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"Humans might be the first species to knowingly choose self-extinction." (Photo: Kevin Gill/flickr/cc)
"I believe that for a moment I thought the explosion might set fire to the atmosphere and thus finish the Earth, even though I knew that this was not possible."
These words of Manhattan Project physicist Emilio Segre, quoted by Richard Rhodes in his book The Making of the Atomic Bomb, refer to the Trinity blast on July 16, 1945, at Alamogordo, N.M., the first atomic explosion in history and, so it appears, a turning point for all life on this planet.
The atmosphere didn't catch fire at 5:30 that morning, but Segre's words remain relevant, sort of like radioactive fallout. They encapsulate what may be history's ultimate moment of human arrogance: the belief in a sense of separateness from and superiority to nature so thorough that we have, with our monstrous intelligence, the ability and therefore the right to play Bad God and make the whole planet go poof.
Turns out the Trinity test set into motion something even more profound than the nuclear era. The bomb didn't just "defeat" Japan and define the Cold War, with its suicidal nuclear arms race. It is also, at least symbolically, marks the beginning of what has come to be known as the Anthropocene: an era of profound climate and "Earth system" destabilization caused by human activity and therefore, like it or not, establishing humans as co-equal participants in activity of the natural world.
Any institution founded on such myths and illusions - that the planet is ours to exploit, that some people matter more than others, that national borders are real, that dehumanizing and killing one another (a little activity called war) keeps us safe, that money equals God - cannot and will not survive the Anthropocene.
There's more to this "co-equal" status than nuclear weapons, of course. They may be the tip of our arrogance, but we've been exploiting and rearranging the planet for nearly 12,000 years, since the beginning of the era we are now leaving, the Holocene, an era of climate stability in which human civilization and all written history emerged. From the development of agriculture to the industrial revolution - the plundering of the Earth for oil and coal, the spewing of infinitesimal plastic nurdles across the planet, the creation of continent-sized trash mounds afloat in the oceans, the replacement of biodiversity with monoculture, the poisoning of the air and water and, yes, nuclear testing and the spread of radioactive fallout - humanity, or at least a small portion of it, has exercised an intelligence with a serious moral void.
And now the chickens are coming home to roost. Or as David Korten put it: "Humans might be the first species to knowingly choose self-extinction."
What's crucial about all this goes well beyond the dangers of climate change and the need for techno-fixes to our socioeconomic structures. History professor Julia Adeney Thomas puts it this way: "The Anthropocene's interrelated systematicity presents not a problem, but a multidimensional predicament. A problem might be solved, often with a single technological tool produced by experts in a single field, but a predicament presents a challenging condition requiring resources and ideas of many kinds. We don't solve predicaments; instead, we navigate through them."
She adds: ". . . the hardest challenges will be about how to alter our political and economic systems."
These aren't just technical problems for "experts" to solve while the rest of look on (or go shopping). What's emerging from all this for me is that humanity has to evolve for its own survival, and evolution is going to take all of us - or at least all of us who can think beyond the structures of thought in which we grew up, in which we came of age. The first premise for navigating the Anthropocene may be this: We're all in it together.
Simple as this sounds, the implications of such a statement, if it is true, begin mushrooming into unfathomable complexity, especially when "all" refers not simply to all 7.4 billion human beings out there but all of life: the biosphere, the planet. We have to rethink who we are in a way that has, quite likely, never before happened.
"In the Anthropocene the old simplicities are gone," writes Mark Garavan. "We are no longer human subjects acting upon an objective nature 'outside' us. Nature and human are now bound together. Free nature is over. Free humanity is over. They are relics of the Holocene. In our new age, Earth and Human are entangled irrevocably together. Welcome to the era of Earth-bound responsibility! The assumptions, the myths, the illusions of the Holocene no longer apply."
