On Tuesday, New York Mayor Zohran Mamdani was asked about an upcoming appearance by Mohan Bhagwat, a leader of a Hindu nationalist organization, at Madison Square Garden on Saturday. 

“I don’t support the rally, but I don’t know if the city has any jurisdiction on canceling a private event,” he said at a press conference. “It has been incredibly troubling to see the rise of a movement that is predicated on an exclusionary vision of any country, frankly, and so it is one that I find myself in deep opposition to.”

His statement has led to a flurry of controversy and allegations that Mamdani is “Hinduphobic,” biased toward Muslims, and picking a fight with another religious and ethnic group. The mayor has continued to make headlines this year for his vocal criticism of Israel and its Prime Minister Benjamin Netanyahu, leading to tensions with Jewish leaders and communities in New York.

First the Jews. Then the Italians. Now Hindus.

Zohran Mamdani has found yet another New York community to target, opposing a Hindu celebration at Madison Square Garden because he objects to its politics. The mayor of America’s most diverse city seems determined to divide it one…

— Adam Milstein (@AdamMilstein) August 26, 2026

But Mamdani was far from the only critic of the event; other Hindu, Muslim, interfaith, and human rights activists protested the event and demanded it be canceled this week. 

What’s actually going on here? 

Bhagwat is the leader of the Indian organization Rashtriya Swayamsevak Sangh (or RSS for short), a Hindu nationalist group affiliated with India’s ruling party, the Bharatiya Janata Party. 

Bhagwat is not a politician or an officeholder in India, but is frequently described as being one of the most influential men in that country, primarily because of his role in leading RSS, which describes itself as a “Hindu-centric civilisational, cultural movement.”

Yet plenty of activists, academics, experts, and critics contest that description of RSS, instead casting it as a right-wing Hindu nationalist paramilitary organization, accused of fueling intolerance, endorsing discrimination, or inciting violence against minorities in the subcontinent, particularly Muslims — essentially promoting an ideology that “amounts to ‘an Indian version of fascism,’” as one India scholar told my colleague Zack Beauchamp in 2023.

And one of the most vocal recent critics is Mamdani, who is himself Muslim and of Hindu descent on his mother’s side. 

To better understand the RSS, Bhagwat, and the reasons for Mamdani’s criticism, I turned to Nishant Upadhyay, an associate professor in Asian American studies at the University of Colorado Boulder. Upadhyay has done extensive research on the intersection of race and caste, as well as Hindu nationalism in both India and diaspora communities.

Our conversation has been edited for length and clarity.

Could you explain to me what these groups behind Saturday’s event are?

Mohan Bhagwat is the president of this Hindu nationalist organization, RSS, which loosely translates to National Volunteer Corps. The group that’s organizing this event in the US is called American Hindus for Engagement and Dialogue. In choosing someone like Bhagwat, who has been the president of this organization since 2009, which is perhaps the largest paramilitary religious nationalist organization in the world, it’s very concerning and shocking.

American Hindus for Engagement and Dialogue say they’re all about fostering understanding, building bridges, strengthening communities, but the Hindu nationalist project in India is anything but that. In the diaspora, for them to say that we believe in diversity, we believe in building bridges, we believe in a vision of multiculturalism, it shows the contradiction between what Hindu nationalists are doing in India versus what they pretend to do in the diaspora.

Does RSS have a long history in India?

It was founded in 1925, when India was under British colonial rule, with the idea that India should only be for Hindus. And who is “Hindu” changes, but mostly the violence we see has been put on Muslim and Christian communities. And over the last hundred years, that violence just keeps escalating. Muslims are the primary target, but across the country, Christian communities have also become a big target. 

The whole idea is that India should be for Hindus and religions that have originated in South Asia. So Jainism, Buddhism, Sikhism — they can be part of the Hindu nation as long as they identify themselves as Hindu, because these religions have some similarities with Hinduism. But all of them actually came as anti-caste critiques of Hinduism. Practitioners of these religions assert a very separate identity than Hindu because of what their scriptures have been grounded in: a very anti-casteist and anti-patriarchal critique of what we understand as Hinduism now.

How does India’s current government fit into this?

RSS is the biggest umbrella organization of all Hindu nationalist organizations in India and the diaspora. And BJP, the ruling party in India, is seen as the political wing. So RSS does not necessarily participate in elections and government, but provides the spiritual, religious, and intellectual foundation for a political party like BJP that does come to power.

They have this really massive network of RSS followers across the country who are then mobilized for elections, who are mobilized to support BJP, who are mobilized to then commit violence against Muslims. Some people come from the RSS and become leaders in the BJP, though BJP also has other people who might not be directly affiliated with RSS, but it’s the main political organization.

For the last 12-ish years, Narendra Modi, who’s the prime minister of India, has been in power with the BJP, which has drastically changed the social, political, and economic landscape of the country. The Hindu nationalist agenda has become more and more frontline and mainstreamed and normalized. Religious minorities like Muslims and Christians face constant violence, everyday surveillance, everyday policing, from the minutiae to extreme violence on a regular basis across the country. If Hindu nationalists had their way, they would either take away citizenship rights from Muslim communities or render them nationless and kick them out of the country.

