#north african languages

[b-lessings]

In Tunisian, we don't say 'I miss you', we say 'twahashtek/ توحشتك' which translates to I became lonely (without) you, and I think that's beautiful.

[languagexs]

Exploring the Rich Language Diversity of Algeria: Standard

Opening Algeria’s Berber Language Tapestry Algeria’s rich cultural fabric is intricately woven with diverse linguistic threads, each one a vibrant strand contributing to the nation’s unique identity. Among these linguistic gems lies Standard Algerian Berber, a standardized variety of the Berber language that has gained prominence in recent years.This essay explores the fascinating realm of…

[egyptianrenaissance]

[bijoumikhawal]

got reminded of the "saying Arabs conquered and colonized North Africa is Zionist because obviously no one saying that coulx possibly draw a distinction between North African Arabs and Palestinian Arabs, and even drawing a distinction between Arabs and Imazighen is colonizer shit" school of thought

[wannabe-all]

God I can't believe this. Carnival is approaching here and of course kids dress up in costumes, guess what costume have the teachers picked this year. AFRICAN TRIBES. LIKE DUDE WHAT THE FUCK YOU PIECE OF SHIT, WHAT ARE YOU DOING?!?!?!?! Oh, and that's not the worst part, THEY ARE GOING TO MAKE THEM DANCE AND SING. Dance and sing african songs (I don't know which, I don't even know what tribe they want to use as a base but hell no) I can't believe it, well I can but it's still indignant. I am not black nor come from a tribe but I'm an immigrant in this country and I have faced my own little struggles regarding my cultural background and identity (obviously I can't compare with what POC have to face, this isn't about me) honestly if my culture was butchered and used like a costume I'd commit manslaughter

I just want this to be used as a reminder that culture, that traditional clothes from other places and cultures, that traditional dances and songs are NOT A COSTUME, THEY ARE NOT FOR FUN OR TO WEAR TO ONE EVENT AND EVEN LESS TO MOCK THEM.

People from all cultural backgrounds and races are more than invited to comment and state what they think (go ahead please). Make your own posts and revindicate this.

Carnival is coming

[nonenglishsongs]

Folksy Friday | Aïssa Djermouni - Enta birchache enou (Berber?)

[stardust-swan]

Everyday Ways I Honour Aphrodite

(NSFW warning)

🌹Roses, roses, roses. Rose soap, rose lip balm, rose hand cream, rose lotion, rose perfume, rose oil on my pillow before falling asleep, rose candles, rose incense, roses in my garden, rosewater toner, rose face mist, rose shower gel, dried roses in the bath... Just roses everywhere you can fit them.

🌹Reading romantic books and poetry, watching romance films

🌹 Reading books and poetry about Aphrodite

🌹Making myself feel beautiful with pretty jewellery and makeup. Even just a swipe of tinted lip balm boosts my confidence (I use French Girl Rose Noir). I try to wear at least a little bit of makeup or jewellery daily, even if it's just a pair of studs or a subtle lipstick

🌹 Even if I'm just staying at home all day I'll spray perfume and put on jewellery and do lipstick just to feel sensual while I'm lounging around playing Animal Crossing (currently wearing a comfy embroidered nightie, small gold hoops, a pretty bracelet and a little bit of YSL Orange Perfecto lipstick as I write this)

🌹 Embracing my sensuality. Swaying my hips, feeling the softness of my body, dancing freely, engaging in self-pleasure, taking nudes, trying to unlearn the shame associated with sexuality from my upbringing. I don't watch porn often as I find most of it unhealthy and misogynistic (I only like this one random Japanese couple's channel and some vintage and Korean softcore), but I enjoy toys (my favourite is the rose), erotic literature, erotic film, audio porn (usually in other languages because I find a lot of dirty talk just makes me cringe but I still get enjoyment out of hearing little moans and silky low voices so I get that and avoid secondhand embarrassment from bad dirty talk by listening to it in languages I don't understand), and erotic fine art.

🌹 I try to get really comfortable when I'm engaged in self love. Lipstick and perfume on, hair styled, lingerie or nightie that makes me feel sexy, a candle lit or rose, ylang ylang and jasmine oil in my diffuser, soft music playing. Then I'll position myself comfortably, and stroke my thighs, tease my nipples, squeeze my breasts, lick my juices off my fingers and use it like a lipstick, painting my lips and nipples or using it to lightly lubricate my clitoris. Running my hands all over my belly, thighs and breasts, experimenting with different types of pressure and stimulation. Just luxuriating in the sensual feelings I can bring to my beautiful female body.

