#abolish the iof

[thedepressedweasel]

Everybody who supports Israhell (especially blindly) is a child abuser! Reblog if you agree.

[fiapple]

The article sort of skirts over it, but I would like to point out that the arson-murders by Amiram Ben Oliel of the Dawabsheh family was an especially brutal instance of settler violence.

After their home was firebombed, both parents of the family, Saad (aged 32) & Riaham (aged 27) Dawabsheh, died from their injuries in the weeks following the fire. That is bad enough. However, their 18-month-old son Ali experienced the worst of it. He burned alive inside the house. The only survivor was their elder son, aged 4 at the time, named Ahmed, who was also severely injured.

In the immediate aftermath of the murders, the Israeli authorities placed a press embargo on the case, meaning that the media was banned from discussing it. The progress of the investigation then proceeded so slowly that it was even criticized by the UN.

To make horrible matters worse, after the killer was arrested the heinous crime was mocked by the Israeli public. Examples of this include a wedding in which a picture of 18-month-old Ali was put up so that attendees could stab it, and the taunting of Hussein Dawabsheh during the trial, where settlers chanted things such as:

"Where's Ali? There's no Ali. Ali is burned. On the fire. Ali is on the grill"

"Where is Ali? Where is Riham? Where is Saad? It's too bad Ahmed didn't burn as well."

They chanted in Arabic, wanting to be sure Hussein knew what they were saying.

No authorities interfered with these acts of verbal brutality. Not a single person with the authoritative power to stop it did a fucking thing.

And now, as of yesterday, the IOF has planted a tree in north Gaza to honour the killer.

To those still supporting Israel, to those claiming all Palestinians are baby-killers & all supporters of the cause acting in endorsement thereof, I only have one thing to say to you: look in the fucking mirror.

[nando161mando]

kill your local police & kill the cop inside your head

[briteredoctober]

ISRAEL HAS MURDERED EVERY BABY IN AL SHIFA HOSPITAL

It is now being reported that, due to Israel shutting down all electricity to Gaza, every premature baby in Al Shifa hospital has now died. In addition to this, 43 out of 63 intensive care patients have died as oxygen in the intensive care unit has run out.

They were murdered by the Zionist Israeli regime who knowingly and excitedly pulled the plug from their incubators when they cut off all sources of electricity, food, and water in Gaza.

If you still defend Israel in any way, block me. I don't want to know you.

[cock-holliday]

I wish I could find my post from a while back bitching about Zionists in organizing spaces cause I keep thinking about it with leftist zionists whinging about being ‘run out’ of spaces NOW.

Because time and time again how it would go down IRL is a working group would be discussing Land Back or something and a member’s zionism would come up and it sure as shit made everyone question exactly in what way that person could even support Land Back while being a zionist. Then when talks escalated they ran and called that group antisemitic and every anti-Zionist Jew in a ten mile radius had to step in and go “hey that’s not why this happened.”

It happened so much. My Jewish law group couldn’t be talked to about police brutality because they got mad when someone brought up how the IOF trained our cops. The org couldn’t be talked to about BLM because when our member orgs wanted to cut ties with the ADL they were called antisemites. The org couldn’t be talked to about Palestinian comrades cause they were fundraising for birthright trips. The org couldn’t be talked to about environmental causes because they campaigned about JNF tree-planting.

The org was overwhelmingly zionist because they ran anti-zionist Jews out. I got asked to leave when I wrote a letter of solidarity with Palestinian comrades being silenced in 2021 during the Sheikh Jarrah annexation. My support was considered a “betrayal.”

In what way is supporting our brutalized community members a betrayal? Where is your morality?

So when I see tumblr “prison abolitionists” talk about their zionism (or “I’m super not a zionist” zionism) I have to laugh because how the fuck do those things coexist for you?

“I feel bad for Palestinians but if pressure is taken off, they would turn around and do worse to Israelis.”

Mhm like how if prisons were abolished and prisoners were released then we’d have a crime wave, right?

Where the fuck is your sense of decency?

Your “acab” means nothing, your “fire to the prisons” means nothing, “we have nothing to lose but our chains” doesn’t mean a fucking thing if those cop tactics on other civilians doesn’t bother you, if the brutal apartheid regime’s legal system doesn’t bother you, if you want to keep Palestinians in their chains to “keep the peace.”

Your platitudes mean nothing for Palestinians and it becomes so clear that they mean nothing for the people in your home country.

People struggling and dying for a taste of freedom fills you with contempt? Why the fuck should I organize with you for liberation here???

[highpri3stess]

Can Tumblr stop recommending me Zionist propaganda? No I do not think Israel should exist. It has no right to exist. I've always said this from a young age as young as 12 when I understood what was going on and I'll keep saying it now. If Israelis truly want to stay, then they must become Palestinians and abolish that ethnostate. And honestly, I don't think a lot of Palestinians would want them to stay especially after Israeli settlers (Not even the IOF) stole Palestinian houses and murdered palestinians. Not after the settlers blocked aid trucks that was supposed to HELP THEM NOT STARVE. Not after killing Palestinian men, women and children.

