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A scholar sees a common root for antisemitism and racism: ‘Christian supremacy’
(JTA) — Magda Teter’s new book, “Christian Supremacy,” begins in Charlottesville, Virginia, on Aug. 11, 2017. Hundreds of white nationalist neo-Nazis who ostensibly gathered to protest the removal of a statue of Confederate general Robert E. Lee from a local park broke into a chant: “Jews will not replace us.”
Other writers and scholars would note how antisemitism shaped white nationalism. But Teter, professor of history and the Shvidler Chair of Judaic Studies at Fordham University, saw something else: how centuries of Christian thought and practice fed the twin evils of antisemitism and racism.
“The ideology espoused by white supremacists in the US and in Europe is rooted in Christian ideas of social and religious hierarchy,” she writes. “These ideas developed, gradually, first in the Mediterranean and Europe in respect to Jews and then in respect to people of color in European colonies and in the US, before returning transformed back to Europe.”
In the book, subtitled “Reckoning with the Roots of Antisemitism and Racism,” she traces this idea from the writings of the early church fathers like Paul the Apostle, though centuries of Catholic and Protestant debates over the status of Jews in Europe, to the hardening of racist attitudes with the rise of the trans-Atlantic slave trade.
Antisemitic laws and theology, she argues, developed within Christianity a “mental habit” of exclusion and dominance that would eventually be applied to people of color up to and including modern times.
Teter is careful to acknowledge the different forms antisemitism and racism have taken, distinguishing between the Jews’ experience of social and legal exclusion and near annihilation, and the enslavement, displacement and ongoing persecution of Black people. And yet, she writes, “that story began with Christianity’s theological relation with Jews and Judaism.”
Teter is previously the author of “Blood Libel: On The Trail of an Antisemitic Myth,” winner of the 2020 National Jewish Book Award. At Fordham, the Catholic university in the Bronx, she is helping assemble what may be the largest repository of artifacts and literature dedicated to the Jewish history of the borough.
We spoke Thursday about how groups like the Proud Boys embrace centuries-old notions of Christian superiority, how “whiteness” became a thing and how she, as a non-Jew raised in Poland, became a Jewish studies scholar.
Our conversation was edited for length and clarity.
Your book was conceived and written during the COVID lockdown. Where did the idea for the book come from?
It’s an accidental project. I’ve been teaching the history of antisemitism for years, and I live in Harlem so questions of race and racism are very stark in my daily life. And since I grew up in Poland, and American history was not something we were taught or studied, I’ve never been satisfied with the various explanations for the strength of antisemitism and history of racism. And as I mentioned in my prologue, I watched the Raoul Peck documentary, “I Am Not Your Negro,” which has a clip with James Baldwin saying that white people have to figure out why they invented the idea of the N-word and must “embrace this stranger that they have maligned so long.” You could also say that the European Christians created the idea of “the Jew” and that sort of caricature had absolutely nothing to do with flesh and blood Jews. I kept noticing these parallels, as an outsider, reading American and African-American history.
I was also thinking about this idea of servitude that was attached to Jews in Christian theology, and then in law.
You write in your book that “Over time, white European Christians branded both Jews and people of color with ‘badges of servitude’ and inferiority.” What do you mean by servitude in this context?
In Christian theology, from the earliest Christian texts, the idea of servitude and slavery is attached to the concept of Jews and Judaism. Paul does it in his Epistles. He uses this quote from the book of Genesis that “the elder shall serve the younger,” which becomes really embedded in Christian theology. It is the Jews, the elder people, who should serve the Christians, the younger people. Later on in medieval theology and canon law, Jews are in a servile position, consigned for their sin of rejecting Jesus to perpetual servitude. So even though Jews were free people and could live mostly where they wanted to live, marry whoever they wanted to marry — nobody was sold and some even had slaves — that idea of Jews as confined to perpetual servitude to Christians created a habit of thinking of Jews as having an inferior social status.
That language became secularized in modern times, and we see the development of the [antisemitic] trope of Jewish power: that they are in places where they shouldn’t be. I worked on fleshing out the parallels between the idea and then legal status of Jewish servitude and the conceptual perception of Black people in servile and inferior positions.
Magda Teter’s new book explores how “white European Christians branded both Jews and people of color with ‘badges of servitude’ and inferiority.” (Chuck Fishman)
What other kinds of parallels did you find between racism and antisemitism?
