Following the al-Qassam Brigade breach of the “Iron Wall” barrier, Muslim Americans participated in protest movements across the United States in support of Palestinian liberation. Many of the Muslim American youth involved in such spaces of have drawn on religion to advance the issue of Palestine in U.S. urban centers, such as Los Angeles. However, instead of invoking those iterations of American Islam emerging from West or South Asian communities, protestors have turned to Black Islam to forge an internationalist politics of solidarity. This essay examines events held in the aftermath of 10/7 in solidarity with Palestine at Islah, a predominantly Black American mosque located in South Central LA, to consider how Muslim Americans engage with Islam as an ethical and political site from which to launch critiques against Zionism and US imperialism. Specifically, it probes how Black Islam can be best understood as Internationalist or Third World Islam, which deems coalition-building with non-Muslims to advocate for the oppressed in the US and the Global South an Islamic virtue. Attending to invocations of Malcolm X, I document how Muslim Americans are increasingly looking to Black radicalisms by way of Islam to establish a revolutionary politics that links the dismantling of policing at home to decolonization abroad, most notably in Palestine.

“[O]n the one hand, Palestinians stand against invisibility, which is the fate they have resisted since the beginning; and on the other hand, they stand against the stereotype in the media: the masked Arab, the kufiyya, the stone-throwing Palestinian – a visual identity associated with terrorism and violence.”

The Gezi Park protests that erupted in spring 2013 sparked renewed interest in social movements and collective action in Turkey. While much of the literature has emphasized the novelty and spontaneity of these protests, this article situates them within a broader context and historical framework of social movements in Turkey. It argues that the events surrounding the demolition of Gezi Park should be understood as a cycle of protest, best analyzed in relation to earlier cycles to gain deeper insights into the culture and agency of social movements in the country. In this regard, the article posits that the Turkish manifestations of the Global Justice Movement in the late 1990s and early 2000s provided crucial precedents for the Gezi Park protests, offering an organizational infrastructure, collective frames for mobilization, and adaptable models for action.

This article sheds light on the factors that pave the way from voter abstention to voter turnout based on extensive research of tweets on national and local elections in Turkey. We find that the negative campaign strategy of the incumbent and the fact that the campaigning process has taken place on a very uneven playing field have triggered a set of emotions, primarily moral outrage and anger among the electorate, which have the power to change voting patterns in a significant way. The effect of negative campaigning on expressive voting was further enhanced by the pulling effect of the candidates and their public supporters and endorsements. We found that other, competing explanations of political outcomes are secondary to the mechanisms above.