🌹 Wearing jewellery with seashells, pearls, emerald, ruby, bronze, copper, gold, jade, garnet and iridescent beads

🌹 Enjoying apples, honey, figs, pomegranates, strawberries, raspberries, olives, lettuce, rosewater and chocolate. I like buying Guylian chocolates as they're seashell shaped, but any chocolate will do (my favourite chocolate bar to buy is white chocolate with strawberries). I also like foods that you can taste the rosewater in like rose macarons and Turkish delight.

🌹 Making foods with ingredients she likes, like honey cakes, Persian rose love spell cookies, rosewater nougat, Persian love cake, baklava, cornes de gazelle, mhencha, etc... I mostly stick to Mediterranean, North African, Arab and Persian recipes, as they commonly use ingredients like rosewater, honey, pomegranates, and figs.

🌹 Carrying rose quartz in my pocket and keeping rose quartz under my pillow

🌹 I use a rose quartz roller to massage oil into my face

🌹 I keep a mini Venus de Milo statue and a swan trinket box on my bedside table

🌹 Drinking a drink made up of honey, cinnamon, milk and hot water at night to relax

🌹 Wearing pretty lingerie under my clothes, even if it's a basic outfit

🌹 I often fall asleep to the sound of ocean waves

🌹 Gold highlighter swept on my cheeks and body shimmer on my collarbones, reflecting light like sun rays on the ocean

🌹 Doing little offerings, like spritzing her statue with perfume, or offering up a portion of food I'm eating that I think she'd like

🌹 Lighting incense in scents like myrrh, frankincense, rose, vanilla, cinnamon, ginger and jasmine

🌹 Drawing myself relaxing baths with fragrant oils and salts

🌹 Reading hymns, Sappho's poetry, and listening to Athanati Afroditi

🌹 Listening to music that's romantic or sensual (this is my playlist)

🌹 Carrying a hand mirror and admiring myself as I check my makeup

🌹 Adding honey to tea

🌹 Writing letters and poetry about love and beauty

🌹Admiring women I find beautiful without jealousy or resentment, just appreciation

🌹Using these emojis: 🌹🦢🌊🪞🍎❤️💘💗💕💋🕊️🫒💄

🌹 Wearing pink, red, aqua, and seafoam green

🌹 Being consistent in self care. No matter how low my spoons are, unless I'm so dog-tired I end up falling asleep on the couch at 8pm, I force myself to do my evening skincare routine - cleansing, toning, eye cream, moisturiser, oil. And I always feel better for it even if I was exhausted before. Much smaller but I'm also consistent in oiling the ends of my hair daily and spraying perfume before bed. And I keep up with getting my hair done and brows waxed every three months without fail.

🌹 Doing exercises that make me feel sensual. I'm really lazy tbh but I push myself because I know Aphrodite would want me to take care of my body. I pick exercises that make me feel good and desirable, like yoga flow, belly dance, and exercises that target my womanly attributes.

🌹 Giving compliments!

🌹 Doing a big self care day every Friday (the day associated with her). Hot oil hair treatment, foot soak and exfoliation, removing old nail polish and buffing and filing nails, face mask, teeth whitening....

🌹 Going to the pond in winter and admiring the swans

🌹 Going to an art gallery in my city just to look at the painting Venus and Cupid (Day) by Fragonard

🌹 Sleeping on silk sheets as they feel sensual (they're also good for your hair and skin)

🌹 Making my own diffusers and cosmetics from natural, aphrodisiac products. Homemade bath salt with rose petals and pink salt, homemade lip mask with olive oil and rose oil, and adding oil of rose, jasmine, sandalwood, and cinnamon to a diffuser as I find these scents stimulating and sensual.

🌹 And of course, thanking Lady Aphrodite every day.

