By Daniel Schatz
Sunday, August 30, 2026
When I first heard Zohran Mamdani rail against Israel and
Zionism, I did not think of the war in Gaza. I thought of Poland in 1968. The
political language I grew up hearing about from my parents and grandparents —
the language that helped drive them from their country of birth — was suddenly
echoing through New York, decades later and an ocean away.
My family was among the thousands of Jews forced out of
Communist Poland little more than two decades after the Holocaust. They were
harassed, humiliated, stripped of their place in society, and ultimately driven
from the country for no reason other than being Jewish. The regime never called
its campaign antisemitic. It called it anti-Zionist. That distinction made much
of what followed possible.
After Israel’s victory in the Six-Day War in 1967, the
Soviet Union and nearly all of its Warsaw Pact allies severed relations with
Israel. In Poland, Communist leader Władysław Gomułka warned that Polish Jews
celebrating Israel’s victory constituted a “fifth column.” When student
protests erupted the following year, “Zionists” became the convenient enemy
within. The significance of that word is difficult to overstate. Poland’s
Jewish population then numbered around 30,000 in a country of 32 million. Yet
government propaganda transformed the small number of Jews who had survived the
horrors of the Holocaust into a network of supposedly disloyal cosmopolitans
whose true allegiance lay elsewhere.
The word “Zionist” rapidly lost any precise meaning. A
Zionist was disloyal, cosmopolitan, and connected to foreign interests: someone
whose real loyalty supposedly belonged to another country. Then came the
machinery. Tens of thousands of meetings were organized in factories,
universities, and even sports clubs, adopting “anti-Zionist” resolutions. Jews
were expelled from jobs, universities, and government institutions. They
effectively had their citizenship revoked and were forced to emigrate.
In Łódź, Jewish journalists were dismissed as “Zionists,”
while physicians were asked for baptism certificates. Communist propaganda
recycled material from The Protocols of the Elders of Zion, an
antisemitic book. Within months, Jewish communal life in a city that had once
been one of Europe’s great centers of Jewish culture was devastated, and the
city was “Judenrein” — cleansed of Jews.
People were interrogated, humiliated, and professionally
destroyed. Friends and colleagues stopped speaking to them. Families that had
survived the Holocaust were branded foreigners in the country they considered
home. Some could not bear it. Mieczysław Rakowski, later the last prime
minister of Communist Poland, recalled a letter sent to Gomułka by a woman in
Kraków with two sons and a sick husband. “Do me a favor and send some poison
capsules,” she wrote. “I have no strength to live anymore. I do not want my
sons to spend their whole lives paying for having a Jewish father.”
Jozef Dajczgewand, one of the leaders of the March 1968
student protests and now a resident of Sweden, was arrested that month,
tortured, and sentenced to two years in prison. In an interview for this
article, he recalled that during one interrogation, police forced him to
undress while screaming “f*ing Jew.”
“I closed my eyes,” he told me, “wondering for a second
if it was Poles who committed these acts or the same Nazis who had persecuted
my parents.” When he emerged from prison, most of his friends had already fled.
“I could feel the echoes of history,” he said. He ended up leaving, too.
The victims were made stateless. Their possessions and
savings were confiscated through humiliating exit procedures. Most had never
belonged to a Jewish or Zionist organization. Many had never been to Israel.
But that did not matter: Their Jewishness made them suspect.
My parents and grandparents were among those forced to
start again somewhere else. And throughout it all, the authorities insisted
they had nothing against Jews. They were merely fighting Zionists.
That was the genius — and the obscenity — of the word.
The political vocabulary developed behind the Iron
Curtain did not disappear when Communism collapsed. It spread through the
developing world and the international left, eventually finding a home in parts
of Western academia and progressive politics. Moscow and its allies helped
popularize the idea of Zionism as racist, imperialist, colonialist, and fascist
— an enemy not only of Palestinians but of progressive humanity itself.
Communist propaganda compared Zionism with Nazism. In 1975, the Soviet bloc
joined Arab and developing countries to provide the majority for the United
Nations resolution declaring that “Zionism is a form of racism and racial
discrimination.” Anti-Zionism had become more than a position on the Middle
East. In parts of the global left, it was becoming an identity.