In the Christian theology, Black people, like Jews, will be seen as cursed by God. Jews were [portrayed as] lazy because they didn’t work physically — they made money and exploited Christians. Black people were [portrayed as] lazy because they were trying to avoid physical labor at the expense of white men. Both people were seen as carnal, both as sexually dangerous, and so on.
I was struck by the fact that the racist turn of Christian supremacy — justifying the enslavement of Black people on theological grounds — is a fairly late development, taking hold in the early modern period when Europeans established slaveholding empires.
That’s right. In the summer of 2020, the summer of George Floyd and Black Lives Matter, we were all thinking about these issues of race and racism and America. And as I was in the middle of writing the article that became the book, I felt that there was a deeper history that needed to be told, and that slavery is not bound by color until the enslavement of Black Africans by Europeans during the colonial expansion of Europe.
After the French Revolution, when Jews were offered “emancipation” in much of Europe, there were deep debates about whether they could be citizens and be entitled to the same rights and protections as Christian citizens of France and England and other countries. How was that debate informed by Christianity?
In pre-modern Europe, there was obviously both a religious and legal framework under which Jews existed. They had their place in a social hierarchy. After the French Revolution, people are creating a new political reality. The idea of equality obviously challenged the social hierarchies that existed, including the idea that Christians were the superior religion. And that begins to play a role on two levels. One is the level of, well, “how can you be equal and be our judges and make decisions about us?” It’s fear of power — political power and political equality. That challenges the habit of thinking that sees Jews as inferior, in servitude and otherwise insolent and arrogant.
The other level comes from Enlightenment scholars who begin to place Jews in the Middle East and in the Holy Land, in Palestine. Jews are no longer seen as European. They are seen as “Oriental,” and they are compared to the non-European religions and practices that these Enlightenment scholars have been studying. Their differences are now also racialized. “They are not like us, they can’t assimilate. They can never be Frenchmen, they can never be Germans.”
And I guess it’s a short step from that to regarding people with dark skin as inferior and subordinate.
That’s right. Enlightenment scholars are also trying to to understand why it is justified to enslave Black Africans and they do it through “scientific” and other means. They classify Africans as inferior intellectually and they create this idea of race.
I began to think about these European politicians and intellectuals in terms of creating their identities, and what I ended up arguing is what we saw in Charlottesville, what we’re seeing in Europe. It’s not necessarily just about hate, but it’s about exclusion and rejection of Jews and people of color from equality, from citizenship.
And the common thread here is that whiteness and Christianity become inseparable. You write that “freedom and liberty now came to be linked not only to Christianity, but to whiteness, and servitude and enslavement to blackness.”
That’s right. White Christian “liberty” becomes embedded and embodied in law.
Did you see any pitfalls in drawing parallels between the Black and Jewish experiences? I am thinking of those in either community who might say, “How dare you compare our suffering to theirs!”
Yes, I was tempered. I think what some call “comparative victimhood” has paralyzed conversations about this subject, and I kept it in my mind all the time. What I hope comes through is that there’s incredible value in a comparative approach. Coming from Jewish studies as my primary field, the comparison with the Black experience gave me clarity on the nature of antisemitism as well as on the nature of the Jewish experience, and vice versa: The Jewish experience can also give clarity to some of the aspects of anti-Black racism.
What’s an example?
So, for instance, questions like, “Are Jews white? Are they not white? When did they become white?” That’s a whole genre of scholarship. And when you look at it through the lens of law and ideology, you begin to see that from a legal perspective, Jews were considered white in the United States because they could immigrate and they could be naturalized according to law. They did not have to go to court to become American. Their rights to vote were not challenged. There was discrimination, they couldn’t stay in hotels and in some places they couldn’t find employment, but by law, they were considered citizens. The debate about the whiteness of Jews is creating a fog of misunderstanding.
Black Americans were targeted by specific legal statutes from the very beginning in the Constitution and then in naturalization law and so on. And then there was the backlash even after the Civil War to the 13th, 14th and 15th amendments [aimed at establishing political equality for Americans of all races].
Statues at the Strasbourg Cathedral depict Ecclesia and Synagoga, representing the triumph of the church, at left, and the servitude of Judaism, which is represented by a blindfolded figure, drooping and carrying a broken lance. (Edelseider/Wikimedia Commons)
How much do modern-day white supremacists, like the Oath Keepers or the Proud Boys, see themselves as Christian? Or is this a kind of white supremacy that doesn’t name itself Christian but doesn’t even realize how many of its ideas are based in theology?