It’s also caste-oppressed communities, Indigenous communities, ethnic communities like Kashmiri and Manipuri communities. We have just seen drastic escalation and violence against everyone who’s not a Hindu and everyone who’s not a dominant caste, or caste-privileged Hindus across the country.

So this group’s leader is coming to the US — how do Indians in the American diaspora feel about all this? When Modi came to the US in 2019, he had massive crowds, and Donald Trump joined him. Do folks here feel the same way about someone like Bhagwat?

It’s complicated, and there isn’t just one view. For context: Modi was banned from coming into the US until about 2014, because he was accused of encouraging genocide against Muslims in the state of Gujarat in 2002, where over a thousand people were killed.

But since being elected prime minister, he’s visited the US multiple times and has often had huge gatherings in cities like New York and Houston. He won a third election two years ago, and his closeness with Trump…he’s projected often as a world leader. But there is, in the diaspora, along with human rights organizations in the US, active work against RSS and BJP for the last 20, 25 years. They are doing the consciousness-raising work of saying how this is a fascist ideology, anti-Muslim ideology and that we should not be in cahoots with them.

But what we’ve also seen is, especially in the last 15 years since Modi has come into power, that the Hindu right-wing diaspora has also become very active and mobilized. And so there used to be a more secular diaspora, which in some ways was the mainstream, that has been taken over by [the] Hindu right-wing diaspora now because of how they’re in alignment with both the Democrat and the Republican Party. They’re also working with Indian millionaires and billionaires in the US economy, and so they’ve started gaining this economic and political power in the US where they’re becoming more dominant.

And they’re able to do these things at a much larger scale now and counter the critiques of nationalism in the diaspora. There is power in the Hindu diaspora, and now, in some ways, the right-wing diaspora. That ideology works very well with Trump’s ideology and actually also works with Democrats in many ways because Modi has also allowed more and more American corporate interests to come into the Indian economy.

But that’s not to say that the majority of the Indian diaspora is Hindu and the dominant caste; there are many who are non-dominant-caste and many who are not Hindus, and many who are Hindus and dominant-caste and critical of Hindu nationalism because we see the violence that is happening under the name of our religion in many ways. 

And that’s where the conversation heats up, because Zohran Mamdani’s family also comes from a much more secular, pluralist, anti-Hindutva [the RSS/BJP ideology that defines Indian identity through Hindu identity] ideology. And a place like New York has many amazing diasporic groups who are working every day to fight against fascism in India and the US.

Every time this erupts in the mainstream, we see this conflict between the much more conservative Hindu right-wing voices versus the much more liberal, secular, pluralist Indian diaspora.

So let’s talk about Mamdani’s critique. What’s the context we need to know that explains why he would speak up? 

He is such a curious figure to have someone in the public realm like that. So he is Muslim, but his mother is Hindu, and his mother is from India. His mother has been a very renowned progressive filmmaker who’s made films about different forms of structural violence in India for a long time. So he is Muslim, but also someone from a progressive Hindu background. He can see the violence in the Indian state in ways that are not accessible to many others.

I would not say it’s just because he’s Muslim. I think because he’s Muslim and has a progressive anti-violence kind of approach that for him then these are very important issues. That kind of outlook is not targeting Hindus, he’s specifically talking about the violences of Hindu nationalism. It’s not a blanket statement against all Hindus, that they are like that. And he’s also Hindu, comes from a Hindu-heritage family as well.

How does this compare to his comments and criticisms of Netanyahu? Some on the American right have cast him as having it out against Jewish people, or Israel, and now he’s moving on to Hindus.

It’s very similar, in the sense that criticizing an ideology or a nation’s policies is not the same thing as saying all people are responsible. The conversation that criticizing Netanyahu or Israel is not antisemitic is a similar conversation: it’s actually not a critique of Hinduism or Judaism, it’s a critique of hyper-nationalist politics that can come out of Zionism and Hindu nationalism and what the Indian state and the Israeli state does.

His critique and my critique and many of us in the US, our critiques are saying, no, actually let’s look at what Hindu nationalism and Zionism does. And that’s where I think Mamdani comes from. 

Anything Mamdani says and does or his wife says and does becomes news anyway, but these are much more grounded in politics that his and his family have been grounded in for a long time, to fight against violence and fascism and stand up for minoritized communities here and globally.

He does have a track record of speaking up about Hindu nationalism. I believe he has called Modi a “war criminal.”

Yes, he’s been doing this even before he became mayor or before he came into US politics. If you see his track record when he was a younger organizer, he has always been consistent on standing up for Palestinians, standing up for Muslims, standing up against all forms of fascism here and globally. 

He’s very openly spoken about what is happening to Muslims in India in the last 10-plus years. Quite recently, he has spoken up about an Indian Muslim PhD scholar, Umar Khalid, who was critical of BJP and was arrested and has been detained in Delhi for six years. So Mamdani has shown solidarity to many Muslim folks in India who get unjustly incarcerated or face violence.

So it’s not surprising that Mamdani would weigh in now. But is it significant?

I’m wondering now with your question, if Mamdani hadn’t said anything, would this have been an issue? Or if Mohan Bhagwat had gone somewhere else in the US, if the mayor would have not said anything, or if it would have sparked any interest. 