And any institution founded on such myths and illusions - that the planet is ours to exploit, that some people matter more than others, that national borders are real, that dehumanizing and killing one another (a little activity called war) keeps us safe, that money equals God - cannot and will not survive the Anthropocene, and the "solutions" that emerge from such institutions, e.g., solving the climate crisis, are rooted in failure. "The challenge," says Garavan, "is to re-think and re-inhabit our planet."
That is to say, we have to start over.
And I think that's what's happening. New values are percolating. So are old values - the values human beings once embraced as they claimed the right to occupy Planet Earth. These values include interdependence and cooperation, and profound reverence for the planet. Rupert Ross, in his book Returning to the Teachings, points out, for instance: "The Lakotah had no language for insulting other orders of existence: "pest . . . waste . . . weed."
Indigenous understanding is not "primitive." It includes cooperation and compassion in its grasp of how things work, of what it means to live within the circle of life. The indigenous peoples of the planet have remained its protectors.
As Jade Begay and Ayse Gursoz point out at EcoWatch: "Even the seemingly groundbreaking Paris agreement neither includes human rights in its text nor acknowledges Indigenous rights -- even though lands and waters stewarded by Indigenous communities make up 80 percent of the world's biodiversity. What we need is for climate policy and the overall climate movement to address problems of inequality, because climate change is just as much a social issue as it is an environmental issue."
In other words, biodiversity and social diversity are both precious. Knowing this means re-inhabiting the planet, not setting it on fire.
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"I believe that for a moment I thought the explosion might set fire to the atmosphere and thus finish the Earth, even though I knew that this was not possible."
These words of Manhattan Project physicist Emilio Segre, quoted by Richard Rhodes in his book The Making of the Atomic Bomb, refer to the Trinity blast on July 16, 1945, at Alamogordo, N.M., the first atomic explosion in history and, so it appears, a turning point for all life on this planet.
The atmosphere didn't catch fire at 5:30 that morning, but Segre's words remain relevant, sort of like radioactive fallout. They encapsulate what may be history's ultimate moment of human arrogance: the belief in a sense of separateness from and superiority to nature so thorough that we have, with our monstrous intelligence, the ability and therefore the right to play Bad God and make the whole planet go poof.
Turns out the Trinity test set into motion something even more profound than the nuclear era. The bomb didn't just "defeat" Japan and define the Cold War, with its suicidal nuclear arms race. It is also, at least symbolically, marks the beginning of what has come to be known as the Anthropocene: an era of profound climate and "Earth system" destabilization caused by human activity and therefore, like it or not, establishing humans as co-equal participants in activity of the natural world.
Any institution founded on such myths and illusions - that the planet is ours to exploit, that some people matter more than others, that national borders are real, that dehumanizing and killing one another (a little activity called war) keeps us safe, that money equals God - cannot and will not survive the Anthropocene.
There's more to this "co-equal" status than nuclear weapons, of course. They may be the tip of our arrogance, but we've been exploiting and rearranging the planet for nearly 12,000 years, since the beginning of the era we are now leaving, the Holocene, an era of climate stability in which human civilization and all written history emerged. From the development of agriculture to the industrial revolution - the plundering of the Earth for oil and coal, the spewing of infinitesimal plastic nurdles across the planet, the creation of continent-sized trash mounds afloat in the oceans, the replacement of biodiversity with monoculture, the poisoning of the air and water and, yes, nuclear testing and the spread of radioactive fallout - humanity, or at least a small portion of it, has exercised an intelligence with a serious moral void.
And now the chickens are coming home to roost. Or as David Korten put it: "Humans might be the first species to knowingly choose self-extinction."
What's crucial about all this goes well beyond the dangers of climate change and the need for techno-fixes to our socioeconomic structures. History professor Julia Adeney Thomas puts it this way: "The Anthropocene's interrelated systematicity presents not a problem, but a multidimensional predicament. A problem might be solved, often with a single technological tool produced by experts in a single field, but a predicament presents a challenging condition requiring resources and ideas of many kinds. We don't solve predicaments; instead, we navigate through them."
She adds: ". . . the hardest challenges will be about how to alter our political and economic systems."
