Queers for Hamas? The Left’s Hate Scam

How did the conscience of the Western Left, the activists, the artists, the academics, and the queer collectives, become so grotesquely distorted that they now stand shoulder to shoulder with those who would stone them in public, hang them from cranes, or throw them from rooftops?

Mocked for grieving, vilified for surviving, and demonized for existing, this is the price Jews pay for daring to exist in a world that has reinvented antisemitism in the language of human rights.

What we witnessed post-October 7 was the culmination of trends in Western academia, activism, and culture that have gradually made antisemitism respectable again, so long as it’s couched in the language of anti-Zionism or “decolonization.”

What changed on October 7, 2023, was not the existence of this anti-Zionist antisemitism but its shameless coming-out party.

Modern leftist activism is deeply rooted in an intersectional worldview that categorizes all human interaction through a single binary: oppressor versus oppressed. Within this framework, Israel is cast as the last outpost of Western colonialism. The Palestinians, by contrast, are rendered as indigenous victims of historical injustice. Facts, history, and moral nuance are abandoned in favor of a dangerously reductionist myth.

Critical theory further amplifies this distortion. In critical race theory and postcolonial studies, everything is viewed through the lens of an oppressor versus an oppressed prism. These theories do offer insights into how power operates, but in their most dogmatic form, they eliminate individual agency and assign collective guilt. Israel, labeled a “settler-colonial” state, is slotted as a permanent Oppressor, and Palestinians as permanent Victims. From this premise, it follows (so the theory says) that any action by the oppressed is automatically “resistance,” and resistance cannot be condemned. This is exactly how otherwise educated people end up justifying terrorism.

Much of today’s progressive movement has normalized anti-Jewish bigotry under the guise of social justice. In this framework, Jews are permanent oppressors.

Marching in the streets screaming for Jewish blood is now sold as progressive activism, and anyone uncomfortable with that is tarred as siding with “the oppressor.”

Many progressives today falsely equate Zionism with white supremacy, turning Jews into honorary white supremacists in their cosmology. The result is that antisemitism gets a free pass, or even a round of applause, so long as it’s couched in the language of social justice.

Radicalized students are taught that Israel is the root of Middle Eastern instability and global injustice. Campuses worldwide churn out young minds convinced that queerness, feminism, decolonization, and anti-Zionism are inseparable.

Western progressives, who would cancel a politician for misgendering someone, disregard systematic oppression when the perpetrators are useful to their ideological cause. This is not solidarity; it is selective morality. It is moral fraud.

The intellectual pedigree for this behavior traces back to far-left academia’s fetish for critical theory, Marxist anti-imperialism, and postcolonial studies. Generations of students have been taught a one-sided narrative where Israel is the last standing colonial project and the Palestinians the eternally righteous resistance. Complexity, like the fact that Israel’s population includes Middle Eastern Jews who fled Arab lands or that Palestinian leaders have repeatedly rejected peace offers in favor of violence, gets erased. In this academic monoculture, Hamas’s terrorism can be seen as an “inevitable response” and even brave, whereas Israel’s attempts to defend itself are cast as genocidal aggression. Perhaps most disturbing, these campus radicals and their mentors employ semantic tricks to excuse evil.

Notice how rarely the word “terrorist” crosses their lips for Hamas; they prefer “militants” or “fighters” or just “Palestinians.” By contrast, any Israeli action is described in the most extreme terms (“genocide,” “massacre,” “apartheid state violence”).

This asymmetric vocabulary is straight out of academic critical theory playbooks, where language is a weapon. The result is a profound dehumanization: Israeli Jews aren’t seen as people with rights and feelings; they are abstractions, cogs in an oppressive structure. Thus, academics could look at butchered Israeli families and coolly opine that this was a “decolonial resetting of the discourse.” It is the banalization of evil in real-time.

They shout ‘Justice for all’ while saluting those who murder gays and oppress women.

The intellectual tools of critical theory have been weaponized to delegitimize the Jewish state. Israel, the only democracy in the Middle East, the only nation where women and minorities have full civil rights, is portrayed as a colonial relic. At the same time, genocidal groups like Hamas are romanticized as freedom fighters. The irony would be laughable if it weren’t drenched in blood.