[deerspherestudios]

hello cheea!!! i have a question abt day 3✨

first of all tysm i rlly loveeee everything abt day 3

so abt my question ↓

did the mc wore the same outfit they wore before, to go back home or they kept mycheal's clothes and didnt change ?

ya thats all i just needed to know cuz i wanna draw my mc with mycheal and i didn't know which fit they were wearing

and tysm again u have no idea how much day 3 cheered me up i was feeling down these days thank u soo soo much

i didnt use a translator btw so im so sorry if my question sounds weird im north African and english is my 3rd language

and i hope u have a wonderful day/night

MC is still wearing Mychael's sweater since their old clothes are inside their backpack!! I love seeing MC fanarts with that mushroom sweater, even though it was completely unintentional haha <3

And that's okay!! Being able to understand three languages is real neat <3

[did-we-imagine]

Lmao force the french into submission. They should be glad someone is trying to learn their language, aside from ppl from than their former colonies (cry me a fucking river now that we're making the switch to english, Macron).

in my experience if you're learning a language but you're worried about not pronouncing it right or sounding ridiculous in front of native speakers, I'm here to tell you that most people do not care. they don't care if you have an accent or if your mother tongue is peeking through, because in all honesty, everyone has an accent. it's unfair and frankly unrealistic to expect people to bear no remnants of their native tongue when speaking another. you've spent your entire life speaking your language, interacting with the world in it; your understanding of language is built on your native one and its natural sounds. no one can expect you to entirely shift how your brain processes words and sounds. most native speakers will just appreciate you trying at all. if it's comprehensible, if the gist of what you're saying gets across, then it's good enough. if you're trying, your accent is fine.

[incognitopolls]

*Parental terms such as mom/dad, mama/papa, etc or any equivalent terms in the languages you speak

–

We ask your questions so you don’t have to! Submit your questions to have them posted anonymously as polls.

[birdofmay]

Ok, so there are some people who don't understand why it's insensitive to say that kids learning sign language is great because "they have so much fun having a little secret language", and I take that in good faith and assume that you simply don't know much about history and culture regarding sign languages.

So here's a comparison with oral languages; with minority and endangered languages, to be precise.

I'll start with my own culture, with North Frisian.

North Frisian was prohibited multiple times in history, or at least seen as a "lesser" language, and native speakers were seen as "lesser" as well. There was a lot of discrimination, and as a result my grandma completely forgot her North Frisian variation and her kids didn't learn it. This language is actively revived now, but my grandparents are too old to successfully learn another language, and I have a disability that makes it impossible to learn new grammar. We can't read old letters in that language, a huge chunk of history is permanently lost for us.

If you learn North Frisian while ignoring the culture and discriminatory history of Frisian people, you reinforce the sentiment that it's a "lesser" language; not worth acknowledging that we suffered and sometimes still do. East Frisian is completely extinct, by the way. Most East Frisians speak Low German variations now, but even THAT is a minority language. Even that.

Another example. Australia. Indigenous languages of Australia. You know that native speakers still face discrimination to this day, don't you? You don't? Oh, well they do, they're also seen as "lesser" people and so are their languages. If you learn one of their languages just for fun while ignoring their history and culture, you reinforce the sentiment that these languages are unimportant, not real languages, "lesser" languages.

African languages? You know that these languages aren't dialects but real languages, don't you? You know that you can't ignore culture and history when learning these languages, right? Because, yeah, otherwise you reinforce the sentiment that they're "lesser" languages and that the people who speak it are "lesser".

Alright, most of you people are from the U.S., so... Your indigenous people. Their languages. It's the same here, prohibition, seen as "lesser" people and "lesser" languages. I think you get it by now, right? There was discrimination, there still is discrimination, and the minority language can't be separated from that discrimination because the language itself was discriminated against.

Now... Most sign languages are real languages that developed naturally, did you know that? Most sign languages aren't constructed languages. These languages developed over time just as oral languages did. That's why they're so different from country to county. And most sign languages, just as most oral minority languages, were prohibited at some point because they were, and still are, seen as "lesser". In my country, native sign language speakers were forced to learn to speak with their mouth. There was and is a lot of oralism going on. People speaking sign language were discriminated against and seen as "lesser". Sign language wasn't considered a real language, even though it developed naturally.

And this is still happening, this is still going on today.

Do you see my point? Learning a minority language for fun while ignoring the discrimination native speakers faced and still face, while ignoring the culture that can't be separated from this discrimination, while ignoring the history of that language... reinforces the sentiment that it's a lesser language and that native speakers are lesser.