I want to emphasize that this is beyond players like Zohran Mamdani and Mohan Bhagwat, and more about the mainstreaming of Hindu nationalist ideology in the US. It is really scary and we need to be very attentive to it even when they use the language of pluralism and dialogue and building bridges.

Even Indian Americans who are Muslims and Kashmiris and Dalit and Manipuri and others get attacked on a very regular basis. So many academics in the US academy and grassroots-level organizers, who are mostly women and who are mostly Muslim or mostly Dalit, are publicly hounded. They get threats, threats against their children in their inboxes, in their phone calls, on their social media feeds. And this has been going on for the last 10 years and more. And so it is when we give power to people like Mohan Bhagwat that these violences escalate more.

The Great American Conflict, a 75-minute documentary produced by a Texas-based organization dedicated to converting Iran to Christianity, declares its goal right at the beginning: “to reveal the true Islam to all people, especially in the West,” Iran Alive Ministries’s founder Hormoz Shariat says. “This film is also meant to be a warning to America. There is a serious threat of Islam in our nation.”

Released at the start of summer and having premiered at a gathering of the Dallas County Republican Party, it’s an obscure film — you’ve probably never heard of it — but it has so far had a surprising political influence. It’s been shown at gatherings of local Republicans and conservative activists in Texas, where Islamophobic rhetoric and policy proposals have played a key role in activating the Republican base, candidates, and party leaders over the course of this year’s elections. The documentary is both a symptom and a cause of a larger trend unfolding in American politics in 2026 that is picking up steam now: the rise of a new iteration of blatant Islamophobia paired with Christian nationalist sentiment on the American right. 

Iran Alive Ministries did not respond to requests for comment.

It’s no surprise who some of the backers and voices of this documentary are: Some members of this collection of right-wing, conservative, and evangelical activists are a throwback to early-2000s and 2010s Islamophobia, when some of the same figures spoke out against “radical Islamism” and “radical Islamic terror.” One of them, for instance, is the activist Brigitte Gabriel, the controversial founder of ACT for America, an early-2000s anti-Islamic extremism group. As the film makes clear, this latest version of Islamophobia in America has its roots in this post-9/11 era and borrows heavily from it, while making some modern-day tweaks.

What’s different now is how mainstream this stance is becoming in politics and how it appears to be getting only more mainstream.

“Islamophobia has passed the dinner table test. You can say things about Muslims with basic impunity today,” Nathan Lean, a researcher, assistant teaching professor at North Carolina State University and author of the book The Islamophobia Industry, told me. “And it’s institutionalized in the way that prejudice that targets other marginalized communities is not.” He pointed to the Sharia-Free America Caucus in Congress, which is composed of 68 elected members of Congress representing 25 states. He also pointed to efforts in Texas to make eliminating “sharia” law an official stance of the Texas GOP, and then the subsequent vote to recommend Gov. Greg Abbott “ban” it on the Texas 2026 primary ballot. 

Now, politicians, content creators, and politically connected advocacy groups are using films like The Great American Conflict, selectively edited clips spread on social media, and investigative-style pseudo-documentaries to spread this sentiment further and wider, power more wins of right-wing candidates, and take aim in particular at Muslim candidates and politicians.

This is all playing out as antisemitism and Islamophobia are peaking during the 2026 midterm cycle, accelerated by demographic change across America, increased Muslim visibility and engagement in politics, including elections of Zohran Mamdani in New York City and the Senate campaign of Abdul El-Sayed in Michigan, and more Republican politicians feeling comfortable using Islam as a scapegoat and cudgel, particularly in Texas. It all paints a worrying picture of what’s to come. 

What The Great American Conflict argues is coming

As a cinematic project, The Great American Conflict isn’t much of an accomplishment; it can broadly be described as a collection of testimonials from evangelical Christians and former Muslims who’ve converted to Christianity who each make a case against Islam. Though poorly organized, it starts with some rough accounting of the rise of Islam in world history, lays out the case through interviews that Islam is an ideology and not a religion, then zooms in on specific Texan communities and examples of how Muslim politicians and activists are using democratic processes to achieve “domination.”  

There are broadly three core themes that these speakers come back to:

1. Islam is inherently violent and imperialistic: The documentary’s interview subjects argue that true believers seek to expand the faith and establish a cross-national Islamic state. They rely on some sketchy history of the prophet Muhammed and the contemporary history of Lebanon and Iran as examples of this “violence.”

2. Islam is incompatible with the American Constitution and Western liberalism: Speakers also argue that, as opposed to other religions, Islam does not tolerate diversity of thought and seeks to enforce its rules and guidelines on nonbelievers. They claim that Islam rejects the separation between church and state, and that mosques can function as political or military centers.

3. There is an ongoing effort by Muslims to infiltrate American politics and replace “Judeo-Christian” America: The rise of Muslim American politicians in Congress, in New York City, and at the state and local government level are all part of an effort to whittle away religious liberty and replace American values with “Islamic” values. Liberal and progressive allies are enabling this takeover. And they interpret public calls to prayer, halal food, school prayer rooms, Ramadan accommodations, mosque construction, and Muslim residential developments as evidence that American institutions are yielding to Islamic demands.

Interspersed throughout these testimonials are fearmongering compilations of social media clips of Muslim prayers and veiled women, and short selections of purportedly Muslim speakers making inflammatory comments about 9/11, about Jews and Christians, and about Islamic domination in the West, and violent clips of terrorist actions abroad.