These aren't just technical problems for "experts" to solve while the rest of look on (or go shopping). What's emerging from all this for me is that humanity has to evolve for its own survival, and evolution is going to take all of us - or at least all of us who can think beyond the structures of thought in which we grew up, in which we came of age. The first premise for navigating the Anthropocene may be this: We're all in it together.
Simple as this sounds, the implications of such a statement, if it is true, begin mushrooming into unfathomable complexity, especially when "all" refers not simply to all 7.4 billion human beings out there but all of life: the biosphere, the planet. We have to rethink who we are in a way that has, quite likely, never before happened.
"In the Anthropocene the old simplicities are gone," writes Mark Garavan. "We are no longer human subjects acting upon an objective nature 'outside' us. Nature and human are now bound together. Free nature is over. Free humanity is over. They are relics of the Holocene. In our new age, Earth and Human are entangled irrevocably together. Welcome to the era of Earth-bound responsibility! The assumptions, the myths, the illusions of the Holocene no longer apply."
And any institution founded on such myths and illusions - that the planet is ours to exploit, that some people matter more than others, that national borders are real, that dehumanizing and killing one another (a little activity called war) keeps us safe, that money equals God - cannot and will not survive the Anthropocene, and the "solutions" that emerge from such institutions, e.g., solving the climate crisis, are rooted in failure. "The challenge," says Garavan, "is to re-think and re-inhabit our planet."
That is to say, we have to start over.
And I think that's what's happening. New values are percolating. So are old values - the values human beings once embraced as they claimed the right to occupy Planet Earth. These values include interdependence and cooperation, and profound reverence for the planet. Rupert Ross, in his book Returning to the Teachings, points out, for instance: "The Lakotah had no language for insulting other orders of existence: "pest . . . waste . . . weed."
Indigenous understanding is not "primitive." It includes cooperation and compassion in its grasp of how things work, of what it means to live within the circle of life. The indigenous peoples of the planet have remained its protectors.
As Jade Begay and Ayse Gursoz point out at EcoWatch: "Even the seemingly groundbreaking Paris agreement neither includes human rights in its text nor acknowledges Indigenous rights -- even though lands and waters stewarded by Indigenous communities make up 80 percent of the world's biodiversity. What we need is for climate policy and the overall climate movement to address problems of inequality, because climate change is just as much a social issue as it is an environmental issue."
In other words, biodiversity and social diversity are both precious. Knowing this means re-inhabiting the planet, not setting it on fire.
"I believe that for a moment I thought the explosion might set fire to the atmosphere and thus finish the Earth, even though I knew that this was not possible."
These words of Manhattan Project physicist Emilio Segre, quoted by Richard Rhodes in his book The Making of the Atomic Bomb, refer to the Trinity blast on July 16, 1945, at Alamogordo, N.M., the first atomic explosion in history and, so it appears, a turning point for all life on this planet.
The atmosphere didn't catch fire at 5:30 that morning, but Segre's words remain relevant, sort of like radioactive fallout. They encapsulate what may be history's ultimate moment of human arrogance: the belief in a sense of separateness from and superiority to nature so thorough that we have, with our monstrous intelligence, the ability and therefore the right to play Bad God and make the whole planet go poof.
Turns out the Trinity test set into motion something even more profound than the nuclear era. The bomb didn't just "defeat" Japan and define the Cold War, with its suicidal nuclear arms race. It is also, at least symbolically, marks the beginning of what has come to be known as the Anthropocene: an era of profound climate and "Earth system" destabilization caused by human activity and therefore, like it or not, establishing humans as co-equal participants in activity of the natural world.
Any institution founded on such myths and illusions - that the planet is ours to exploit, that some people matter more than others, that national borders are real, that dehumanizing and killing one another (a little activity called war) keeps us safe, that money equals God - cannot and will not survive the Anthropocene.