I think they might not be conscious of this legacy, but neo-Nazis take from the legacy of the Nazis who themselves were not thinking of themselves as Christian necessarily. But what I argue in the book is that white Christian supremacy becomes white supremacy. It never discards the Christian sense of domination and superiority that emerges from its early relationship with Jews and Judaism.
In the United States, Black people serve as contrast figures to whiteness, in the law and in the culture. You cannot have whiteness without Blackness. For Christians, Jews serve as that contrast figure. Consciously or unconsciously, the Proud Boys are embracing that. They talk of “God-given” freedoms for white people. That is the Christian legacy.
You said that the Nazis didn’t necessarily see themselves as a Christian movement. But I must ask, even though it is not the scope of your book, was the Holocaust a culmination of white Christian supremacy? Because I think many Christian theologians would want to say that Nazism was godless, and a perversion of the true faith.
I’ll say that when exclusionary ideology is coupled with the power of the state, that’s where it can lead.
In the years since the Holocaust especially, there have been many efforts by Christian leaders to address the ideological failings of the past. You write about Nostra Aetate, the 1965 declaration by the Catholic Church absolving Jews of collective guilt in the death of Jesus and some Protestant documents of contrition. But I got the feeling you were disappointed that many denominations haven’t gone far enough in reckoning with the past.
There was a sort of a moral sense that something needs to be addressed after the Holocaust. But then it is not fully addressed. I don’t think anybody has addressed the issue of power — the roots of hate, yes, but not the dynamics of power. We’ll see where the book goes, but maybe theologians will begin to grapple with this legacy of superiority and domination, and the way hierarchical habits of thinking have been developed through theology and through religious culture.
What other impact do you hope the book may have?
White supremacy is very much in the air. We need to speak up against it, and make connections and allyships. I hope that maybe because the book deals with law and power, it may create bridges among people who care about “We the People” as a vision of people who are diverse, respectful and equal, and not the exclusionary vision offered by white and Christian supremacy.
A cross burns at a Ku Klux Klan rally on Aug. 8, 1925. (National Photo Company Collection)
I’d love to talk about your background. You’re not Jewish but you are chair of Jewish Studies at Fordham, a Catholic university. What drew you to the study of Judaism and the Jews?
I grew up in Poland with a father who from the time I was a little girl would point out to me that there had been Jews in Poland. We would drive through the countryside, and he’d say, “This used to be a Jewish town and there used to be a synagogue and there was the Jewish cemetery.” I grew up being very conscious of the past’s presence and this kind of stark absence of Jews in Poland, where in the 1970s when I grew up Jewish history was taboo.
As soon as Jewish books on Jewish subjects began to be published, including those that dealt with antisemitism, we would read it together. We would talk about it. He wouldn’t just shift the destruction and murder of Jews in Poland on to the Nazis.
There was no Jewish studies program in Poland when I was applying to universities, so I studied Hebrew in Israel, and then studied Yiddish in New York at YIVO. I came to Columbia University to get my PhD in Jewish history and my career went in the direction it did. I was a professor of history and director of the Jewish and Israel studies program at Wesleyan University. I came to Fordham eight years ago and created a program in Jewish studies.
Your previous book was about the blood libel, the historic canard that Jews murdered Christian children to use their blood. This one’s about antisemitism. I don’t want to presume, but is your interest in these subjects in any way an act of contrition?
I grew up in a very secular household. I did not grow up Catholic. But I think growing up in Poland made me very, very aware of antisemitism and the history of antisemitism. I got my PhD from Columbia University in Jewish history, which did not emphasize Jewish suffering, but Jewish life, and I have studied Jewish life and teach about Jewish life — not just about Jewish suffering.
However, in the last few years, antisemitism has certainly been on the minds of many of us. I also am committed to the idea of shared history, and therefore all my scholarship, as much as it is about Jews, it is also about the church and Poland and the law. Jews are an integral part of that history and culture. And, as such, I’m committed to that, to teaching about the vibrancy of Jewish life as much as the dynamics of what made that life difficult over the centuries.
