For many centuries Jews not only from Europe but also from across all of what we now call the Middle East trickled to Eretz Israel/Palestine, most importantly to Jerusalem. Moreover, in the mid-nineteenth century, the leading proto-Zionist thinker Rabbi Judah Alkalai (1798 [Sarajevo]-1878 [Jerusalem]) was a Sephardi, i.e. a Jew whose family was originally from Sepharad, Spain, and ended up in the Ottoman Empire after being expulsed in the fifteenth century. And when in the later nineteenth century Zionism arose, it found some followers in the Middle East, too.

Despite all the above, Zionism’s political-ideological epicenter was the Russian, German, and Austro-Hungarian Empires. Whether left- or right-wing or liberal, Zionist parties were led by European-born Jews (who were quite diverse, though). And while Jews from Middle Eastern countries continued to arrive in Palestine in the very late Ottoman period (1516/17-1917/18) and the British Mandate (1917/22-1948), most Jewish immigrants were from Europe. This changed only after and due to the Holocaust, in which about two out of three European Jews were killed. In the early postwar Americas and Western Europe, relatively few Jews wished to emigrate, and the Soviet Union, which after World War II replaced Poland as the European country with the largest Jewish population, forbade emigration.

Hence, the government of Prime Minister David Ben Gurion (1886-1968; r. 1948-1954/1955-1963) expanded initiatives—in some cases “helped” by Arab nationalist pressures on domestic Jews—to bring to Israel the ‘edot ha-mizrah, the (Middle) Eastern communities, a plural that would morph into the collective mizrahim. After all, Israel in 1948 counted “only” about 700,000 Jews. While many middle- and upper-class Jews e.g. from Morocco and Egypt left for Europe, a large majority—but far from all—of those Israel-bound emigrants were poor. As if this did not make starting a new life hard enough, the relatively poor newly-found State of Israel was overwhelmed by the ensuing population explosion. Worst, however, was systemic institutional and individual discrimination, analyzed e.g. in Ella Shohat’s classic article “Sephardim in Israel: Zionism from the standpoint of its Jewish victims” (1988). Yes: the Palestinians who had remained in Israel after the nakba had it worse, for the Jewish State did not treat them as full citizens, even subjecting them to military rule until 1966. But in the eyes of most Middle Eastern Jewish immigrants, this was cold comfort.

Protests occurred from the 1950s. They took a new turn in February 1971, when poor Jerusalemites, many with a petty criminal record and most from Morocco, founded the Black Panthers (BP), organizing demonstrations and asserting that their communities had “enough of deprivation [and] enough of discrimination.” Although the Panthers would have a limited long-term effect politically—only one, Charlie Bitton (born 1947), would go on to have a lasting political career, as a communist member of parliament—socially, they did. The government reacted not only with repression but also by increasing social services; besides, the Panthers helped bring different Middle Eastern Jewish communities closer. For our purposes most crucial, though, is the Panthers’ choice of name. While they did not too often refer to their US namesakes and never to leaders like Huey Newton (1942-1989), their name reflected the influence on Israel of US developments, as Oz Frankel’s “The Black Panthers of Israel and the Politics of Radical Analogy” (2012) argues. And although the Israeli Panthers shared neither the Americans’ separatist nationalism—they wanted fully in, not out—nor their use of arms nor their support for Palestine, calling themselves Panthers shocked Israel’s Ashkenazi (European) establishment. It presumably harmed Israel’s reputation, also by the hand of Arabs. Moreover, by the late 1960s Israelis and some US Jews believed that most African Americans had become anti-Semitic.

The text featured here, an English translation of a Hebrew article published in the leading daily Yediot Aharonot, reflects some of these intricate international dimensions of the rise of Israel’s Panthers.