And though the film’s main backer, Hormoz Shariat, says at the beginning of the film that his goal is not to inspire fear or hate, that’s precisely what the speakers seem to do for an hour.

For example, the Christian pastor Shahram Hadian, the founder of Truth in Love Ministry in Tennessee, repeatedly argues that America is at a turning point. “Western societies are right now at a critical decision point. Either they’re going to maintain, preserve, [and] fight for their Judeo-Christian values, or they’re succumbing,” he says. 

And he takes a natalist turn, arguing that Muslims in the US are happy to continue to raise families as Western birth rates drop. “We continue to see the demise of Christianity, of our Judeo-Christian values, family values, family ethics, marriage — one man, one woman,” he says. “They’re just waiting us out. They’ll just wait us out. They’ll aid us in our own demise and destruction.”

To drill down on this, various speakers point to demographic change in Michigan and Texas as early signs of what they see as the capitulation of the United Kingdom and continental Europe to Islam. They point to self-segregating Muslim communities in Europe being mirrored in the US, particularly focusing on a housing development project in East Plano, Texas, centered around a mosque and Islamic center, that has been a focal point for Republican politicians.

Other speakers argue against accepting Islam as a religion at all, instead casting it as a political ideology that is seeking to take over American institutions. Some, like Gabriel, allege a coordinated strategy to “infiltrate” and “dominate the West and establish an Islamic government,” tracing this back to the Muslim Brotherhood, and a supposed decades-long plan to infiltrate political parties, schools, media, and churches to use democratic institutions to establish Islamic law. She points to Mamdani as an example of this, and ropes in Reps. Ilhan Omar of Minnesota and Rashida Tlaib of Michigan as being loyal to a foreign Islamic identity rather than to the United States.

And they contrast this all with an idealized “Judeo-Christian” America defined by constitutional government, traditional marriage, Christianity, and cultural assimilation. The final call to arms is to preserve and promote this Christian vision of America, on top of defending the Constitution, religious liberty, and “American” culture against what is a coming ideological and demographic conflict.

The danger of rising Islamophobia

Iran Alive Ministries itself doesn’t seem primarily dedicated to anti-Muslim American advocacy and activism. Most of its YouTube and internet presence is focused on digital Christian evangelism, particularly in Iran. It’s not entirely hard to see how a group focused on conversions would drift into Islamophobic preaching, but it does seem like a peculiar move, Lean told me.

“There is a group of people who form a faction of this sort of anti-Muslim movement in the United States who are, by their own description, evangelical Christians,” Lean said. “And it’s no surprise that a group like Iran Alive Ministries, that is formed on the basis of, as they say, transforming Iran into a Christian nation, one soul at a time, would go there.”

Emphasizing that Christian proselytism and evangelism are not inherently Islamophobic, Lean told me that there has been a more overt merging of religious convictions with Republican politics in recent years.

“The…driving mission of the group leads to a marriage of, we want a Christian world on the one hand, versus there are active agents in the world that are potentially preventing that. And who represents that biggest threat to that right now? Well, in the eyes of these people, Muslims do,” Lean said. 

Lean told me that he expects to see this momentum build as midterms approach. At the local level, it’s most visible in Texas, where the New York Times recently reported on the stunning rise in Islamophobia and fearmongering across the state, and in Michigan, where cities like Dearborn and Hamtramck have seen white nationalist and anti-Islam demonstrations.

Lean said many of these lines of Islamophobic thinking sound like familiar tropes, smears, and lies of the last couple of waves of fearmongering around Muslims. Still, as opposed to the post-9/11 era, he noted a worrying difference: the scale of Islamophobia, given its increasing presence on both social and traditional media.

Much of the growth of these sentiments is happening online, too. Since Mamdani’s election as New York City mayor, and especially since El-Sayed’s victory in the Democratic Senate primary in Michigan, these kinds of views have surged online and in conservative media, while conservative activists and influencers have been pushing similar narratives of infiltration and under-the-radar Muslim “encroachment.” 

A recent survey of internet discourse and activity by the research group Magnitude Media found something similar, centered on Dearborn: “Since the beginning of the month, there have been 690 posts mentioning Dearborn, generating 5.1 million engagements. Right-leaning accounts drove 88% of that engagement, compared to just 7% from left-leaning accounts,” the authors write. “The broader anti-Muslim conversation online has been substantial for months. Over the past six months, 68% of posts that either mentioned Islamophobia or contained common Islamophobic language came from right-leaning accounts. Dearborn appears less like the cause of a new Islamophobia conversation than the right’s newest focal point.” 

So the documentary certainly isn’t the only cause for concern — but the fact that Texas Republicans have used it in official events, on top of strategists saying they are pivoting to “sharia” and fearmongering, suggests just how politically useful the party thinks these messages can be.  

Which all suggests more ugliness to come. And as Lean told me, talking about a coming conflict and a threat to survival indicates an existential threat that should be fought by any means. 

“Where does the logic of all of this take us? What’s the solution?” he said. “You can’t help but wonder when they’re issuing statements about fertility rates and these overtures are being kind of taken over, that this could very easily go to a dark place.”

Update, August 28, 11:45 am ET: This piece was updated to reflect Nathan Lean’s full job title.