There's more to this "co-equal" status than nuclear weapons, of course. They may be the tip of our arrogance, but we've been exploiting and rearranging the planet for nearly 12,000 years, since the beginning of the era we are now leaving, the Holocene, an era of climate stability in which human civilization and all written history emerged. From the development of agriculture to the industrial revolution - the plundering of the Earth for oil and coal, the spewing of infinitesimal plastic nurdles across the planet, the creation of continent-sized trash mounds afloat in the oceans, the replacement of biodiversity with monoculture, the poisoning of the air and water and, yes, nuclear testing and the spread of radioactive fallout - humanity, or at least a small portion of it, has exercised an intelligence with a serious moral void.
And now the chickens are coming home to roost. Or as David Korten put it: "Humans might be the first species to knowingly choose self-extinction."
What's crucial about all this goes well beyond the dangers of climate change and the need for techno-fixes to our socioeconomic structures. History professor Julia Adeney Thomas puts it this way: "The Anthropocene's interrelated systematicity presents not a problem, but a multidimensional predicament. A problem might be solved, often with a single technological tool produced by experts in a single field, but a predicament presents a challenging condition requiring resources and ideas of many kinds. We don't solve predicaments; instead, we navigate through them."
She adds: ". . . the hardest challenges will be about how to alter our political and economic systems."
These aren't just technical problems for "experts" to solve while the rest of look on (or go shopping). What's emerging from all this for me is that humanity has to evolve for its own survival, and evolution is going to take all of us - or at least all of us who can think beyond the structures of thought in which we grew up, in which we came of age. The first premise for navigating the Anthropocene may be this: We're all in it together.
Simple as this sounds, the implications of such a statement, if it is true, begin mushrooming into unfathomable complexity, especially when "all" refers not simply to all 7.4 billion human beings out there but all of life: the biosphere, the planet. We have to rethink who we are in a way that has, quite likely, never before happened.
"In the Anthropocene the old simplicities are gone," writes Mark Garavan. "We are no longer human subjects acting upon an objective nature 'outside' us. Nature and human are now bound together. Free nature is over. Free humanity is over. They are relics of the Holocene. In our new age, Earth and Human are entangled irrevocably together. Welcome to the era of Earth-bound responsibility! The assumptions, the myths, the illusions of the Holocene no longer apply."
And any institution founded on such myths and illusions - that the planet is ours to exploit, that some people matter more than others, that national borders are real, that dehumanizing and killing one another (a little activity called war) keeps us safe, that money equals God - cannot and will not survive the Anthropocene, and the "solutions" that emerge from such institutions, e.g., solving the climate crisis, are rooted in failure. "The challenge," says Garavan, "is to re-think and re-inhabit our planet."
That is to say, we have to start over.
And I think that's what's happening. New values are percolating. So are old values - the values human beings once embraced as they claimed the right to occupy Planet Earth. These values include interdependence and cooperation, and profound reverence for the planet. Rupert Ross, in his book Returning to the Teachings, points out, for instance: "The Lakotah had no language for insulting other orders of existence: "pest . . . waste . . . weed."
Indigenous understanding is not "primitive." It includes cooperation and compassion in its grasp of how things work, of what it means to live within the circle of life. The indigenous peoples of the planet have remained its protectors.
As Jade Begay and Ayse Gursoz point out at EcoWatch: "Even the seemingly groundbreaking Paris agreement neither includes human rights in its text nor acknowledges Indigenous rights -- even though lands and waters stewarded by Indigenous communities make up 80 percent of the world's biodiversity. What we need is for climate policy and the overall climate movement to address problems of inequality, because climate change is just as much a social issue as it is an environmental issue."
In other words, biodiversity and social diversity are both precious. Knowing this means re-inhabiting the planet, not setting it on fire.
"President Trump's deal to take a $400 million luxury jet from a foreign government deserves full public scrutiny—not a stiff-arm from the Department of Justice," said the head of one watchdog group.
With preparations to refit a Qatari jet to be used as Air Force One "underway," a press freedom group sued the U.S. Department of Justice in federal court on Monday for failing to release the DOJ memorandum about the legality of President Donald Trump accepting the $400 million "flying palace."