The author of the book from which the below excerpts are taken, Elaine Mokhtefi née Klein, is a US American of Jewish origin born in 1928 in New York. She became politically involved there in the late 1940s. In 1951, she moved to Paris, where she worked as a translator for various anti-racist and anti-colonial movements. It was in the French capital that she met Algerian independence activists and became involved with the Front de Libération Nationale (FLN), which was founded in November 1954 and started Algeria’s independence war. She participated in the 1958 All-African People’s Conference in Ghana (for which see also the entry on Frantz Fanon’s FLN speech). In 1960-1962, she worked in New York for the FLN. FLN representatives stationed in the United States sought to contact US politicians and officials, and in New York successfully lobbied at the United Nations headquarters during its war against France, as Matthew Connelly showed inA Diplomatic Revolution: Algeria’s Fight for Independence and the Origins of the Post-Cold War Era (2002). Moreover, already at this time the FLN was deeply involved with various other anticolonial liberation movements, as Mokhtefi’s fascinating book illustrates. When Algeria became independent, in 1962, she moved there. She worked in various official capacities, inter alia for the Algeria Press Service. And due to her New York experience and command of English, she often was asked to work with representatives of foreign independence movements, including the US Black Panther Party (BPP), whose presence in Algeria in 1969 and its effect on the BPP’s take on the Arab-Israeli conflict has been studied in Michael Fischbach’s Black Power and Palestine: Transnational Countries of Color (2018). Many such movements were assisted by the Algerian government, which saw itself as a player in multiple overlapping anticolonial and postcolonial frameworks, including African unity, Arab unity, Afro-Asianism, and Third Worldism, as Jeffrey Byrnes has shown in his Mecca of Revolution: Algeria, Decolonization, and the Third World Order (2016). Mokhtefi was for political reasons forced to leave Algeria in 1974, accompanied by her Algerian husband, the former FLN member Mokhtar Mokhtefi. They settled in Paris, and in 1994 moved to New York.

On July 2, 1957, US senator John F. Kennedy made his perhaps best-known senatorial speech—on Algeria.

Home to about 8 million Muslims, 1.2 million European settlers, and 130,000 Jews, it was from October 1954 embroiled in what France dubbed “events”—domestic events, to be precise. Virtually all settlers and most metropolitan French saw Algeria as an indivisible part of France. Algeria had been integrated into metropolitan administrative structures in 1847, towards the end of a structurally if not intentionally genocidal pacification campaign; Algeria’s population dropped by half between 1830, when France invaded, and the early 1870s. Eighty years and many political turns later (see e.g. Messali Hadj’s 1927 speech in this collection), in 1954, the Front de Libération Nationale (FLN) launched a war for independence. Kennedy did not quite see eye to eye with the FLN.

As Kennedy's speech shows, he did not want France entirely out of North Africa. However, he had criticized French action already in early 1950s Indochina. And in 1957 he met with Abdelkader Chanderli (1915-1993), an unaccredited representative of the FLN at the United Nations in New York and in Washington, DC, and a linchpin of the FLN’s successful international offensive described in Matthew Connelly’s A Diplomatic Revolution: Algeria’s Fight for Independence and the Origins of the Post-Cold War Era (2002). Thus, Kennedy supported the FLN’s demand for independence, which explains its very positive reaction to his speech.

And thus, unlike the 1952-1960 Republican administration of Dwight Eisenhower (1890-1969) that officially backed the views of NATO ally France and kept delivering arms, the Democratic senator diagnosed a “war” by “Western imperialism” that, together with if different from “Soviet imperialism,” is “the great enemy of … the most powerful single force in the world today: ... man's eternal desire to be free and independent.” (In fact, Kennedy’s speech on the Algerian example of Western imperialism was the first of two, the second concerning the Polish example of Sovietimperialism. On another, domestic note, to support African Algeria’s independence was an attempt to woe civil-rights-movement-era African Americans without enraging white voters.) To be sure, Kennedy saw France as an ally, too. But France’s war was tainting Washington too much, which helped Moscow. In Kennedy’s eyes, to support the US Cold War against the Soviet Union meant granting Algeria independence. The official French line was the exact opposite: only continued French presence in Algeria could keep Moscow and its Egyptian puppet, President Gamal Abdel Nasser, from controlling the Mediterranean and encroaching on Africa.

Description of the new office of the Committee for the Liberation of the Arab Maghreb in Cairo, as well as activity in the Tunisia, Morocco, and Algeria offices, consideration of opening a Tunisian main office in Lebanon, and progress of the Tunisian and Moroccan independence movements.

The Journalist informer learns that the Communist parties of Algeria and Morocco have invited the communist parties of the rest of the Arab countries to form a group for joint action.

Request from the Lebanese Communist Party's central committee for the plans of action from the communist parties of Tunisia, Algeria, Morocco, Libya, Saudi Arabia, the UAE, Jordan, Sudan and Israel with all documents related to the countries and their plans of action.

Lists of communist parties at a summit in Lebanon and of their topics of discussion.