And this goes for sign languages too. Especially for sign languages, to be honest, because people usually can understand this when it comes to oral languages, but somehow not for sign languages.

That's why it's insensitive to say that learning sign language is fun because it's a "secret language". In doing so, you ignore the culture and history of a minority language.

[fairuzfan]

Hey I am a Sudanese and I want to provide context to why what Motaz said is racist ... (I have to no ill feelings towards him or anything similar ... this is just for education purposes).

1. Attaching being black/dark skinned to being Sudanese. Yes it true Sudanese are "black", but people with dark skin exsist across all the Arab nations ... and Sudanese people have different sade and tone of blackness, you won't find two people with the same "color" in the same household (i.e siblings...etc).

We use different specific terms to describe different skin tone of blackness ... • wheat قمحي • Asmer اسمر• green اخضر •blue ازرق •black اسود.

Attach blackness to Sudanese lead to multiple racist remarks like some can reserve a question "how can you be Sudanese and be light skinned? You are probably mixed right?" .... and multiple portrayal of Sudanese by non-Sudanese actors in media lead to them doing "black face". (For example: ادوار ناصر القصبي في مختلف اجزاء "طاش ما طاش") and (there is a scene in the Egyptian movie "عيال حبيبة" where they meet a light skinned Sudanese person and they end up painting his skin black because light skinned Sudanese do not exist).

I am not talking about South Sudan or the west part of (north) Sudan "Darfur", I am talking about Sudan as whole. Sudanese are East African of course we are "black" (I am not gonna touch the subject of Colorism and tribalism that we suffer as a society).

2. The way he pronounced "Ana Asmar" it sounded like he is trying to imitate the Sudanese dialect by changing the "s" sound to sound like a "z" sound. (It ended up being more like "أنا أزمر" and not "أنا أسمر") ...

First of all: we don't talk like this ... sure some people sometimes change the "س" to "ز" like in the word "nine تسعة تزعة"، but never the word "Asmar اسمر" we say it as it is.

Second: it maybe a reach ... but sounded like a broken Arabic. We are Arabs we speak a normal arabic dialect like any other Arab nation ... (to tell how many times I met Arab for different nations and be surprised that I can speak and understand Arabic... like they expect us to speak in a different language).

This is why what he said in the video is racist and problematic.

Side Note: something related to racism towards Sudanese that unrelated to the video, I am saying this to educate people ... for the love of God عليكم الله when you meet a Sudanese person and know they are a Sudanese for the first time don't say "يعني انت زول؟" ... it is condescending. "زول" means: person/شخص/human it is not a specific term that mean Sudanese it is just a normal word that just means a person. Of course I am a "زول" and you are a "زول", everyone on this earth no matter their nationality/ethnicity/race is a "زول" ... so stop being racist.

I apologise for the long rant.

With love

thank you so much for sharing, i think this is really important for people to read. i really appreciate you taking the time to write this out.

i remember seeing other reasons why people were angry at what he said including how he was laughing instead of asking why the aid was in gaza and not sudan also, making it seem like hes taking the situation in sudan lightly.

[fiercynn]

black & palestinian solidarities

if you support black liberation but are unsure of your stance on palestinian resistance, here’s a reminder that they are deeply intertwined. after the 1917 balfour declaration by the british government announcing the first support for a zionist state in palestine,  zionism and israeli occupation of palestine have followed similar ideologies and practices to white supremacist settler colonial projects, so solidarity between black and palestinian communities has grown over time, seeing each other as fellow anti-imperialist and anti-racist struggles. (if you get a paywall for any of the sources below, try searching them in google scholar.)

palestinians have been inspired by and shown support for black liberationist struggles as early as the 1930s, when arabic-language newspapers in palestine wrote about the struggle by black folks in the united states and framed it as anti-colonial, as well as opposing the 1935 invasion by fascist italy of ethiopia, the only independent black african state at the time. palestinian support for black struggles grew in the 1960s with the emergence of newly-independent african states, the development of black and third world internationalisms, and the civil rights movement in the united states. palestinian writers have expressed this solidarity too: palestinian activist samih al-qasim showed his admiration for congolese independence leader patrice lumumba in a poem about him, while palestinian poet mahmoud darwish’s “letters to a negro” essays spoke directly to black folks in the united states about shared struggles.