The Freedom of the Press Foundation (FPF), represented by nonpartisan watchdog American Oversight, filed the lawsuit seeking the memo, which was reportedly approved by the Office of Legal Counsel and signed by U.S. Attorney General Pam Bondi, who previously lobbied on behalf of the Qatari government.
FPF had submitted a Freedom of Information Act (FOIA) request for the memo on May 15, and the DOJ told the group that fulfilling it would take over 600 days.
"How many flights could Trump have taken on his new plane in the same amount of time it would have taken the DOJ to release this one document?"
"It shouldn't take 620 days to release a single, time-sensitive document," said Lauren Harper, FPF's Daniel Ellsberg chair on government secrecy, in a Monday statement. "How many flights could Trump have taken on his new plane in the same amount of time it would have taken the DOJ to release this one document?"
The complaint—filed in the District of Columbia—notes that the airplane is set to be donated to Trump's private presidential library foundation after his second term. Harper said that "the government's inability to administer FOIA makes it too easy for agencies to keep secrets, and nonexistent disclosure rules around donations to presidential libraries provide easy cover for bad actors and potential corruption."
It's not just FPF sounding the alarm about the aircraft. The complaint points out that "a number of stakeholders, including ethics experts and several GOP lawmakers, have questioned the propriety and legality of the move, including whether acceptance of the plane would violate the U.S. Constitution's foreign emoluments clause... which prohibits a president from receiving gifts or benefits from foreign governments without the consent of Congress."
Some opponents of the "comically corrupt" so-called gift stressed that it came after the Trump Organization, the Saudi partner DarGlobal, and a company owned by the Qatari government reached a deal to build a luxury golf resort in Qatar.
Despite some initial GOP criticism of the president taking the aircraft, just hours after the Trump administration formally accepted the jet in May, U.S. Senate Republicans thwarted an attempt by Minority Leader Chuck Schumer (D-N.Y.) to pass by unanimous consent legislation intended to prevent a foreign plane from serving as Air Force One.
"Although President Trump characterized the deal as a smart business decision, remarking that it would be 'stupid' not to accept 'a free, very expensive airplane,' experts have noted that it will be costly to retrofit the jet for use as Air Force One, with estimatesranging from less than $400 million to more than $1 billion," the complaint states.
As The New York Times reported Sunday:
Officially, and conveniently, the price tag has been classified. But even by Washington standards, where "black budgets" are often used as an excuse to avoid revealing the cost of outdated spy satellites and lavish end-of-year parties, the techniques being used to hide the cost of Mr. Trump's pet project are inventive.
Which may explain why no one wants to discuss a mysterious, $934 million transfer of funds from one of the Pentagon's most over-budget, out-of-control projects—the modernization of America's aging, ground-based nuclear missiles...
Air Force officials privately concede that they are paying for renovations of the Qatari Air Force One with the transfer from another the massively-over-budget, behind-schedule program, called the Sentinel.
Preparations to refit the plane "are underway, and floor plans or schematics have been seen by senior U.S. officials," according to Monday reporting by CBS News. One unnamed budget official who spoke to the outlet also "believes the money to pay for upgrades will come from the Sentinel program."
Chioma Chukwu, executive director of American Oversight, said Monday that "President Trump's deal to take a $400 million luxury jet from a foreign government deserves full public scrutiny—not a stiff-arm from the Department of Justice."
"This is precisely the kind of corrupt arrangement that public records laws are designed to expose," Chukwu added. "The DOJ cannot sit on its hands and expect the American people to wait years for the truth while serious questions about corruption, self-dealing, and foreign influence go unanswered."
The complaint highlights that "Bondi's decision not to recuse herself from this matter, despite her links to the Qatari government, adds to a growing body of questionable ethical practices that have arisen during her short tenure as attorney general."