What we are witnessing is not merely anti-Zionism; it is the new antisemitism. It wears a keffiyeh instead of a swastika, but it marches with the same hate.

The slogans have changed, but the song remains the same. From the blood libels of medieval Europe to the apartheid libels of modern campuses, the Jew remains the convenient scapegoat of a world addicted to moral simplicity.

The slogan “Queers for Palestine” has been ridiculed as “Chickens for KFC” or “Blacks for the KKK”, because the ideology of Hamas is deeply homophobic.

So, why do LGBTQ+ groups march beneath the same banners as Hamas sympathizers, chanting “From the river to the sea,” a slogan that explicitly calls for the erasure of Israel and, by implication, its Jewish citizens? Why do feminists chant in unison with regimes that systemically oppress women, and why do queer rights advocates glorify movements that would see them executed? The answer lies not in logic but in ideology.

Many well-meaning young activists don’t know what Hamas or Islamic Jihad stand for beyond “freeing Palestine.” They may have a hazy notion that things are tough for LGBTQ folks under those regimes, but they’ve been fed so much rhetoric about “intersectional solidarity” that they push those concerns aside as secondary. They tell themselves that their struggle (queer rights) and the Palestinian struggle are separate domains: “Of course, we don’t support Hamas’s stance on gays, but that’s not what this is about; it’s about anti-colonial resistance.” The problem is, when you’re literally marching under the same flag and chanting support, you can’t so easily separate “the cause” from what the cause’s leaders actually believe. By lending their voices to these rallies, queer activists helped whitewash a movement that, if empowered over them, would show no mercy.

Not a peep about “Hamas, stop persecuting gays” or “Palestine must be free and tolerant.”

The silence on those issues was complete. That speaks volumes. It tells us that for these activists, the only thing that mattered was demonizing Israel, even if it meant aligning with would-be executioners of their community. If that isn’t a sign of moral bankruptcy, what is?

It’s a form of ideological suicide, sacrificing one cause at the altar of another perceived bigger cause. This doesn’t just harm Jewish people or Israelis; it ultimately harms the progressive activists themselves by undermining the universality of human rights. Human rights are not a zero-sum. One group’s liberation should not require another’s subjugation. But the moment you start picking and choosing whose lives matter based on a political calculus (e.g., gay lives matter unless they’re Israeli gay lives; women’s rights matter unless we’re talking about Hamas’s violations), you have gutted the moral heart of your activism.

Women were raped and mutilated by Hamas terrorists. Videos surfaced of Israeli girls being paraded naked and bleeding through Gaza’s streets. Some were filmed, some photographed, and many were humiliated in death.

And yet, major feminist organizations remained silent. No statements. No marches. No outrage. They were busy calculating whether Jewish women counted. The answer was apparently no.

This false dichotomy has become so embedded in the rhetoric of the far left that all other considerations are subordinated to its narrative.

Western activists wear keffiyehs and rainbow pins as if the contradiction were a fashion statement, not a fatal error.

Symbolism trumps substance. They are not defending Palestinians; they are cosplaying revolution. This new form of hatred does not whisper in back alleys; it roars from megaphones in capital cities. It is institutionalized in classrooms, celebrated on TikTok, and funded by student unions. This is not education. It is indoctrination accelerated by the algorithm.

There is no outrage cheaper than a lie about Jews.

Jews are called colonizers; they are blamed for defending themselves, even as rockets rain down on their homes. Worst of all, they are told that to resist this narrative is to betray the cause of justice. But true justice is not intersectional. It is universal. It demands that we judge actions, not identities, principles, not slogans. It demands that we recognize the unique trauma of the Jewish people and the miracle of their return, not as colonialism but as survival.

To the far-left activists chanting for intifada: you are not the voice of the oppressed. You are their executioners’ chorus. You are not standing up for justice. You are dancing on its grave.

History will remember who stood with the victims and who stood with the butchers. One day, the children will read the same books and know what was done in their names. They will understand who lit candles and who lit fires.

When the dust settles, it will not be your hashtags that endure, but the courage of a people who refused to disappear.

Am Yisrael Chai.