There is no two state solution. Either you become Palestinians and give Palestinians their land AND FULL AUTONOMY or go back to New Jersey or even better, leave. You wouldn't want to share a house with someone who knowingly murdered your family, now would you?

[l-na]

saying "getting people to care about abolish the police is distracting from the issue" is ridiculous when getting rid of the police literally means dismantling genocidal organizations like the iof

[muslimintp-1999-girl]

ABOLISH THE US MILITARY, IDF/IOF, CIA, FBI, and PENTAGON

And after you've done that, you can come speak on Hamas

[donewithcapitalistfrayers]

my translation of Hananya Vanda's 2016 article "This is How We Love Our Ethiopians" (i have added scarequotes around obviously ironic/satirical comments for clarity) 

The recent appointment of Ethiopian judges demonstrates the emergence of a new bureaucratic discourse ostensibly expressing change, but in fact it is the same lady in a changed robe. The bureaucracy maintains its relations with a thin layer of Ethiopians serving in it, but strives for repositioning in response to the determined wave of criticism from young Ethiopians The statement on the eve of Rosh Hashanah by Ayelet Shaked, the Minister of Justice, regarding the appointment of judges in a new way, is an excellent opportunity to talk about the relationship between the bureaucracy and Ethiopian olim. This statement is part of recent exciting changes for Ethiopians. This of course is not done in a vacuum; In the last decade, there has been a significant turning point among Ethiopians in The Land. They have returned to being a self-acting subject, from a long process of scientific objectification that they have undergone since the early 1980s. If desired, for them this decade is the Ethiopian Renaissance, and for their researchers–their downfall. Of course, they do not mean that they ceased to be the subjects of journalistic reporting or of doctoral dissertations inside and outside israel, but for the first time in this decade, the Ethiopian artists for the first time in their history turned their spotlight on what is now known as 'fringe anthropology'. In this sense, it's a real revolution. We have no intention here of referring to the anatomy of 'fringe anthropology', a fascinating world in itself, but to presenting some expressions from the new discourse created in the last decade and especially to the process of re-establishing relations between the bureaucracy and those who see themselves as "representatives of the Ethiopian" community. It is worth noting here that this re-establishment was done without the mediation of those previous "experts" for Ethiopians. This time, in this context, an opportunity was given for the emergence of new experts and consultants following a tripartite contract created between them and various "community representatives" and the bureaucracy. Anthropology Absorbs Aliyah The relationship between the bureaucracy that absorbs Aliyah and the Ethiopians in israel began in the early 1980s, with Aliyah from Ethiopia. Its formation was described in a chilling way by the anthropologist Esther Herzog, one favorable exception in the total academic darkness. Today, on the eve of the start of the fifth decade, this relationship is on its last legs but its anachronistic expressions persist. Until the previous decade, this hierarchical system has been maintained and renovated and today a thin layer of Ethiopians can be seen in the bureaucracy, whose language and course of action express the many-years-long process in which it was cast. The language of this system is certainly not novel, but an almost exact reproduction of relations that have already been successful in absorbing the so-called "Mizrahim." The same sociology absorbs aliyah was copied by a new generation of experts who emerged following the encounter with the Ethiopian olim. Even the discourse that surrounded the absorption remains intact, but one major difference can be found - the treatment of Ethiopians was based on "good intentions". As befits an anthropology-absorbing aliyah, the lingua franca of the absorption system, in order to interpret and explain the situation of Ethiopians in Israel, is based internally and externally on the difference between the background of Ethiopian olim and the 'receptive modern state' (from its perspective). The "cultural gap", "tradition versus modernity", "role model" and the developmental concept "from a remote village" or "shepherd" in Ethiopia to "something" in Israel, are used interchangeably as an important component of this international language, which of course aims to realize their "well-being". In the previous decade, fortunately, there has been a sharp, well-prepared and unapologetic criticism, especially in the face of the most prominent representatives of this system - the anthropologists. The ethnographic product of these is called "fringe anthropology" and the same thin layer of Ethiopians who serve in it are called "storytellers". This critique, of the variety of violent appearances of the bureaucracy, could be found on the YES [Young Ethiopian Students] blog which is no longer running. This language, which began with a small handful of Ethiopian students, has become widespread and popular. This critique did not remain a virtual text, even if well-worded, but was translated into deeds, hence its power. For instance, a distinction was made between Ethiopians who actually serve in the system or those who support the system from the outside and Ethiopians who see themselves as a "free public." This expression, which is apparently derived from Ethiopian politics, is expressed in a group calling itself the "Popular Front for the Liberation of Ethiopians from the Ministry of Immigration and Absorption." This group worked vigorously with the Ministry after identifying a problem. It turned out that tens of