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Hamas Tightens Grip on Gaza, New Analysis Shows, as Iran War Delays Second Phase of Ceasefire
Hamas fighters on Feb. 22, 2025. Photo: Majdi Fathi via Reuters Connect
As the international community struggles to advance the second phase of an already fragile ceasefire between Israel and Hamas, the Palestinian terrorist group is exploiting the war in Iran to tighten its civilian and security grip on the Gaza Strip and rebuild its military capabilities, according to a new report.
The Meir Amit Intelligence and Terrorism Information Center (ITIC) — an Israel-based research institute — released a new report this week warning that the US-Israel conflict with Iran and disputes over management of Gaza are delaying the implementation of the second phase of the US-backed ceasefire agreement, under which Hamas was expected to disarm as Israeli forces were set to withdraw from parts of the enclave.
The report also warned that such delays are giving Hamas a window of opportunity to rearm and further tighten its control over Gaza, complicating fragile efforts to move forward with the next stage of the truce.
ITIC’s new assessment shows Hamas has moved to reassert control over parts of the war-torn enclave and consolidate its weakened position by targeting Palestinians it labeled as “lawbreakers and collaborators with Israel.”
With its security control tightening, Hamas’s brutal crackdown has escalated, sparking widespread clashes and violence as the group seeks to seize weapons and eliminate any opposition.
The report further notes that Hamas’s confidence is on the rise across Gaza, visible in the increasingly public presence of armed operatives from both its military wing and security forces, underscoring the group’s tightening hold on the roughly 47 percent of the enclave it controls without an Israeli military presence.
Social media videos widely circulated online show Hamas members brutally beating Palestinians and carrying out public executions of alleged collaborators and rival militia members.
According to ITIC’s newly released report, Hamas is also rebuilding its military capabilities by smuggling arms from Egypt and producing weapons independently, while simultaneously consolidating civilian control through expanded police presence, regulation of markets, and the distribution of financial aid to residents in areas it governs.
Earlier this year, the US-backed plan to end the war in Gaza hit major roadblocks after proposals surfaced that would allow Hamas to retain some small arms — an idea strongly denounced by Israeli officials who insist the Islamist group must fully disarm.
Officials involved in the US-led Board of Peace drafted a plan that would allow Hamas to retain small arms while surrendering longer-range weapons as part of a “phased disarmament” process over several months, with heavy weapons to be “decommissioned immediately.”
However, key details about where the surrendered arms would go and how the process would be enforced remain unclear.
The initial framework also required “personal arms” to be “registered and decommissioned” as a new Palestinian administration takes charge of security in the enclave.
Israel has previously warned that Hamas must fully disarm for the second phase of the ceasefire to move forward, pointing to tens of thousands of rifles and an active network of underground tunnels still under the terrorist group’s control.
If the Palestinian Islamist group does not give up its weapons, Israel has vowed not to withdraw troops from Gaza further or approve any rebuilding efforts, effectively stalling the ceasefire agreement.
The Israel Defense Forces (IDF) currently occupies about 53 percent of the Strip, with most of the Palestinian population living in the remaining portion of the enclave under Hamas control.
Israeli Prime Minister Benjamin Netanyahu has insisted the country will not accept anything less than the full demilitarization of Gaza, warning that any reconstruction or political transition in the enclave depends on Hamas relinquishing its weapons.
Under US President Donald Trump’s 20-point Gaza peace plan, phase two would involve deploying an international stabilization force (ISF), beginning large-scale reconstruction, and establishing a Palestinian technocratic committee to oversee the territory’s administration.
According to media reports, the ISF could total around 20,000 troops, though it remains uncertain whether the multinational peacekeeping force will actually help disarm Hamas.
Over the past few weeks, Israel has resumed military operations in the Gaza Strip aimed at forcibly disarming Hamas. The IDF’s previous operations during the last two years of war had been partly limited by efforts to protect Israeli hostages kidnapped by Hamas, the last of whom were released last year as part of the ceasefire.
On Tuesday, Israeli forces announced that several Hamas Nukhba terrorists were eliminated during a strike in central Gaza after troops intercepted the operatives while they were conducting a military training exercise in the area.
IDF forces in the Southern Command remain deployed at key locations in the Gaza Strip, with the army warning it will employ all necessary force to neutralize threats and maintain control across the territory.
This week, the United Nations Security Council met to review progress on the Gaza peace plan and the implementation of phase two, originally adopted in November under the fragile truce between Israel and Hamas.