The echoes of that time are difficult to miss today when
Israel is again described as imperialist and colonialist. It is compared with
apartheid South Africa and, with increasing frequency, Nazi Germany. Jews — the
descendants of one of history’s most persecuted peoples — are recast as
privileged oppressors. Palestinian violence is increasingly described not
primarily as violence to be judged on its own terms but as “resistance” by a
colonized people. Parts of the left have even found common cause with Islamist
movements whose views on women, homosexuality, religious freedom, and liberal
democracy contradict almost everything progressives claim to believe.
Zohran Mamdani did not invent this worldview, but he
speaks its language fluently. In his 2017 rap song “Salaam,” Mamdani gave a shout-out to the
“Holy Land Five,” leaders of a charity whose officials were convicted of
providing material support to Hamas. During his 2025 New York City mayoral
campaign, he declined to affirm Israel’s right to exist specifically as a Jewish
state. Asked about the slogan “globalize the intifada,” Mamdani initially
refused to condemn it. And at a Democratic Socialists of America gathering in
2023, Mamdani explained why activists needed to make Palestine “hyper-local”
for Americans: “When the boot of the NYPD is on your neck, it’s been laced by
the IDF.” With that sentence, Israel ceases to be simply a distant country
whose policies he opposes. It becomes an explanation for injustice in New York.
Perceived American police brutality and racism are folded into the indictment
of the Jewish state.
For someone whose family lived through Poland in 1968,
this mechanism feels unnervingly familiar: Stretch the meaning of “Zionist”
until it becomes synonymous with “oppressor,” then, you can sort the Jews
themselves. The “good Jew” is the Jew who condemns Israel loudly enough,
repudiates Zionism, and demonstrates that his Jewish identity presents no
obstacle to progressive politics. Such Jews are eagerly presented as proof that
anti-Zionism cannot possibly become antisemitic.
The Jew who refuses that test gets different treatment.
If Israel forms part of his family history, religious consciousness, or
understanding of Jewish personhood, he is increasingly expected to explain
himself. If he calls himself a Zionist, what may be a central element of his
identity is transformed from a political belief open to disagreement into a
moral stain. Once a political culture starts sorting Jews into acceptable and
unacceptable kinds, history shows us we need to pay attention.
Mamdani is not alone. Rashida Tlaib, Ilhan Omar, Abdul
El-Sayed, and progressive media figures such as Hasan Piker share much of this
worldview. Bernie Sanders’s and Alexandria Ocasio-Cortez’s enthusiastic support
for Mamdani has helped move a politics once largely confined to the activist
left closer to the Democratic mainstream.
This summer produced a pointed warning. On July 23, New
York Central Synagogue’s senior rabbi, Angela Buchdahl, publicly addressed
Mamdani. New York’s Jews, she said, did not merely need police protection. They
needed leaders to stop rhetoric that “demonizes Jews and the Jewish state and
helps create the climate in which threats and violence flourish.”
Less than a month later, violence entered her own
synagogue. During Shabbat services a few weeks ago, a man disrupted the
congregation, assaulted a congregant and a security guard, and damaged
synagogue property. He was charged with assault and criminal mischief as hate
crimes. Buchdahl had not been alone in raising the alarm; days earlier, ten New
York rabbis had met Mamdani at City Hall. They raised the recent stabbing of a
Jewish New Yorker and their concern that rhetoric surrounding Israel was increasingly
spilling over onto Jews in New York.
There is no evidence that the synagogue attacker, or the
man charged in the earlier stabbing, acted because of anything Mamdani said.
That is not the point. Political leaders help set the boundaries of prejudice.
They determine which ideas remain shameful and which become part of ordinary
political conversation.
My family’s story taught me where that can lead. Poland’s
antisemitic campaign did not begin with thousands of Jews standing at railway
stations holding one-way travel documents. It began with words — in speeches,
newspapers, university campuses, and political debates. A political movement
discovered that it could say things about “Zionists” that would have sounded
uglier if it had simply said “Jews.”
Then a colleague stopped saying hello, a journalist lost
his job, and a professor disappeared from his university.
I do not believe Jewish New Yorkers are about to be
expelled from their city. The danger today is subtler, and therefore easier to
ignore: An old prejudice is being recast in a new moral vocabulary. Hostility
toward Zionism is presented not merely as permissible, but as virtuous — and
Jews are increasingly expected to prove their virtue by joining in.
History rarely announces that it is repeating itself.
Sometimes it just swaps out the words.