thousands of students of Ethiopian origin were not under the responsibility of the Ministry of Education, but under the responsibility of a representative on its behalf who was from the Ministry of Aliyah and Absorption. The ministry he headed was responsible for defining new olim and yet, for no apparent reason, students of Ethiopian descent, even those born in The Land, were under its responsibility. In a successful action that included the defining of the problem and a number of short demonstrations by a handful of young men and women, a long-standing bureaucratic structure was abolished, which was an expression of a distinct category introduced in relation to Ethiopian olim. From Cute Ethiopians To Radicals For example, Ms. Amy Palmor, director general of the Department of Justice, recently stated that the "most radical group in the community" was involved in compiling the report against racism . Palmor is referring to the members of the "Joint Forum for Combating Racism." Despite the beautiful name, this group expresses the confusion that exists among young people who are full of good intentions, but who have a problem understanding the forces at work. Defining them as "radicals" is a bit puzzling. First, what radical group could cooperate with the authorities, who see racism as only a particular phenomenon for Ethiopians? Suppose there is a connection between racism and police actions - are there no laws in Israel to treat abusive police officers? And the main thing - what is so radical about cooperating with the authorities when they will eventually compile a report whose whole essence is to create more monitoring and control mechanisms for the Ethiopians? The radicalism of this group is also reflected in the strange demand to integrate the stories of the aliyah of Ethiopians into the "Zionist rescue ethos" narrative. This phrase has indeed appeared a lot on the YES blog, but unfortunately these young people use it in a foul way that negates the original critique. This group is one expression out of the margins for collaborating with the authorities, but now they want to have a new relation with the bureaucracy in pseudo-critical packaging (here it is worth mentioning that they are a bit reminiscent of the new Mizrahi movement "Golden Turn - now our turn "). In any case, the use that Palmor makes of the group and its labeling as "radical" stems not only from a desire to obtain a seal of approval for the realization of the report but also for the purpose of re-establishing relations with these "radicals" in response to the new criticism that has emerged. From A Remote Village To A Judge: The latest announcement regarding the appointment of judges is but another manifestation of the same phenomenon: the preservation of the relationship between the bureaucracy and the thin layer of Ethiopians who serve in it. This appointment and the announcements on it fit the well-publicized wave of "good news" following a protest by Ethiopians: an outstanding Ethiopian officer who rose to greatness, who even participated in an Israeli rescue mission in a natural disaster that befell Third World residents; A beauty queen who met Obama; The first Ethiopian officer in the Israel Police; And recently, we were even informed of one Ethiopian [IOF] officer who rose to greatness and became deputy station commander. The "dazzling" news of Rosh Hashanah Eve are two judges - as usual, this was accompanied by an assertive statement, which was repeated in all the [zionist] media. This time it is Ms. Haimovich and Ms. Gerdy. Apparently to avoid doubts, a headline appeared in the article, accompanied by a picture for illustration, with a statement: "I, who was born in a remote village, was privileged to be a judge in Israel." It turns out that Ms. Haimovich is not a girl from a remote village in western Poland, but from the remote villages of Ethiopia. "A remote village," as mentioned, is a common currency in the miraculous relationship that exists between the bureaucracy that absorbs immigration and that thin layer of Ethiopians, who even when they become Haimovich, the sense of remoteness is not released from them. For those unfamiliar with Ethiopian affairs, Haimovich was among the "representatives of the community," who, following the 2015 Ethiopian protest [aka Black Lives Matter uprising in '48], organized an injera meal as part of reconciliation efforts between the Israel Police and "community representatives." Reconciliation, in the language of bureaucracy, is nothing but a cultural product embodied in a rite of passage that ends with eating the food of the "other," just as the food of the "other" is an immediate target of the racist's mockery. The reconciliation meeting took place even though those “leaders” are not really leaders but self-appointed despite having nothing and a half to do with the protesting public. The search for leaders is another expression, like eating, of how the system perceives Ethiopians. In the end, Ms. Haimovich was among the same "leadership" that awarded a certificate of appreciation to the police commissioner, on the very day it was announced that the policemen who attacked the Ethiopian soldier who ignited the 2015 protest would not stand trial. Finally, in a rather symbolic way, Ms. Haimovich is photographed against the background of the National Insurance Institute, a governmental institution that expresses real violence against many israeli subjects in general and Ethiopians in particular. Despite this, there is room for optimism, even if cautious, regarding Ethiopians in israel. The language of bureaucracy is no longer foreign to them. 

[omarkn]

A tweet

Boycott Israel Divest from Israel Slap sanctions on Israel Abolish the IOF End the siege on Gaza Dismantle the occupation Tear down the wall Smash apartheid Free all prisoners Apply the right to return Liberate Palestine

— Remi Kanazi (@Remroum) June 24, 2020