There’s a lot of discussion about Jewish voters in politics this cycle.

With Democrats embroiled in loud arguments over Israel and Gaza, Republicans have been hoping to capture more of the Jewish vote by linking criticism of Israel to antisemitism. “How a Jewish person can vote for a Democrat is beyond me,” President Donald Trump said last month. His administration has made cracking down on anti-Israel campus activists — a top early priority — and has called Democrats “Palestinian” or “jihadists.”

Meanwhile, Democrats have pointed to the rise of openly antisemitic influencers within the conservative movement, which has become a divisive topic on the right that also runs into debates over Israel, as a pressing threat to Jews. 

But what do Jewish voters themselves actually want? That’s a nuanced question, and one that we have fresh polling and voting data on to help us dissect this cycle. 

American Jews aren’t a large voting bloc — just over 2 percent of the population — but there are also significant communities in some key swing states and competitive districts. As a matter of partisan politics, Jews have historically voted Democratic by wide margins, but Republicans have long hoped to peel them off, often by emphasizing their support for Israel. Though it’s been a common refrain from pro-Israel and Republican activists for decades that a GOP realignment was just around the corner, it wasn’t until the 2024 presidential election that these voices got a firm boost. Nationally, and in local communities, Jewish support for the Democratic Party seemed to drop slightly.  

Elections since then have been difficult to parse. In last year’s New York City mayoral election, for example, Zohran Mamdani won about 33 percent of Jewish voters, compared to the 63 percent that went for Andrew Cuomo in a race where divisions over Israel and antisemitism featured strongly. In the primary, many Cuomo voters also backed Mamdani ally Brad Lander, a Jewish progressive who was sharply critical of Israel — and who went on to easily defeat Rep. Dan Goldman in a congressional primary in a heavily Jewish district this year while running to his left on Israel issues. Meanwhile, in New Jersey, left-wing Democrat Analilia Mejia won a special election for a House seat while harshly criticizing Israel. But her candidacy led some Jewish strongholds to swing massively toward Republicans.

So, what happens to the Jewish vote in the 2026 midterms? This segment of voters is no monolith, experts say, and finding the “right” way to talk about Israel is no guarantor of electoral success. Polls show Jewish voters hold competing priorities in their minds: They’re increasingly concerned about antisemitism and their personal safety in America, and they hold complex and divergent views on Israel, which often is not a defining voting issue, even as it seems to be the dominant way strategists and pundits talk about this electorate. 

Here’s what the latest data has to say about what Jewish voters want and how their politics are changing this cycle.   

The remarkable consistency of the Jewish electorate

Aside from Black voters, there have traditionally been no more loyal Democratic voters than Jewish Americans. Since 2008, between 60 and 80 percent of these voters picked the Democratic candidate, while about 60 percent have consistently identified with the party over the last two decades.

That changed slightly after 2024, when exit polls suggested a six-point swing toward Donald Trump compared to 2020. Jewish communities in New Jersey, New York, and Pennsylvania, meanwhile, shifted more dramatically — which analysts for the election data site Split Ticket argued last year represented a 5 to 10 percentage-point swing against Democrats.

There are plenty of arguments over how and why this happened — pollsters and experts I spoke with told me that, despite the majority of Jewish American voters still siding with Democrats, the voting group mirrored other traditionally Democratic voting groups’ swing against the incumbent.

“Biden won the election, Harris lost the election,” Tali deGroot, the national political director of J Street, told Vox. “That means that every single community likely saw shifts with fewer people voting for the Democrat.”

Others argue it was a return to more of a baseline of voter behavior. 2020 was the aberration, with remarkably high support for Biden because of pandemic conditions.

But what still stands out beyond these trendlines is the steady support Democrats receive from these voters — whether because of the high level of college education among these constituents (a blue-coded trait in the Trump era), the geographic location of these voters (primarily in Democratic states like New York and California), or the socially liberal beliefs many of these voters hold (Jews historically support abortion rights, for example).

Even heading into 2026, Democrats still hold overwhelmingly strong support from these voters, Jim Gerstein, a founding partner of the polling firm GBAO, told me.

“What’s remarkable is actually how consistent Jewish voting behavior and political beliefs and values have been for years and still through today,” Gerstein said. “You have these massive developments in domestic, international, political events, actual things that happen in the real world, and the Jewish vote is just remarkably stable.”

Entering 2026, Gerstein argues, two dynamics remain at play that are preserving their Democratic lean. The long-held liberal ideological bent of Jewish Americans, along with the issues they prioritize, broadly align with the Democratic Party. And, on the other end, their antipathy to Trump and the Republican Party is “intense,” a force that pushes these voters away from the GOP, even if there were broader reasons to realign.

“Not only do they identify with the Democrats, they share positions on the major issues, shared values,” Gerstein said. “And they also have a strong opposition to the Republican Party and leading Republican figures.”

These dynamics also reveal themselves when looking at various denominations within the Jewish electorate. The largest segments — nondenominational, Reform, and Conservative Jews — lean heavily Democratic and have remained more or less steadily Democratic over the last few years. A smaller segment, Orthodox Jews — who make up about a tenth of the Jewish population but are growing — lean toward Republicans, are more strongly supportive of Trump and Israel, and have been shifting right over the last five years.

