The terrorist attack carried out at a Jewish Hanukkah celebration on the world-famous Bondi Beach in Sydney is the very act that extremists repeatedly invoke as a mantra. Under the slogan “globalise the intifada”, communists and Islamists march through the streets of the civilised world, openly calling for armed struggle against Jews, Israel and the West. The attack in Australia has demonstrated the real-world consequences of this rhetoric. The Bondi Beach atrocity laid bare what the phrase “globalise the intifada” truly means: something far more than a slogan. It is a way of life and a so-called culture of resistance.

“Globalise the intifada” is not a protest chant but an expression of violent insurrection against Jews in the West. Those who chant it are calling for action. In this context, “intifada” means armed, murderous uprising, including a series of terrorist attacks.

When the Islamists say “globalize the intifada,” this is what they mean:

https://t.co/StW0n1dwRJ

— Bryan Passifiume (@BryanPassifiume) December 15, 2025

In Berlin, the state is supporting the so-called “Unity Fest”, a festival at which Israel is absent from maps, children paint Palestinian flags, and speakers on stage claim that Muslims in Germany are being “selected and slaughtered”. The event is organised by an association that receives public funding and also envolves the sale of T-shirts featuring the erasure of the Jewish state . It is promoted as a family festival, a forum for dialogue and youth culture. In reality, it is political propaganda that normalises antisemitic narratives and ideologically reinforces a sense of Muslim victimhood.

According to official information, the “Unity Fest” project was approved from the youth budget of the “Stark gemacht! Jugenddemokratiefonds Berlin” programme. Under this scheme, young people themselves decide on funding for projects worth up to €20,000.

A német szövetségi főügyészség eljárásainak 99 százaléka az iszlamizmus vagy a külfölddel kapcsolatos szélsőségesség ellen irányul. 2025 első félévében 146 eljárást indítottak, ebből 144 migrációval kapcsolatos háttérrel. 84 eljárás az iszlamista terrorizmust, 60 a külfölddel kapcsolatos szélsőségességet érintette.

Ninety-nine per cent of the proceedings initiated by the German Federal Prosecutor General concern Islamism or foreign-linked extremism. In the first half of 2025, 146 investigations were launched, 144 of them against individuals of migration-related background. Of these, 84 concerned Islamist terrorism and 60 foreign-linked extremism.

Growing Radicalisation Within the Muslim Community

According to a study by the Centre for Islamic Theology and Politics at the University of Münster, around one fifth of Muslims in Germany with a migration background are in an emotional state that could facilitate radicalisation. Under the leadership of Islamic theologian Mouhanad Khorchide, researchers found that of an estimated total Muslim population of 5.3 to 5.6 million, more than one million people may be affected.

What did you think “globalize the intifada” meant? It’s a license to kill Jews, and those targeted in today’s Hanukkah attack in Sydney are the latest victims of this poisonous Islamism that is wholly incompatible with the West.@VictoriaCoates pic.twitter.com/4DFiVghYeO

— Heritage Foundation (@Heritage) December 14, 2025

The study defines this emotional state as “ressentiment”: a mixture of deep-seated grievance rooted in one’s worldview, strong anti-Western and anti-Jewish enemy images, and dimineshed critical thinking capacity.

In a representative survey conducted between July 2023 and April 2024 among 1,887 Muslims with a migration background, researchers classified 19.9 per cent of respondents as belonging to this ressentiment-laden group.

A large proportion of this group supports claims that Islam should be “the sole and ultimate political authority” or that Sharia law is “far superior to German law”. One third of the group endorses violence as a response to perceived injustice, which would translate to more than 300,000 people in Germany. Around one tenth would be willing to use violence “in the interests of Muslims”, amounting to approximately 100,000 individuals.

Intifada Is Not a Moment, but a Way of Life, a Culture of Resistance

The term “intifada” was popularised by Palestinians in 1987 during the popular uprising against occupation and means “to shake off” or “to rise up”. The idea of a “global intifada” represented a model of struggle showing how ordinary people could resist a system of domination using nothing more than their bodies, voices and determination.

The essence of the intifada, as explained by the late Egyptian scholar Dr Abdel-Wahab El-Messiri, was that it was not a conventional rebellion led by an army or a single charismatic leader. Its strength lay precisely in the absence of formal leadership. There was no one to assassinate, no headquarters to bomb, no command structure to dismantle. The uprising was carried out by civilians: workers, farmers, mothers, children and teachers. Resistance became part of everyday practice for all of them.

In this way, the intifada was immune to the tactics typically used by occupiers to crush uprisings. Its durability stemmed from the fact that resistance became woven into the rhythm of daily life. Palestinians went to work, to school and to market, while simultaneously taking part in demonstrations, strikes or acts of resistance.

The uprising did not require people to put their lives on hold; on the contrary, it became embedded in their daily existence. According to El-Messiri, this is what gave the intifada its unique character: it was not a fleeting outburst of anger, but a lifestyle.

To demand the globalisation of the intifada therefore means understanding and embracing this lesson: resistance is strongest when it is decentralised, when it belongs to everyone, and when it is inseparable from life under perceived oppression. The message of the intifada is not confined to Palestine. The intifada is a culture of resistance.