It also emphasizes that "the Qatari jet is just one in a list of current and prospective extravagant donations to President Trump's presidential library foundation that has raised significant questions about the use of private foundation donations to improperly influence government policy."
"Notably, ABC News and Paramount each agreed to resolve cases President Trump filed against the media entities by paying multimillion-dollar settlements to the Trump presidential library foundation, with Paramount's $16 million agreed payout coming at the same time it sought government approval for a planned merger with Skydance," the filing details. "On July 24, the Federal Communications Commission announced its approval of the $8 billion merger."
"The Trump regime just handed Christian nationalists a loaded weapon: your federal workplace," said one critic.
The Trump administration issued a memo Monday allowing federal employees to proselytize in the workplace, a move welcomed by many conservatives but denounced by proponents of the separation of church and state.
The U.S. Office of Personnel Management (OPM) memo "provides clear guidance to ensure federal employees may express their religious beliefs through prayer, personal items, group gatherings, and conversations without fear of discrimination or retaliation."
"Employees must be allowed to engage in private religious expression in work areas to the same extent that they may engage in nonreligious private expression," the memo states.
Federal workers "should be permitted to display and use items used for religious purposes or icons of a religiously significant nature, including but not limited to bibles, artwork, jewelry, posters displaying religious messages, and other indicia of religion (such as crosses, crucifixes, and mezuzahs) on their desks, on their person, and in their assigned workspaces," the document continues.
"Employees may engage in conversations regarding religious topics with fellow employees, including attempting to persuade others of the correctness of their own religious views, provided that such efforts are not harassing in nature," OPM said—without elaborating on what constitutes harassment.
"These shocking changes essentially permit workplace evangelizing."
"Employees may also encourage their coworkers to participate in religious expressions of faith, such as prayer, to the same extent that they would be permitted to encourage coworkers participate in other personal activities," the memo adds.
OPM Director Scott Kupor said in a statement that "federal employees should never have to choose between their faith and their career."
"This guidance ensures the federal workplace is not just compliant with the law but welcoming to Americans of all faiths," Kupor added. "Under President [Donald] Trump's leadership, we are restoring constitutional freedoms and making government a place where people of faith are respected, not sidelined."
The OPM memo was widely applauded by conservative social media users—although some were dismayed that the new rules also apply to Muslims.
Critics, however, blasted what the Freedom From Religion Foundation (FFRF) called "a gift to evangelicals and the myth of 'anti-Christian bias.'"
FFRF co-president Laurie Gaylor said that "these shocking changes essentially permit workplace evangelizing, but worse still, allow supervisors to evangelize underlings and federal workers to proselytize the public they serve."
"This is the implementation of Christian nationalism in our federal government," Gaylor added.
The Secular Coalition for America denounced the memo as "another effort to grant privileges to certain religions while ignoring nonreligious people's rights."
Monday's memo follows another issued by Kupor on July 16 that encouraged federal agencies to take a "generous approach" to evaluating government employees who request telework and other flexibilities due to their religious beliefs.
The OPM directives follow the U.S. Supreme Court's 2023 Groff v. DeJoy ruling, in which the court's right-wing majority declared that Article VII of the Civil Rights Act of 1964 "requires an employer that denies a religious accommodation to show that the burden of granting an accommodation would result in substantial increased costs in relation to the conduct of its particular business."
The new memo also comes on the heels of three religion-based executive orders issued by Trump during his second term. One order established a White House Faith Office tasked with ensuring religious organizations have a voice in the federal government. Another seeks to "eradicate" what Trump claims is the "anti-Christian weaponization of government." Yet another created a Religious Liberty Commission meant to promote and protect religious freedom.
Awda Hathaleen was described as "a teacher and an activist who struggled courageously for his people."
A Palestinian peace activist has been fatally shot by a notorious Israeli settler who was once the subject of sanctions that were lifted this year by U.S. President Donald Trump.
In June, Awda Hathaleen—an English teacher, activist, and former soccer player from the occupied West Bank—was detained alongside his cousin Eid at the airport in San Francisco, where they were about to embark on an interfaith speaking tour organized by the California-based Kehilla Community Synagogue.