“The Orthodox population is in its own political world relative to the rest of the Jewish population,” Gerstein said. “To the extent there’s any shifting [broadly], there’s been some shifting among Orthodox to make them even more Republican. That is offset by the fact that the Reform population is much larger. They are extraordinarily Democratic, and if anything, are moving a little bit more Democratic.”

How Jewish American voters are feeling about 2026

Polls of Jewish voters this year suggests these dynamics are largely baked into the electorate at this point. A national AP-NORC survey of voters, with an oversampling of Jewish Americans, in June found that Jewish adults’ approval of how Trump is handling his job is nearly 10 points lower than among all American adults generally.

“We see that same pattern on most of the issues that we asked about, such as the economy, immigration, and Iran,” Emily Alvarez, a senior research scientist at NORC, told me. “But when it comes to his handling of Israel, they’re actually slightly more likely than the general public to approve. It’s a very small difference, but it is a difference, and it’s kind of a reversal of that trend that we saw with the other issues.”

NORC’s polling also suggests that domestic, kitchen table issues continue to be the dominant priorities of these voters generally. More than 80 percent of Jewish adults say the economy and healthcare are top priorities for them this year. About 56 and 66 percent say Israel or foreign policy are important concerns. 

This June finding roughly matches the priorities that two other pollsters identified this year. The Mellman Group’s polling for the Jewish Electorate Institute from March found that Jewish voters largely say Democrats are better aligned with their views on abortion rights, healthcare, fair elections, and supporting the middle class.

And polling from GBAO on behalf of the Jewish Voters Resource Center in the spring found that the future of democracy (37 percent) and the cost of living/affordability (32 percent) are the top two issue priorities of Jewish voters, broadly speaking. Concerns over antisemitism round out the top three (25 percent).

Fear of discrimination and antisemitism is the biggest unifying concern for Jewish adults. When GBAO asked respondents about dealbreaker issues, 20 percent cited antisemitism as being their red line for supporting a candidate. And AP-NORC’s polling found that 62 percent of Jewish adults feel they are less safe than before October 7.

And while Jewish voters tend to be more aligned with Democrats on issues, the polling also found they remain wary of partisan politics — a common trait among many demographics in recent cycles. 

“Jewish Americans really feel a sense of political dissatisfaction. They don’t feel particularly well supported by either political party. Very few say Democrats or Republicans support them well,” Alvarez said. “Republicans tend to feel a lot better supported by Republicans, and then they feel really supported by President Trump, but then far fewer Democrats feel the same way about their own party or about the president.”

The Israel factor

It’s hard to disentangle the effect of the Israel-Gaza war from the current political environment for Jewish voters.

Sam Markstein, the political director of the Republican Jewish Coalition, told me that October 7 was a defining moment for many Jewish voters who had preexisting misgivings about the Democratic Party. Changing political and public opinion on Israel and acts of violence against Jewish people and at places of worship, as well as shifts among Democrats and the left’s broader tension with AIPAC, suddenly made safety and antisemitism more pressing issues.

“After October 7, American Jews focused a lot more on their safety,” Markstein told me. “The main questions we heard, time and time, was who would best keep us safe, who would stand up for our students on the college campus quad, who would make us feel better about walking with our young kids to shul on Saturday morning, who would actually stand with the Jewish community and empower us to wear our Stars of David in public and not have to hide it.”

While concerns about antisemitism are widespread, views on Israel and the Israeli-Palestinian conflict itself are nuanced, particularly among Jewish Democrats, various pollsters told me. 

AP-NORC’s polling, for example, found that Israeli Prime Minister Benjamin Netanyahu was broadly disliked by American Jews, with six-in-10 adults expressing unfavorable views. By contrast, Mamdani, the New York City mayor who recently explored arresting Netanyahu, was viewed favorably by 44 percent of Jews, with 39 percent expressing an unfavorable view. 30 percent of Jews said they believed Israel had committed genocide in its war in Gaza, while 49 percent said it had not. 

One important wrinkle that’s often divided Israel critics is the context of that criticism. Many Jews are concerned about Israel’s security and direction and hope to see a new government with a stronger commitment to forging peace with Palestinians and neighboring states. Michael Bloomfield, a lead pollster and managing director for the Mellman Group, told me that “what often gets forgotten is that almost all American Jews, 86 percent, consider themselves pro-Israel,” including a similar share of Jewish Democrats.

But a rising segment of the left — including candidates like Abdul El-Sayed — often describe Israel’s founding vision of a homeland for Jews as inherently oppressive and sometimes calls for replacing the country with a secular and binational Arab-Jewish state. By contrast, New York’s Brad Lander, also on the left, describes himself as a “liberal Zionist” who wants a peaceful two-state solution that preserves Israel’s existence.

Polling this year, sponsored by the Jewish Electorate Institute, found that, while many Jewish Democrats are critical of Israeli government policies and the US partnership with Israel in the war in Iran, they are still strongly supportive of Israel as a state.

Overall, nearly nine in 10 American Jews describe themselves as pro-Israel, they found, but only about a quarter, 23 percent, consider themselves both pro-Israel and supportive of Israeli government policies. Six in 10 are pro-Israel and critical, half of whom are critical of “some” and another half who are critical of “many” policies. That broadly aligns with partisan identification. While 84 perfect of Jewish Democrats are “pro-Israel,” 73 percent of them are critical of Israeli policies. Republicans, a smaller share overall, are less likely to be critical.