afro-palestinians have a rich history of freedom fighting against israeli apartheid, where they face oppression at the intersections of their black and palestinian identities. some families trace their roots back hundreds of years, while others came to jerusalem in the nineteenth century from chad, sudan, nigeria, and senegal after performing the hajj (the islamic pilgrimage to mecca) and settled down. still others came to palestine in the 1940s specifically to join the arab liberation army, where they fought against israel’s ethnic cleansing of palestinians during the 1948 nakba (“catastrophe”). afro-palestinian freedom fighter fatima bernawi, who was of nigerian, palestinian, and jordanian descent, became, in 1967, the first palestinian woman to be organize an operation against israel, and subsequently the first palestinian woman to be imprisoned by israel. the history of afro-palestinian resistance continues today: even as the small afro-palestinian community in jerusalem is highly-surveilled, over-policed, disproportionately incarcerated, and subjected to racist violence, they continue to organize and fight for palestinian liberation.

black revolutionaries and leaders in the united states have supported the palestinian struggle for decades, with a ramp-up since the 1960s. malcolm x became a huge opponent of zionism after traveling to southwest asia and north africa (SWANA), publishing “zionist logic” in 1964, and becoming one of the first black leaders from the united states to meet with the newly formed palestine liberation organization. the black panther party and the third world women’s alliance, a revolutionary socialist organization for women of color, also supported palestinian resistance in the 1970s. writers like maya angelou, june jordan, and james baldwin have long spoken out for palestinians. dr. angela davis (who received support from palestinian political prisoners when she was incarcerated) has made black and palestinian solidarity a key piece of her work. and many, many more black leaders and revolutionaries in the united states have supported palestinian freedom.

while israel has long courted relationships with the african union and its members, there has been ongoing tension between them since at least the 1970s, when all but four african states (malawi, lesotho, swaziland, and mauritius) cut off diplomatic ties with israel after the 1973 october war. while many of those diplomatic relationships were reestablished in subsequent decades, they remain rocky, and earlier this year, the african union booted an israeli diplomat from their annual summit in addis ababa, ethiopia, and issued a draft declaration on the situation in palestine and the middle east that expressed “full support for the palestinian people in their legitimate struggle against the israeli occupation”, naming israeli settlements as illegal and calling for boycotts and sanctions with israel. grassroots organizations like africa 4 palestine have also been key in the BDS (boycott, divestment, sanctions) movement.

in south africa, comparisons between israel and south african apartheid have been prevalent since the 1990s and early 2000s. israel historically allied with apartheid-era south africa, while palestinians opposed south african apartheid, leading nelson mandela to support the palestinian liberation organization as "fighting for the right of self-determination"; over the years his statements have been joined by fellow black african freedom fighters like nozizwe madlala-routledge and desmond tutu. post-apartheid south africa has continued to be a strong ally to palestine, calling for israel to be declared “apartheid state”.

black and palestinian solidarities have continued into the 21st century. palestinian people raised money to send to survivors of hurricane katrina in the united states in 2005 (which disproportionately harmed black communities in new orleans and the gulf of mexico) and the devastating earthquake in haiti in 2010. in the past decade, the global black lives matter struggle has brought new emphasis to shared struggles. prison and police abolitionists have long noted the deadly exchange which brings together police, ICE, border patrol, and FBI agents from the united states to train with soldiers, police, and border agents from israel. palestinian freedom fighters supported the 2014 uprising in ferguson in the united states, and shared strategies for resisting state violence. over a thousand black leaders signed onto the 2015 black solidarity statement with palestine. the murder of george floyd by american cops in 2020 has sparked further allyship, including black lives matter protests in palestine, with organizations like the dream defenders making connections between palestinian and black activists.

this is just a short summary that i came up because i've been researching black and asian solidarities recently so i had some sources on hand; there's obviously so much more that i haven't covered, so please feel free to reblog with further additions to this history!

