Something happened while I was writing a book about how to fight antisemitism.

Forget internal arguments over hyphens or whether to call it “Jew-hate.” A new movement is beginning to form around using the word “antizionism” instead. At first, I was skeptical. Did we really need another term?

I’ve always understood that antisemitism adapts to the times and, like a parasite, hitches a ride on whatever version of anti-Jewish hatred is socially acceptable. But I’m beginning to understand that antizionism is different — and that the distinction matters. It gives antisemites plausible deniability for their hatred, and we need a new set of tools to fight it.

At the forefront of this effort to reclaim the language is anthropologist Adam Louis-Klein, who has led a push on social media to change the way we think about antizionism and to name it as a hate movement. He launched an organization, the Movement Against Antizionism, to advocate for this shift. His message is gaining traction because it offers something Jews desperately need: a framework for understanding — and fighting back.

The 32-year-old PhD candidate in anthropology was studying indigenous religion with the Desana people in the Colombian Amazon on October 7, 2023. On October 9, he arrived in a town with Internet access and opened his computer. He saw images from the Nova music festival massacre — and friends posting photos of burning Israeli flags, professing loyalty to “the resistance.”

What happened next was swift. PhD students stopped talking to him. Professors no longer wanted to be associated with him. He was marked as a “Zionist” simply for acknowledging that antisemitism existed.

Louis-Klein then launched the Movement Against Antizionism. A word about hyphens: he removes it deliberately. Without the hyphen, antizionism becomes its own ideology — a distinct hate movement rather than simply opposition to Zionism. [The Algemeiner still spells the movement anti-Zionism, but is using antizionism for the purposes of this op-ed.]

“The key is giving Jews the language to explain what they’re experiencing right now,” Louis-Klein told me recently. “Antizionists aren’t interested in debate. They create a scene of accusation — show trial — where you’re dragged into the courtroom and told to defend yourself.”

Louis-Klein’s core insight comes from studying how hatred evolves. Jew-hatred has always adapted to fit the moral codes of its era. Medieval accusations — killing Jesus, using Christian children’s blood for matzah — were rooted in religious doctrine. In the 19th century, when religious hatred seemed primitive, antisemites reframed their bigotry scientifically, casting Jews as a dangerous race. Each era’s version felt righteous because it aligned with contemporary values.

Today’s libels follow the same pattern. Louis-Klein points to three core accusations: “colonizer,” “apartheid,” “genocide.” These aren’t random insults — they’re the inverse of our civilization’s fundamental moral codes. After World War II, genocide and racism became absolute evils. Civil rights movements established racial discrimination as morally wrong. Decolonization rejected Western imperialism. When antizionists call Israel a genocidal, apartheid, settler-colonial state, they’re invoking the most powerful moral condemnations our culture recognizes.

This is why antizionists genuinely believe they’re righteous, and why Jews struggle to name what’s happening. Antizionists aren’t using classical tropes about big noses or controlling banks, so they insist, “It’s not antisemitic.”

This is where Louis-Klein’s approach becomes practical. The obvious objection: if antizionists already call themselves that, how does adopting their term help us? His answer is strategic. Jews have been trying to prove that antizionism equals antisemitism, and antizionists simply deny it. It becomes an endless, unwinnable argument. Instead, Louis-Klein says, we should take their claims at face value and demonstrate that antizionism itself is wrong. Stop defending. Start naming the hate movement for what it is.

The tool he offers is direct: “Hating Zionists is wrong. Hating Israelis is racism.”

According to this view, you can’t construct a theology in which one country is essentially evil. You can’t create a demonic worldview about a single nation and its supporters. That’s racism, full stop. And here’s the key: don’t debate the libels. Don’t let antizionists drag you into their courtroom to defend Israel’s policies or history. The moment you start arguing whether Israel meets the definition of apartheid or genocide, you’ve already lost.

Louis-Klein draws a parallel to how we treat classical antisemitism. No one today debates whether Nazism constitutes “legitimate criticism” of Jews. We recognize the ideology as evil in its totality. We should do the same with antizionism. Yes, all libels contain partial truths — there were powerful Jewish families in 19th-century Europe, there were Jews in communist movements, there are checkpoints in the West Bank. But libels aren’t critiques. They’re theological constructions designed to cast a people as intrinsically evil. Once we recognize how antizionism functions, we stop engaging with it on its own terms.

This is the practical advice Jews have been asking me about while I’ve been writing my book. Louis-Klein’s framework offers both intellectual clarity and actionable strategy — a way to understand what’s happening and how to respond. But I remain somewhat skeptical that one word can perform such a Herculean task. Changing the culture around Zionism and antizionism, with or without the hyphen, means fighting against a tsunami of hostility that has already reshaped academic institutions, social movements, and public discourse. The gaslighting is entrenched. The permission structures are firmly in place.

I understand that Louis-Klein is trying to get us to fight antizionism as a separate animal from antisemitism, but it’s also important to remember the ancient roots of the “colonizer,” “apartheid,” and “genocide” libels. They are the grandchildren of antisemitic tropes involving Jewish money and power, and there is value in pointing out that they are modern manifestations of ancient antisemitism. They’re how antizionism rings familiar to most Jews.

Still, Louis-Klein is right about one thing: Jews need new tools for a new form of hatred. The old vocabulary isn’t working. We can’t keep trying to prove that what we’re experiencing is “really” antisemitism when our accusers have built an entire ideology designed to deny that claim. At minimum, naming antizionism as its own hate movement gives Jews language to describe their reality and a framework to push back. It’s a place to begin.

Howard Lovy is a Michigan-based author and book editor who specializes in Jewish issues. His work can be found on his Substack newsletter, Emet-Truth. He is also the author of Found and Lost: The Jake and Cait Story and is currently writing a book on fighting antisemitism.