There are also differences based on religious and cultural identity within the Jewish electorate, apparent in the NORC polling. Jews with a religious affiliation or strong attachment to Israel as part of their religious identity tend to be more supportive of Israel’s actions than secular Jews. About half of those with religious affiliation say the Gaza military campaign is justified, while a quarter believe Israel has committed genocide, compared to about two in 10 secular Jews who say the Gaza campaign is justified, and 4 in 10 who agree with the genocide charge. Three-quarters of that cohort say they are “not too” or “not at all” emotionally attached to Israel.

While concerns about antisemitism are rising, there’s room for nuance, Bloomfield told me.

“There is a policy debate about how much aid Israel should get, there’s a policy debate about where our relationship should be,” Bloomfield told me. “That is different than the worry when it gets to antisemitism and feeling uncomfortable in the Democratic Party.” The Mellman poll for JEI found that a majority of American Jews agree with the statement that “too many supporters of Israel claim any criticism of Israel is antisemitism as a way to avoid legitimate debate over Israeli policy.” 

Nearly half of Jewish Republicans (47 percent) agree with that, along with 59 percent of Democrats. At the same time, 83 percent of Jewish Americans agree that “too many critics of Israel use tropes and generalizations about Jews to play into antisemitism, whether they mean to or not.”

Those nuanced views speak to the moment of uncertainty that many Jewish Democrats feel right now, he said. Israel, and the US relationship with it, does not dominate their vote choice or decision-making, but the way the party’s rising leaders, activist class, and press talk about it may become a bigger pressure point later this cycle. In the latest Mellman/JEI polling, few Jews say they’ve been following the discourse and debate over AIPAC and other pro-Israel groups’ spending in primary contests. Some 62 percent of all Jews say they have not heard much — including a majority of Jewish Democrats.

That number has likely gone up since then, given high-profile contests like Michigan’s Senate primary this month, which featured extensive arguments about pro-Israel spending and whether criticizing them shaded into antisemitism. And the salience of these debates may change in either direction depending on the news. Democrats could pursue a more aggressive policy to pressure Israel if they win the House, for example, or Israel might find room for a reset if Netanyahu loses his premiership later this year. 

 “There are cross currents and Jews can feel both ways at the same time,” Bloomfield said. “We ourselves can be concerned where people use antisemitism as cries as a way to get out of legitimate debate. On the other hand, there’s even more of us concerned that a lot of what is being debated by Israel often does veer too quickly into something that’s antisemitism. We can have both feelings at the same time.”

The acrimonious Democratic primary contest in Michigan is over: Dr. Abdul El-Sayed will move on to face the Republican former Rep. Mike Rogers this November for a must-win seat in controlling the US Senate.

Al-Sayed’s victory, as the first Muslim major-party Senate nominee, is historic for Muslim Americans. But the race also pitted various constituencies of the Democratic base against each other, and set the Democratic establishment and heavy AIPAC spending against El-Sayed, a progressive political newcomer.

To get a better sense of the significance of this moment, and to get an on-the-ground perspective of the repairing of bonds that Democrats must now do to prepare for the general election, I turned to another trailblazer: Abdullah Hammoud, the mayor of Dearborn, Michigan.

In 2023, Dearborn became the first majority-Arab American city, and a large percentage of its residents are Muslim. Hammoud was the first of both communities to be elected mayor. He has long been on the front lines of how these communities engage with, or feel left out of, the Democratic Party. He was a prominent voice of the Uncommitted movement back in 2024 which urged people to vote “uncommitted” in Democratic primaries in 2024 in protest of President Joe Biden’s handling of the Gaza war. That issue pushed many residents out of the party. Later that year, Dearborn, along with Michigan, shifted right, with Donald Trump winning a plurality of the city’s vote and contributing to former Vice President Kamala Harris’s eventual loss.

Two years later, things are very different, he told me. Our conversation has been edited for length and clarity.

You endorsed and campaigned for Abdul El-Sayed. How are you feeling today, and how is your community feeling?

Many of us are feeling exhausted because we haven’t slept. But what I can tell you, honestly, is that many people are feeling hopeful. In addition to, obviously, the outcome of the elections yesterday up and down the ballot, what was hopeful this morning is just seeing the whole party come together.

So kudos to Congresswoman [Haley] Stevens, to state Sen. Mallory McMorrow, to Curtis Hertel, the chair of the Michigan Democratic Party, for announcing right away that we know what we’re facing down in November, we have a lot more that we agree about than we disagree about; it’s time to come together and continue marching forward and to build this momentum and this movement.

But I think overall, people are just feeling inspired. I’m out and about today, and a lot of people are just approaching, talking about how hopeful they are.

How much of that hopefulness is about the possibility of El-Sayed making history as a Muslim American in the Senate?

Listen, most certainly I’m not going to take away the significance of a potential first. And as a fellow Abdul — I mean, Abdul is just short for all of our full names — it’s beautiful to see a son of Michigan who’s authentically himself, welcomed and uplifted by the people of Michigan. What is more American than that? That you’re willing to support a candidate regardless of the direction in which they pray, because of the direction in which they lead? And that is the American story.