[bijoumikhawal]

trying to decipher what level of racism this is

[vamptizm]

hi ! you can call me ana — 𖤐𝄞

. . . about me .ᐟ ᯓᡣ𐭩

twenty—one .ᐟ north african .ᐟ wlw (90% sure i’m a lesbian lol) .ᐟ men dni

. . . do not interact .ᐟ ᯓᡣ𐭩

if you’re bigoted in any kind of way

if you’re zionist

dni with my nsfw content if -18

if you’re a big fat hater

if you’re A MAN this is not a safe space

ᯓ 𝜗𝜚 masterlist

PAIGE BUECKERS

i. not a secret

ii. pretty like a princess

mission jealousy series

anything you consume is your responsibility, i am not your mother but i will provide the necessary warnings

i will not be writing for : emily engstler / any other suspected weirdos / anyone under 20 unless it’s sfw

i will not be tolerating anyone coming onto my account to talk about emily engstler or sue bird, FUCK them! i don’t wanna hear shit about whatever excuses you’ve made for them, keep it away from me and to yourself thanks.

also english is not my first language, nor my second so let us pls all keep that in mind in case i fuck something up lol

[crystalis]

twitter thread by Mouin Rabbani

March 14, 2024

Who was there first? The short answer is that the question is irrelevant. Claims of ancient title (“This land is ours because we were here several thousand years ago”) have no standing or validity under international law.

For good reason, because such claims also defy elementary common sense. Neither I nor anyone reading this post can convincingly substantiate the geographical location of their direct ancestors ten or five or even two thousand years ago.

If we could, the successful completion of the exercise would confer exactly zero property, territorial, or sovereign rights.

As a thought experiment, let’s go back only a few centuries rather than multiple millennia. Do South Africa’s Afrikaners have the right to claim The Netherlands as their homeland, or even qualify for Dutch citizenship, on the basis of their lineage?

Do the descendants of African-Americans who were forcibly removed from West Africa have the right to board a flight in Atlanta, Port-au-Prince, or São Paolo and reclaim their ancestral villages from the current inhabitants, who in all probability arrived only after – perhaps long after – the previous inhabitants were abducted and sold into slavery half a world away?

Do Australians who can trace their roots to convicts who were involuntarily transported Down Under by the British government have a right to return to Britain or Ireland and repossess homes from the present inhabitants even if, with the help of court records, they can identify the exact address inhabited by their forebears? Of course not.

In sharp contrast to, for example, Native Americans or the Maori of New Zealand, none of the above can demonstrate a living connection with the lands to which they would lay claim.

To put it crudely, neither nostalgic attachment nor ancestry, in and of themselves, confer rights of any sort, particularly where such rights have not been asserted over the course of hundreds or thousands of years.

If they did, American English would be the predominant language in large parts of Europe, and Spain would once again be speaking Arabic.

Nevertheless, the claim of ancient title has been and remains central to Zionist assertions of not only Jewish rights in Palestine, but of an exclusive Jewish right to Palestine.

For the sake of argument, let’s examine it. If we put aside religious mythology, the origin of the ancient Israelites is indeed local.

In ancient times it was not unusual for those in conflict with authority or marginalized by it to take to the more secure environment of surrounding hills or mountains, conquer existing settlements or establish new ones, and in the ultimate sign of independence adopt distinct religious practices and generate their own rulers. That the Israelites originated as indigenous Canaanite tribes rather than as fully-fledged monotheistic immigrants or conquerors is more or less the scholarly consensus, buttressed by archeological and other evidence. And buttressed by the absence of evidence for the origin stories more familiar to us.

It is also the scholarly consensus that the Israelites established two kingdoms, Judah and Israel, the former landlocked and covering Jerusalem and regions to the south, the latter (also known as the Northern Kingdom or Samaria) encompassing points north, the Galilee, and parts of contemporary Jordan. Whether these entities were preceded by a United Kingdom that subsequently fractured remains the subject of fierce debate.

What is certain is that the ancient Israelites were never a significant regional power, let alone the superpower of the modern imagination.

There is a reason the great empires of the Middle East emerged in Egypt, Mesopotamia, Persia, and Anatolia – or from outside the region altogether – but never in Palestine.

It simply lacked the population and resource base for power projection. Jerusalem may be the holiest of cities on earth, but for almost the entirety of its existence, including the period in question, it existed as a village, provincial town or small city rather than metropolis.

Judah and Israel, like the neighboring Canaanite and Philistine entities during this period, were for most of their existence vassal states, their fealty and tribute fought over by rival empires – Egyptians, Assyrians, Babylonians, etc. – rather than extracted from others.