Ben Linder, co-chair of the Silicon Valley chapter of J Street and the organizer of Eid and Awda's first scheduled speaking engagement told Middle East Eye that he'd known the two cousins for 10 years, describing them as "true nonviolent peace activists" who "came here on an interfaith peace-promoting mission."
Without explanation from U.S. authorities, they were deported and returned to their village of Umm al-Khair in the South Hebron Hills.
On Monday afternoon, the activist group Jewish Voice for Peace (JVP) reported on social media that Awda Hathaleen had been killed after Israeli settlers attacked his village and that a relative of his was also severely injured:
Activists working with Awda report that Israeli settlers invaded Umm al-Kheir with a bulldozer to destroy what little remains of the Palestinian village. As Awda and his family tried to defend their homes and land, a settler opened fire—both aiming directly and shooting indiscriminately. Awda was shot in the chest and later died from his injuries after being taken by an Israeli ambulance. His death was the result of brutal settler violence.
Later, when Awda's relative Ahmad al-Hathaleen tried to block the bulldozer, the settler driving it ran him over. Ahmad is now being treated in a nearby hospital.
The Israeli newspaper Haaretz later confirmed these events, adding:
An eyewitness reported that the entry of Israeli settlers into Palestinian private lands, riding an excavator, caused a commotion, and the vehicle subsequently struck a resident named Ahmad Hathaleen. "People lost their minds, and the children threw stones," he said.
A friend and fellow activist, Mohammad Hureini, posted the video of the attack online. The settler who fired the gun has been identified by Haaretz as Yinon Levi, who has previously been hit—along with other settlers—with sanctions by former U.S. President Joe Biden's administration and other governments over his past harassment of Palestinians in the West Bank.
As the Biden State Department wrote at the time:
Levi consistently leads a group of settlers who attack Palestinians, set fire to their fields, destroy their property, and threaten them with further harm if they do not leave their homes.
The sanctions were later lifted by U.S. President Donald Trump. However, they'd already been rendered virtually ineffective after the intervention of far-right Israeli Finance Minister Bezalel Smotrich, who has expressed a desire to ethnically cleanse Gaza and the West Bank of Palestinians to make way for Jewish settlements.
Brooklyn-based journalist Jasper Nathaniel, who has covered other cases of settler violence for Zeteo described Levi as "a known terrorist who's been protected by the Israeli government for years," adding that, "One of the only good things Biden did for Palestine was sanction him."
Violence by Israeli settlers in the illegally-occupied West Bank has risen sharply since the October 7, 2023 attack by Hamas and the subsequent 21-month military campaign by Israel in Gaza.
Nearly 1,000 Palestinians have been killed by settlers during that time. More than 6,400 have been forcibly displaced following the demolition of their homes by Israel, according to the United Nations Office for the Coordination of Humanitarian Affairs (OCHA).
The killing of Awda Hathaleen—who had a wife and three young children—has been met with outpourings of grief and anger from his fellow peace activists in the United States, Israel, and Palestine.
Issa Amro, the Hebron-based co-founder of the grassroots group Youth Against Settlements, described Awda as a "beloved hero."
"Awda stood with dignity and courage against oppression," Amro said. "His loss is a deep wound to our hearts and our struggle for justice."
Israeli journalist and filmmaker Yuval Abraham, who last year directed the Oscar-winning documentary No Other Land about the Israeli occupation of the West Bank, described Awda Hathaleen as "a remarkable activist," and thanked him for helping his team shoot the film in Masafer Yatta.
"To know Awda Hathaleen is to love him," said the post from JVP announcing his death. "Awda has always been a pillar amongst his family, his village and the wider international community of activists who had the pleasure to meet Awda."
Israeli-American peace activist Mattan Berner-Kadish wrote: "May his memory be a revolution. I will remember him smiling, laughing, dreaming of a better future for his children. We must make it so."