According to Nickolay Mladenov, the high representative for Gaza on Trump’s Board of Peace, a transitional Palestinian governing body has already been established in the enclave, and a framework agreed upon by the guarantor countries — the US, Egypt, Turkey, and Qatar — has been presented to armed groups, which he said establishes “the principle of one authority, one law, and one weapon.”
“The National Committee exercises authority solely on an interim basis,” Mladenov said during a speech, referring to the transitional Palestinian government that has been established.
“The end state is a reformed Palestinian Authority capable of governing Gaza and the West Bank, and ultimately a pathway to Palestinian self-determination and statehood,” he continued.
The proposed plan would require all armed groups in Gaza to transfer their arms to a transitional Palestinian governing authority, starting with their larger-scale weapons and monitoring compliance before reconstruction begins, while allowing fighters to gradually return to civilian life.
Mladenov also confirmed that Indonesia, Morocco, Kazakhstan, Kosovo, and Albania have committed troops to the ISF.
“The people of Gaza want reconstruction, and reconstruction requires the decommissioning of weapons,” he said, describing this link as the framework’s “driving force.”
So far, there is no timeline or clarity on discussions with relevant groups, nor on any potential Israeli military withdrawal.
As of February, Israel was planning to resume military operations in the Gaza Strip to forcibly disarm Hamas, with the IDF is drawing up plans for a renewed major offensive.
Israeli Defense Minister Israel Katz warned that Hamas will be disarmed by force if it continues to violate the ceasefire and pose a threat to Israel’s security.
“If Hamas does not disarm in accordance with the agreed framework, we will dismantle it and all of its capabilities,” the Israeli defense chief said this month.
However, with Israel focused on fighting Iran as well as its chief proxy Hezbollah in Lebanon, it appears a new offensive is unlikely to take place in Gaza in the immediate future.
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Sam Altman Shuts Down OpenAI’s Sora, Video Sharing App Notorious for Antisemitic Content
Three videos featured on Sora on March 24, 2026, promoted antisemitic stereotypes and violence against Jews. Photo: Screenshots
In a surprise move that has stunned industry watchers and killed a $1 billion licensing deal with Disney, OpenAI announced it would shutter Sora, the controversial video-generating app which drew condemnation last year for its unwillingness to stop the production and sharing of antisemitic content.
“We’re saying goodbye to the Sora app,” Sora’s X account posted on Tuesday. “To everyone who created with Sora, shared it, and built community around it: thank you. What you made with Sora mattered, and we know this news is disappointing. We’ll share more soon, including timelines for the app and API and details on preserving your work.”
Reflecting the seeming abrupt nature of the decision, OpenAI had published on Monday a “Creating with Sora safely” guide. The company claimed that its product “uses layered defenses to keep the feed safe while leaving room for creativity. At creation, guardrails seek to block unsafe content before it’s made — including sexual material, terrorist propaganda, and self-harm promotion — by checking both prompts and outputs across multiple video frames and audio transcripts.”
The guide stated, “We’ve red teamed to explore novel risks, and we’ve tightened policies relative to image generation given Sora’s greater realism and the addition of motion and audio.”
With the release of the standalone Sora 2 app in September 2025, The Algemeiner and other news organizations documented the antisemitic tropes emerging on the platform with one recurring visual depicting Jews chasing after coins.
Following the announcement of Sora’s shutdown on Tuesday, The Algemeiner reviewed the app’s feed and discovered multiple antisemitic videos within minutes.
The first from user @frankel944 depicts an elaborate 30-second narrative of an older Hassidic Jew with a long beard and traditional religious garb who demands a poor man’s $10,000 savings in exchange for moldy bread and soup. He complies, inspiring the Jewish man to then take the money, fly to Mexico, dance in a sombrero with a mariachi band, and then return to the US to say his prayers at the synagogue.
A second from @davidkline16 features a young man — apparently one of the user’s friends — walking in a synagogue proclaiming that he has been appointed the rabbi and inviting people to come and celebrate. A surreal, fleshy orb with a face floats in the background and starts to interrupt the warm greeting, menacingly yelling “Rapist! Rapist!” One of the recurring jokes that young people had used Sora to do was to transform their friends into Jewish converts.
The third is one of the most chilling as it depicts violence against Jews. User @orituviaabaselo felt compelled to create and share a video featuring a group of eight Hassidic Jewish men sitting at a table, speaking Hebrew, and eating challah in the middle of a dark road at night. Moments later a blue car comes barreling into the group sending them every which way. The clip ends with one of the Jews not concerned for his friends’ injuries, but asking where he can find his hat.