Indeed, Israel was destroyed during the eighth century BCE by the Assyrians, who for good measured subordinated Judah to their authority, until it was in the sixth century BCE eliminated by the Babylonians, who had earlier overtaken the Assyrians in a regional power struggle.

The Babylonian Exile was not a wholesale deportation, but rather affected primarily Judah’s elites and their kin. Nor was there a collective return to the homeland when the opportunity arose several decades later after Cyrus the Great defeated Babylon and re-established a smaller Judah as a province of the Persian Achaemenid empire. Indeed, Mesopotamia would remain a key center of Jewish religion and culture for centuries afterwards.

Zionist claims of ancient title conveniently erase the reality that the ancient Israelites were hardly the only inhabitants of ancient Palestine, but rather shared it with Canaanites, Philistines, and others.

The second part of the claim, that the Jewish population was forcibly expelled by the Romans and has for 2,000 years been consumed with the desire to return, is equally problematic.

By the time the Romans conquered Jerusalem during the first century BCE, established Jewish communities were already to be found throughout the Mediterranean world and Middle East – to the extent that a number of scholars have concluded that a majority of Jews already lived in the diaspora by the time the first Roman soldier set foot in Jerusalem.

These communities held a deep attachment to Jerusalem, its Temple, and the lands recounted in the Bible. They identified as diasporic communities, and in many cases may additionally have been able to trace their origins to this or that town or village in the extinguished kingdoms of Israel and Judah. But there is no indication those born and bred in the diaspora across multiple generations considered themselves to be living in temporary exile or considered the territory of the former Israelite kingdoms rather than their lands of birth and residence their natural homeland, any more than Irish-Americans today feel they properly belong in Ireland rather than the United States.

Unlike those taken in captivity to Babylon centuries earlier, there was no impediment to their relocation to or from their ancestral lands, although economic factors appear to have played an important role in the growth of the diaspora.

By contrast, those traveling in the opposite direction appear to have done so, more often than not, for religious reasons, or to be buried in Jerusalem’s sacred soil.

Nations and nationalism did not exist 2,000 years ago.

Nor Zionist propagandists in New York, Paris, and London incessantly proclaiming that for two millennia Jews everywhere have wanted nothing more than to return their homeland, and invariably driving home rather than taking the next flight to Tel Aviv.

Nor insufferably loud Americans declaring, without a hint of irony or self-awareness, the right of the Jewish people to Palestine “because they were there first”.

Back to the Romans, about a century after their arrival a series of Jewish rebellions over the course of several decades, coupled with internecine warfare between various Jewish factions, produced devastating results.

A large proportion of the Jewish population was killed in battle, massacred, sold into slavery, or exiled. Many towns and villages were ransacked, the Temple in Jerusalem destroyed, and Jews barred from entering the city for all but one day a year.

Although a significant Jewish presence remained, primarily in the Galilee, the killings, associated deaths from disease and destitution, and expulsions during the Roman-Jewish wars exacted a calamitous toll.

With the destruction of the Temple Jerusalem became an increasingly spiritual rather than physical center of Jewish life. Jews neither formed a demographic majority in Palestine, nor were the majority of Jews to be found there.

Many of those who remained would in subsequent centuries convert to Christianity or Islam, succumb to massacres during the Crusades, or join the diaspora. On the eve of Zionist colonization locally-born Jews constituted less than five per cent of the total population.

As for the burning desire to return to Zion, there is precious little evidence to substantiate it. There is, for example, no evidence that upon their expulsion from Spain during the late fifteenth century, the Sephardic Jewish community, many of whom were given refuge by the Ottoman Empire that ruled Palestine, made concerted efforts to head for Jerusalem. Rather, most opted for Istanbul and Greece.

Similarly, during the massive migration of Jews fleeing persecution and poverty in Eastern Europe during the nineteenth century, the destinations of choice were the United States and United Kingdom.

Even after the Zionist movement began a concerted campaign to encourage Jewish emigration to Palestine, less than five per cent took up the offer. And while the British are to this day condemned for limiting Jewish immigration to Palestine during the late 1930s, the more pertinent reality is that the vast majority of those fleeing the Nazi menace once again preferred to relocate to the US and UK, but were deprived of these havens because Washington and London firmly slammed their doors shut.

