Kurdish journalist and researcher Suzan Quitaz recently highlighted the importance of solidarity with Jewish communities in confronting antisemitism, describing it as a fundamental stand against hatred, discrimination, and violence rooted in religion or ethnicity. She emphasized that opposing antisemitism is not itself an act of racism, but a rejection of one of the oldest and most pervasive forms of racial prejudice.
Quitaz drew parallels between the experiences of Kurds and Jews, suggesting that increased visibility of Kurdish-Jewish solidarity has led some observers to frame the Kurdish political struggle in a similar light to Jewish history. This comparison, she noted, does not necessarily alter prevailing attitudes toward Kurds but shapes how their fight for autonomy and recognition is perceived.
She pointed to longstanding patterns among certain factions on both the global Left and libertarian American Right, who, under the guise of anti-imperialism, have consistently aligned themselves with states like Turkey and Iran—often at the expense of Kurdish interests. These groups have historically supported Ankara, Tehran, Baghdad, and Damascus against Kurdish movements, motivated by opposition to U.S. intervention rather than an impartial view of regional dynamics.
Turkey’s designation of Kurdish fighters as terrorists, coupled with harsh measures against Kurdish populations, has denied the Kurds protections afforded by international law, according to Quitaz. She noted a historical continuity in such treatment, linking it to various manifestations of antisemitism. Citing examples from literature and history, she argued that stereotyping and dehumanization of minority groups have enabled persecution, including the mass murder of Jews during the Holocaust.
The journalist also observed that while defenders of Palestinian rights often highlight the displacement of Palestinians, they frequently overlook the forced migrations and suffering endured by Jews in countries like Yemen, Iraq, and Syria, as well as the marginalization and displacement of Kurds across Turkey, Syria, and Iraq. This selective acknowledgment perpetuates what she characterizes as a form of antisemitism and denial of Kurdish suffering.
Against this backdrop, Quitaz urged Kurds to reassess their global alliances and recognize the pragmatic realities of international politics. She questioned how forces opposing Israel or U.S. involvement in the Middle East could also claim to support Kurdish causes, especially given that Kurdish communities have benefited from past interventions such as the 1991 no-fly zone, air support during the 2014 Kobani siege, and Israel’s endorsement of the 2017 Kurdish independence referendum—stances often unreciprocated by other states.
Highlighting Israel’s assertive rhetoric in response to Turkey’s regional policies, she viewed it as an opportunity for Kurds to strengthen their political representation and build strategic partnerships. Rather than seeking sympathy, Kurds should focus on power dynamics by forming alliances and compelling others to take clear positions.
Emphasizing sovereignty and legitimacy, Quitaz framed Israel as a recognized state, while Kurds remain an oppressed people denied autonomy in their ancestral lands. She called for collaboration between Kurdish and Jewish diasporas, combining the longstanding integration of Jewish communities with the demographic strength and inherent legitimacy of the Kurdish population.
By uniting and mutually supporting each other, Quitaz argued, Kurds and Jews can challenge prevailing narratives that deny their struggles and create a stronger, self-reinforcing coalition. She concluded that together they can compel others to choose their stance, effectively rejecting distorted rhetoric that denies the legitimacy of their oppression.