In October, the Anti-Defamation League (ADL) published research from its Center on Technology and Society which revealed that among the multiple AI-video generating apps tested, the programs would respond to antisemitic, racist, or other bigoted prompts at least 40 percent of the time. The ADL’s analysts found that, compared to its competitors, Sora “performed the best in terms of content moderation, refusing to generate 60% of the prompts.”
In January, the ADL analyzed multiple large language models and found that OpenAI’s ChatGPT lagged behind Anthropic’s Claude in its ability to detect antisemitism.
Some analysts suspect that this intra-industry rivalry may have played a role in OpenAI’s decision to shut down Sora as part of an effort to focus the company’s resources on core business capabilities. Anthropic was founded in 2021 by former OpenAI staffers dissatisfied with OpenAI CEO Sam Altman’s attitudes toward the dangers of AI. In recent years its Claude large language model has developed hegemony among computer programmers and other technical workers.
The Wall Street Journal reported on Tuesday that OpenAI sought to pivot to focus more on “so-called productivity tools,” a category currently dominated by Anthropic, rather than continuing with the cost-intensive videos.
Farida Khalaf, a business analyst and data engineer who focuses on cybersecurity, wrote Monday on Substack Notes predicting what would happen the next day. “Meta shutdown Metaverse, NEXT will be SORA from open AI,” she wrote.
On March 17, Meta announced its CEO Mark Zuckerberg had chosen to shut down Horizon World, the virtual reality platform which he had previously backed so heavily he chose to change the company’s name in October 2021 from Facebook to Meta.
Khalaf drew the comparison, asking, “Remember the hype surrounding the SORA app release? It seems to be following a similar trajectory, and with costs running higher than its revenue, the sustainability of this model is questionable.”
Forbes estimated in November that Sora was costing OpenAI $15 million a day. “We have been quite amazed by how much our power users want to use sora, and the economics are currently completely unsustainable. we thought 30 free gens/day would be more than enough, but clearly we were wrong!” Sora’s head Bill Peebles wrote on X on Oct. 30, 2025.
In December, Disney had signed a $1 billion agreement with OpenAI to license 200 characters for inclusion in Sora. “As the nascent AI field advances rapidly, we respect OpenAI’s decision to exit the video generation business and to shift its priorities elsewhere,” said a spokesperson for the film company.
On Tuesday, Altman announced his refocused priorities on X.
“AI will help discover new science, such as cures for diseases, which is perhaps the most important way to increase quality of life long-term,” Altman wrote. “AI will also present new threats to society that we have to address. No company can sufficiently mitigate these on their own; we will need a society-wide response to things like novel bio threats, a massive and fast change to the economy, extremely capable models causing complex emergent effects across society, and more.”
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Who is Hasan Piker, the left-wing streamer accused of being an antisemite?
(JTA) — Rep. Brad Schneider, an Illinois Democrat, delivered a forceful condemnation of the popular streamer Hasan Piker on Tuesday, warning his fellow Democrats against embracing figures he says traffic in hate.
“Hasan Piker is an unapologetic antisemite,” Schneider, who chairs the New Democratic Coalition, wrote in a post on X. “Democrats risk losing our credibility to condemn those on the right who traffic in bigotry, antisemitism, & hate when our own Members of Congress & candidates are celebrating or, worse yet, platforming those who espouse hate of any kind.”
While Schneider added in a separate post that he was “proud” that the party welcomes “a broad diversity of opinions and priorities,” he stipulated that the Democratic tent must “reject those who champion ideologies of exclusion and demonization.”
Schneider’s remarks come as the Republican coalition has faced deepening rifts over the vociferously anti-Israel, and increasingly antisemitic, rhetoric emanating from prominent online figures in its movement, including Tucker Carlson and Nick Fuentes.
But as top conservatives wrestle with the growing prominence of far-right voices within the party, an adjacent battle is emerging on the Democratic side, as support for Israel among its base has reached a record-low and political candidates increasingly engage with far-left, anti-Israel voices, including Piker.
Since starting his daily online broadcasts in 2018, Piker, 34, has amassed a devoted online fanbase, including three million followers on the streaming platform Twitch and 1.85 million on YouTube.
