions of the KKL-JNF – Keren Kayemeth LeIsrael, or the Jewish National Fund. The Jerusalem Forest, where I myself planted a pine sapling at the age of six, is a creation of the KKL-JNF, which planted a greenbelt of parks in the Judaean Hills west of the city in the 1950s and 1960s. Later, after Israel captured East Jerusalem – and the entire West Bank – from Jordanian control and ‘reunified’ it in 1967, this forest was expanded eastwards, across the Green Line. Like two-thirds of the 400,000 acres of forests managed by the KKL-JNF, the Jerusalem Forest is not scientifically classified as a ‘natural forest’ like the native stands of Mediterranean oak, terebinth and carob in the wetter parts of northern Israel. It is a distinctly human creation, with large monocultural stands of Aleppo pine trees of the same age. Ecologically, these pines are considered a ‘pioneer species’: growing quickly, requiring little maintenance and colonising what is considered, in the Zionist imaginary, to be ‘barren’ land.  Colonisation is precisely the point of afforestation. The KKL-JNF is a Zionist and quasi-governmental agency that was founded in 1901 as the paramount institution for buying and holding land for Jewish settlement in what was then Ottoman Palestine. The organisation bought land from local Palestinian residents and then began foresting or farming the land to demonstrate their presence and provide protection from land alienation. Today the KKL-JNF is still the largest private landholder in the region, owning 13 per cent of Israeli territory. Braverman describes the KKL-JNF as Israel’s ‘land-laundering body’, as the state employs the agency’s non-governmental status to hold vast swathes of land for exclusively Jewish use without fear of being labelled discriminatory. While the KKL-JNF performs many quasi-governmental tasks such as building roads, dams and farms, it is best known today for its campaigns to rehabilitate ‘degraded’ forests and plant new ones. The KKL-JNF claims to have planted 250 million trees over the past 120 years. 

[...]

After 1948, when the State of Israel was founded and more than 750,000 Palestinians were forcibly expelled from their land, the KKL-JNF began planting forests over Palestinian villages to prevent their residents from returning. The KKL-JNF felt that trees were, in their words, ‘the best guards of the land … Walls and fences can be cut down. A tree says “we are here”’. After planting, tree law protected new forests from demolition. This legal aspect was critical for afforestation’s success in capturing, occupying and controlling the land. It is part of what Braverman terms the ‘lawfare’ of the state, meaning an imperialist’s use of their own rules to impose a regime, which is then legitimised by its own legal structure. Israeli courts have determined that when a forest is grown on expropriated land, Palestinians who return to that land are trespassing. In 2010, the Supreme Court rejected a petition by Palestinian refugees from the village of al-Lajjun to reclaim land in the Megiddo forest, ruling that afforestation justified Israeli control under the 1953 Land Acquisition Law. As both Cohen and Braverman note then, short of human inhabitation, trees were considered the most effective tool to hold and control land for the Jewish state. What this meant, in practice, was that if there weren’t enough Jews to settle the land, the state used trees instead – as stand-ins for Jewish bodies.  The flip side of Israel controlling land through Jewish tree presence is expropriating Palestinian land through absence. Nowhere is this clearer than in the paradoxical legal status of the so-called ‘present absentees’, Palestinians who were internally displaced after the 1948 war. Under Israeli law, they lost their land deeds because they failed to prove ownership with a physical presence, even though many were driven from that land by violence. Israeli laws governing ‘Absentees’ Property’ have expropriated a startling 70 per cent of Israeli territory within the Green Line. Palestinian ‘absence’ was sloganised long before 1948 in the Zionist saying, ‘A land without a people for a people without a land’, which epitomises a deep failure and unwillingness to recognise native Palestinian inhabitation.

19 October 2021

[hotvintagepoll]

FINAL POLL OF ROUND 1

Propaganda

Hedy Lamarr (Samson and Delilah, Ziegfeld Girl)—Look. I'm sure someone has already submitted Hedy Lamarr because she was spectacularly beautiful, and a very strong lady too: she fled both an abusive marriage AND nazi persecution at a very young age and rebuilt a life for herself pursuing her love for acting all on her own!! Her career as an actress was stellar; while she began acting outside of Hollywood (her very first movie, Ecstasy, won a prize at the Venice Film Festival), she conquered American hearts very quickly with her first movie in the US, Algiers, and then just kept getting better and better. If all this isn't enough, she was also an inventor: her invention of the frequency-hopping spread spectrum radio transmission technique forms the base of bluetooth and has a lot of applications in all kinds of communication technologies. I think that deserves a prize, don't you?

Sonja Henie (Thin Ice, Happy Landing)—no idea if she counts, she's a famous skater more than anything else, but count her for the lols and i'll send you some thin mints

This is round 1 of the tournament. All other polls in this bracket can be found here. Please reblog with further support of your beloved hot sexy vintage woman.

[additional propaganda submitted under the cut]

Hedy Lamarr:

The only person you can find both on the Hollywood Walk of Fame and in the Inventor's Hall of Fame--her radio-frequency-hopping technology forms the basis for cordless phones, wi-fi, and a dozen other aspects of modern life. She was also passionate in her efforts to aid the Allies in WWII (unsurprising for a Jewish-Austrian Emigree to America), and her name served as the backbone for one of the best running jokes in what is possibly Mel Brooks' best movie. Look, Louis B. Mayer apparently believed he could plausibly promote her as "The world's most beautiful woman". Is an entire website full of people going to be less audacious than one Louis B. Mayer? I didn't think so!

Described as "Hedy has the most incredible personal sophistication. She knows the peculiarly European art of being womanly; she knows what men want in a beautiful woman, what attracts them, and she forces herself to be these things. She has magnetism with warmth, something that neither Dietrich nor Garbo has managed to achieve" by Howard Sharpe, she managed to escape her controlling husband (and Nazi Germany) by a) Disguising as her maid and fleeing to Paris or b) Convincing the husband to let her wear all of her jewelry to a dinner, only to disappear afterwards. Also she was particularly clever and helped develop Frequency-Hopping Spread Spectrum (I can't really explain it but anyway...)

One of the most beautiful women ever in film, spoken by many critics and fans. Beautiful shapely figure, deeper seductive voice, and often played femme fatale roles. She was also brilliant and an inventor. Mainly self-taught, she invested her spare time, including on set between takes, in designing and drafting inventions, which included an improved traffic stoplight and a tablet that would dissolve in water to create a flavored carbonated drink, and much more.

Her depiction of Delilah and Samson and Delilah just lives rent free in my head. The woman was gorgeous.

Gorgeous and brilliant pioneer of modern technology and the middle part.