Jewish-Kurdish alliance grows in Europe after Oct. 7 | Israel Hayom
Analysis Summary
This article strongly promotes the idea that Jews and Kurds are natural allies, emphasizing shared democratic values and common enemies. It uses emotional language and selective historical points to build this narrative, largely overlooking any complexities or instances that might contradict this 'seamless alliance' idea.
FATE Analysis
Four dimensions of psychological manipulation: how content captures Focus, exploits Authority, triggers Tribal identity, and engineers Emotion.
Focus signals
"An extraordinary alliance between Jews and Kurds has been taking shape across Europe in recent months."
The word 'extraordinary' immediately frames the subject as unusual and significant, demanding reader attention due to its perceived rarity.
"We looked into whether there had been any meaningful cooperation between Jews and Kurds in Europe in recent years and found nothing of the kind."
This statement further underscores the newness and uniqueness of the alliance, suggesting it's something truly novel and therefore attention-worthy.
"The emergence of such initiatives simultaneously in several countries led to the organization of the first Jewish-Kurdish Congress in Berlin last September."
Highlighting it as the 'first' congress emphasizes its pioneering nature, capturing attention with a sense of historical significance and new beginnings.
Authority signals
"Elio Adler, founder of WerteInitiative (a German civil society organization promoting democratic values) and one of the congress's organizers."
Leveraging the title 'founder of WerteInitiative' and describing it as an organization 'promoting democratic values' lends an air of legitimacy and positive intent to Adler's statements and the congress itself.
"Cahit Basar, secretary-general of the Kurdish Community in Germany."
Basar's title as 'secretary-general' provides him with institutional weight, suggesting his insights are representative and authoritative for the Kurdish community in Germany.
Tribe signals
"The Kurds were there for us after October 7,... I don't have to hide my identity from them. They actually encourage me to shout even louder that I'm Jewish and that I support Israel."
This quote creates an 'us' (Jews and Kurds) versus 'them' (those who would make one hide identity or not support Israel) dynamic, fortifying in-group bonds against perceived external pressures.
"Our enemies called it the second Zionist conference in Berlin,... We have a saying that Jews and Kurds are partners in fate – our right to self-determination has been denied, and we share the same enemies: radical Islam, the extreme right, the extreme left, and enemies of democracy."
This explicitly outlines an 'us' (Jews, Kurds, partners in fate, those denied self-determination) and 'them' (radical Islam, extreme right, extreme left, enemies of democracy), clearly defining tribal boundaries through shared adversity and common enemies.
"to show German society that two minorities with strong identities are loyal to Germany and to democracy, to show Jews that there are people from the Middle East who stand with them, and to show Kurds that Jews see their pain and appreciate their support."
This weaponizes identity by presenting the alliance as a demonstration of loyalty to democratic values, implying that their joint identity strengthens these values, and by extension, those who oppose them might not share similar loyalty.
"If our communities work only for themselves, we will always be weak... We have the same enemies – we need to act together."
This statement strongly advocates for tribal unity and collective action against shared adversaries, framing isolation as weakness and cooperation as strength against a common external threat.
"The Kurds have always been there for the Jews. They have never let us down. There were groups whose support came and went, but the Kurds were always there."
This creates a manufactured consensus around the unwavering loyalty of Kurds to Jews, implying a consistent historical narrative that solidifies the basis for the present alliance and strengthens in-group identity.
Emotion signals
"I found an open, democratic, tolerant society... Israel is the only country in the Middle East where Kurds can express themselves freely, without torture and death."
This evokes a sense of moral superiority by highlighting Israel's perceived democratic and tolerant values in contrast to other places, suggesting a righteous choice in supporting it.
"Our brothers and sisters are being slaughtered, and world public opinion couldn't care less... When it comes to Israel, everyone takes to the streets... but when it comes to the Kurds – complete silence."
This quote manufactures outrage by highlighting a perceived double standard and indifference from 'world public opinion' towards the suffering of Kurds, contrasting it with the attention given to Israel.
"Abandoning the only democrats in Syria to the Islamists would mean a defeat for the entire West."
This statement uses explicit fear by suggesting dire geopolitical consequences ('defeat for the entire West') if the Kurds are abandoned to 'Islamists,' implying a threat to broader Western values and security.
"It's also the need to fight for the survival of the Jewish homeland and the only liberal society in the Middle East."
This generates urgency by framing the alliance as essential for 'survival' and the preservation of a unique liberal society, implying that inaction could lead to its demise.
Narrative Analysis (PCP)
How the article reshapes thinking: Perception (what beliefs are targeted), Context (what information is shifted or omitted), and Permission (what behavior is being encouraged).
The article aims to instill the belief that Jews and Kurds share a natural, historical, and strategic alliance based on common values, shared persecution, and mutual benefit, especially in the context of Middle Eastern politics and democratic ideals. It wants the reader to believe that this alliance is organic, necessary for survival, and represents a beacon of shared democratic values.