Tellingly, the Jewish Agency for Israel in 2023 reported that of the world’s 15.7 million Jews, 7.2 million – less than half – reside in Israel and the occupied Palestinian territories.

According to the Agency, “The Jewish population numbers refer to persons who define themselves as Jews by religion or otherwise and who do not practice another religion”.

It further notes that if instead of religion one were to apply Israel’s Law of Return, under which any individual with one or more Jewish grandparent is entitled to Israeli citizenship, only 7.2 of 25.5 million eligible individuals (28 per cent) have opted for Zion.

In other words, “Next Year in Jerusalem” was, and largely remains, an aspirational religious incantation rather than political program. For religious Jews, furthermore, it was to result from divine rather than human intervention.

For this reason, many equated Zionism with blasphemy, and until quite recently most Orthodox Jews were either non-Zionist or rejected the ideology altogether.

Returning to the irrelevant issue of ancestry, if there is one population group that can lay a viable claim of direct descent from the ancient Israelites it would be the Samaritans, who have inhabited the area around Mount Gerizim, near the West Bank city of Nablus, without interruption since ancient times.

Palestinian Jews would be next in line, although unlike the Samaritans they interacted more regularly with both other Jewish communities and their gentile neighbors.

Claims of Israelite descent made on behalf of Jewish diaspora communities are much more difficult to sustain. Conversions to and from Judaism, intermarriage with gentiles, absorption in multiple foreign societies, and related phenomena over the course of several thousand years make it a virtual certainty that the vast majority of Jews who arrived in Palestine during the late 19th and first half of the 20th century to reclaim their ancient homeland were in fact the first of their lineage to ever set foot in it.

By way of an admittedly imperfect analogy, most Levantines, Egyptians, Sudanese, and North Africans identify as Arabs, yet the percentage of those who can trace their roots to the tribes of the Arabian Peninsula that conquered their lands during the seventh and eighth centuries is at best rather small.

Ironically, a contemporary Palestinian, particularly in the West Bank and Galilee, is likely to have more Israelite ancestry than a contemporary diaspora Jew.

The Palestinians take their name from the Philistines, one of the so-called Sea Peoples who arrived on the southern coast of Canaan from the Aegean islands, probably Crete, during the late second millennium BCE.

They formed a number of city states, including Gaza, Ashdod, and Ashkelon. Like Judah and Israel they existed primarily as vassals of regional powers, and like them were eventually destroyed by more powerful states as well.

With no record of their extermination or expulsion, the Philistines are presumed to have been absorbed by the Canaanites and thereafter disappear from the historical record.

Sitting at the crossroads between Asia, Africa, and Europe, Palestine was over the centuries repeatedly conquered by empires near and far, absorbing a constant flow of human and cultural influences throughout.

Given its religious significance, pilgrims from around the globe also contributed to making the Palestinian people what they are today.

A common myth is that the Palestinian origin story dates from the Arab-Muslim conquests of the seventh century. In point of fact, the Arabs neither exterminated nor expelled the existing population, and the new rulers never formed a majority of the population.

Rather, and over the course of several centuries, the local population was gradually Arabized, and to a large extent Islamized as well.

So the question as to who was there first can be answered in several ways: “both” and “irrelevant” are equally correct.

Indisputably, the Zionist movement had no right to establish a sovereign state in Palestine on the basis of claims of ancient title, which was and remains its primary justification for doing so.

That it established an exclusivist state that not only rejected any rights for the existing Palestinian population but was from the very outset determined to displace and replace this population was and remains a historical travesty.

That it as a matter of legislation confers automatic citizenship on millions who have no existing connection with the land but denies it to those who were born there and expelled from it, solely on the basis of their identity, would appear to be the very definition of apartheid.

The above notwithstanding, and while the Zionist claim of exclusive Israeli sovereignty in Palestine remains illegitimate, there are today several million Israelis who cannot be simply wished away.

A path to co-existence will need to be found, even as the genocidal nature of the Israeli state, and increasingly of Israeli society as well, makes the endeavor increasingly complicated.

The question, thrown into sharp relief by Israel’s genocidal onslaught on the Palestinian population of the Gaza Strip, is whether co-existence with Israeli society can be achieved without first dismantling the Israeli state and its ruling institutions.