As one of the most prominent leftist commentators in the United States, Piker’s streams in recent years have often featured sharp critiques of the Democratic party, Israel and U.S. foreign policy in the Middle East, positions that have increasingly drawn scrutiny.
Piker has previously referred to Orthodox Jews as “inbred,” compared Israelis to the Ku Klux Klan and defended Hamas, writing in a post on X in January that the terror group is “a thousand times better than the fascist settler colonial apartheid state.”
On one of his shows aired days after Oct. 7, Piker told off a listener who condemned the massacre, saying “Bloodthirsty violent pig dog, suck my d–-k.” In a May 2024 stream, Piker also minimized reports of the prevalence of sexual assault during the Oct. 7 attacks, saying “It doesn’t matter if rape happened on October 7th. It doesn’t change the dynamic for me.”
While speaking at a conference in Qatar last month, Piker said that he had lost viewers in the wake of Oct. 7 for his commentary, explaining, “People were not ready, especially in Western audiences, for someone to say that Israel played a significant role in how Oct. 7 took place.”
In response to a CNN article last month that noted the joint U.S.-Israeli strikes on Iran coincided with Purim, Piker wrote, “This is jewish supremacy. it’s what netenyahu said after oct7” [sic].
Piker’s incendiary commentary has earned him a nomination for “Antisemite of the Year” in 2024 from a watchdog group and drawn the condemnation of Jonathan Greenblatt, the CEO of the Anti-Defamation League. Greenblatt charged the streamer with using his platform to “spread anti-Jewish tropes, amplify propaganda from a designated terrorist group, and promote toxic anti-Zionism.”
In October 2024, Rep. Ritchie Torres of New York, a pro-Israel stalwart in the Democratic party, wrote a letter to Twitch executives in which he called on the platform to “stop popularizing” Piker, who he called the “antisemitic poster child for a systematically antisemitic social media platform.”
Despite the volley of criticism, Piker has dismissed allegations that he is antisemitic.
“These last two years, I’ve been called antisemitic. I abhor antisemitism, and I’ve spent my entire professional media career combating it. I just happen to be anti-Israel, and that makes me a far greater threat than the likes of Nick Fuentes because they know he’s a Nazi,” Piker told Variety last November. “I don’t find kinship with the right because I think there are some on the right that just use Israel as a new opportunity to cut through the noise.”
Piker has also increasingly hosted left-wing politicians on his platform in recent years, drawing derision from critics, including Schneider, who argue that officials risk legitimizing his commentary by appearing alongside him.
Piker has previously interviewed Vermont Independent Sen. Bernie Sanders and New York Democratic Rep. Alexandria Ocasio-Cortez, California gubernatorial candidate Tom Steyer and New York City Mayor Zohran Mamdani. Next month, Piker is slated to appear on campuses alongside Michigan Senate candidate Abdul el-Sayed.
For many politicians, Piker is a conduit to the much-coveted younger voter. Twitch, originally designed for video games, is now widely used for music, creative content and political commentary from hosts like Piker.
The streamer also confirmed earlier this month that California Gov. Gavin Newsom, who is seen as a likely 2028 Democratic presidential candidate, had agreed to sit for an interview with him.
“Gavin newsom is a shrewd operator. while i do not trust him on israel, it is clear that this issue has shifted so much towards the side of truth and justice that even people w 2028 ambitions are leaning into anti israel sentiment,” Piker wrote in a post on X after Newsom appeared to agree with claims that Israel is an “apartheid state” earlier this month. (This week Newsom said he regrets those comments.)
Schnieder is not alone in his calls for fellow Democrats to distance themselves from Piker. Earlier this month, Jonathan Cowan, the president of the centrist Democratic think tank Third Way, wrote an op-ed in the Wall Street Journal calling on Democrats to “draw a line in the sand.”
“Mr. Piker is anti-American, antiwomen, anti-Western and antisemitic. No Democrat should engage with him. All should seek to push him to the fringe, where he belongs,” Cowan wrote.
Many in the party’s progressive wing have taken a sharply different view.
Cameron Kasky, a Jewish Gen-Z progressive who recently dropped his bid in New York’s 12th District race, pushed back on the calls to sideline Piker in post on X, arguing instead that more Democrats should sit down with him.
“Yeah, no sh–t big politicians are talking to Hasan Piker. More of them should be,” Kasky wrote. “God forbid a candidate actually work with new media, which the Right has used to dominate us.”
This article originally appeared on JTA.org.
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