The article shifts context by emphasizing shared historical persecution and democratic aspirations as the primary motivators and foundations for the alliance. This framing makes the idea of a deep and coordinated alliance between these two groups feel natural and even inevitable, positioning it as a response to common existential threats.
The article omits detailed historical context of relations beyond 'partners in fate' or 'always there for us', potentially glossing over historical complexities, periods of indifference, or conflicts of interest that might complicate the narrative of a seamless, long-standing alliance. It also omits specific policy reasons or historical instances where support from either side was conditional or absent, beyond a brief mention of disappointment regarding Israel's lack of direct help for Kurds, which is then rationalized or deflected.
The reader is encouraged to support or celebrate the Jewish-Kurdish alliance, to view it as a positive and necessary development, and potentially to view both Jewish and Kurdish communities (and by extension Israel) as aligned with democratic values and deserving of solidarity. It also gives permission to view the stated 'enemies' (radical Islam, extreme right, extreme left, enemies of democracy) as shared threats that justify such an alliance.
SMRP Pattern
Four manipulation maintenance tactics: Socializing the idea as normal, Minimizing concerns, Rationalizing with logic, and Projecting blame.
"Basar, too, expressed disappointment – though he directed his criticism at the world as a whole rather than at Israel specifically. 'Our brothers and sisters are being slaughtered, and world public opinion couldn't care less,' he said. 'When it comes to Israel, everyone takes to the streets and talks about it in parliament and in the media, but when it comes to the Kurds – complete silence.' He nonetheless underscored Israel's strategic interest."
Red Flags
High-severity indicators: silencing dissent, coordinated messaging, or weaponizing identity to shut down debate.
"'Our enemies called it the second Zionist conference in Berlin,' said Cahit Basar, secretary-general of the Kurdish Community in Germany."
"We had three messages: to show German society that two minorities with strong identities are loyal to Germany and to democracy, to show Jews that there are people from the Middle East who stand with them, and to show Kurds that Jews see their pain and appreciate their support. ... If our communities work only for themselves, we will always be weak ... We have the same enemies – we need to act together."
"I don't have to hide my identity from them. They actually encourage me to shout even louder that I'm Jewish and that I support Israel. ... If you believe X, you're a Y person: 'As a Jew, when I move to a new place and see a Jewish family name on a mailbox, it gives me a sense of security... It turns out Kurds feel the same way – that if a Kurd lives in the building, there's an ally who can understand you.'"
Techniques Found(8)
Specific propaganda techniques identified using the SemEval-2023 academic taxonomy of 23 techniques across 6 categories.
""We had three messages: to show German society that two minorities with strong identities are loyal to Germany and to democracy, to show Jews that there are people from the Middle East who stand with them, and to show Kurds that Jews see their pain and appreciate their support.""
This quote invokes shared values like loyalty to Germany and democracy to justify the alliance and garner support for it, framing the initiative within a positive, unifying framework.
""We have a saying that Jews and Kurds are partners in fate – our right to self-determination has been denied, and we share the same enemies: radical Islam, the extreme right, the extreme left, and enemies of democracy.""
This statement uses a shared sense of victimhood ('partners in fate'), a common goal ('right to self-determination'), and common enemies to appeal to deeply held values of justice and shared struggle, thereby solidifying the alliance's foundation.
""radical Islam, the extreme right, the extreme left, and enemies of democracy.""
These terms are emotionally charged and inherently negative, simplifying complex political ideologies into universally condemned 'enemies,' which serves to rally support against them.
""I found an open, democratic, tolerant society," he recalled. "I met a huge number of Kurdish Jews – there are about 200,000 to 300,000 in Israel. Seeing them dance and speak Kurdish freely without feeling threatened – that impressed me. Israel is the only country in the Middle East where Kurds can express themselves freely, without torture and death.""
Words like 'open, democratic, tolerant,' and phrases like 'without feeling threatened' and 'without torture and death' are used to evoke strong positive emotions about Israel and draw a sharp, positive contrast with other places in the Middle East, influencing perception.
""Israel is the only country in the Middle East where Kurds can express themselves freely, without torture and death.""
This statement is an absolute claim that likely exaggerates the uniqueness of Israel's situation for Kurds to highlight Israel in an exceptionally positive light, potentially minimizing any similar freedoms in other areas.
""If our communities work only for themselves, we will always be weak," Basar explained. "We have the same enemies – we need to act together.""
While not explicitly 'act now or it's too late,' the phrase 'will always be weak' and 'we need to act together' creates a sense of urgency and necessity for immediate or continued action by emphasizing the negative consequences of inaction.
""Abandoning the only democrats in Syria to the Islamists would mean a defeat for the entire West.""
This statement plays on fears of 'Islamists' and frames the abandonment of Kurds as a significant 'defeat for the entire West,' using fear to justify the need for intervention or support.
""Kurdish lives in Syria are an insurance policy for Israel's existence. In the Kurdish cities of northern Syria, hatred of Israel does not exist.""
This quote leverages a sense of shared national interest and protection for Israel (national pride) by positioning Kurdish lives as vital for Israel's security, appealing to a sense of national self-preservation.