I’m wondering, are you worried at all about the spotlight that this has all brought, or fearful about more ugliness? Already the GOP is trafficking in Islamophobia: Mike Rogers tweeted out that he’s going to save Michigan from El-Sayed, just as when he went after terrorists.

The ugliness and the Islamophobia and the bigotry is not going to be anything new. Keep in mind, what did they do to our first Black president, whose middle name happened to be Hussein? How much Islamophobia was thrown out there at the idea that he may have been Muslim? 

And when we’ve had women run for office, whether it was Secretary Clinton or Vice President Harris, you saw the sexism come out. Time and time again, regardless of who you have at bat, this type of hateful rhetoric always seems to emerge. And unfortunately, the algorithms seem to promote it. 

That’s honestly what’s most problematic: a lot of the rhetoric you do hear online, it’s fake accounts, it’s bots, and it’s because these social media owners and operators, these conglomerates and these monoliths, are so afraid of the president that they’re unwilling to have a check on hate speech. Rather than focus on the hate, again, people feel hopeful because you have candidates who are authentically themselves, who are not only welcomed and accepted, but uplifted and supported. And it’s because they spoke to a set of values that people of all faiths, of all backgrounds, of all ethnicities, of multi-generational, multi-ethnic coalitions that were constructed, all share. And they’re a set of values that we want to apply globally and they’re not exclusionary.

A lot of money was spent on painting an educated, kind man as misogynistic, who is married to a far smarter physician, who is the father of two young daughters. And I’m a girl dad myself, married to a far smarter physician. But stereotypes, they get acted on for the purposes of immediate political satisfaction…there will be some carryover as a result, with Republicans now utilizing those stereotypes, trying to cast fear because of Abdul’s name, Abdulrahman. They tweeted out his full name. He’s Abdulrahman Mohamed El-Sayed, I’m Abdullah Hussein Hammoud, so unfortunately that will happen. But again, I choose to believe that people are bigger than the naysayers and people are bigger than all the negativity.

Was there anything about El-Sayed’s contest that reminded you of your own run for mayor?

Obviously my race was far smaller. And I’m in the city of Dearborn, where people expect somebody with a name like mine to come to office, although we were the first at the time. I’ll tell you, even then in that race, in a city like Dearborn, there was a lot of rhetoric that said Hammoud could be the mayor for some, but not the mayor for all.

And you hear that underlying nature with the Mike Rogers attack ads, with the Republican Senate campaign coming out and saying, look at his full name. 

What is wrong with that full name? It’s a beautifully American name. And so yes, there are similarities in that sense, similarities in other candidates who were the first who rose to power. 

What surprised you about this primary? 

On the ground, we felt like there was a lot of momentum. And obviously I’m talking about the city of Dearborn, and obviously El-Sayed took nearly 80 percent of the vote here.

I would say that this election was also a stark reminder that people are hungry for a politics that answers to working families, not to corporate PACs and special interests. And the influence of big money has too often drowned out the voices of everyday people. And so, it’s beautiful to see that there’s an opportunity to restore a government that works for those it was meant to serve. And I think that is an underlying story that is foundational to the campaigns we’re seeing not only in Michigan, not only in the US Senate race, but in campaigns all across this country. It’s the mini versus the money, as Abdul would say.

How have things changed since 2024? Trump made major inroads with Muslim and Arab American communities back then — how does it feel now?

What’s changed are candidates who are trying to build authentic connections with people on the ground on a set of values and ideals that we can all corral around, versus in 2024, just being told that, well, the other candidate is worse.

Everybody knows what Abdul’s platform is. And remember, people in Dearborn didn’t vote for Abdul because he’s Muslim. They voted for Abdul because he showed up, he knocked on the doors, he went to places of worship. He canvassed and rallied. He had an agenda that wanted to tackle the main issues that so many working families are facing, economic issues. 

And obviously in ’24, slightly different, but I would say that people did not feel heard in 2024. And yes, Trump came to the City of Dearborn. I rejected meeting with Trump. I spoke to the threat that Donald Trump presented, to unravel the very fabric of America, and we see that happening each and every single day. But unfortunately at that time, the [Democratic] party was not willing to move. And I think there were lessons happening in that election, and I think we’re kind of seeing that play out right now.

You were a pretty vocal leader of the Uncommitted movement back then. My colleague Astead Herndon recently made the case that El-Sayed’s campaign has its roots in this movement, and in some way his victory came about because of those 2024 efforts. I’m wondering if you agree, or how you think about that legacy.

For me, getting 100,000 votes for Uncommitted, I don’t categorize it personally as victories. For me, it was, can you demonstrate that children being blown up in their homes or in their schools, or in hospitals being bulldozed, that these are things that universally we as human beings should all be opposed to? And you saw a multi-generational, multi-ethnic, multi-faith coalition be constructed around that.

It wasn’t an Arab, a Muslim issue. And in this election, what I see is that that coalition grew.

We’re still seeing atrocities unfold, but what is beautiful is people are bold enough, daring enough to come forward now and say, “Hey, why send our tax dollars for death and destruction when we need to build and uplift and support working families here?” Blind to who is being killed or murdered. And I think that’s ultimately what we were trying to achieve. 

The Uncommitted movement was an anti-war coalition, a pro-justice movement. And I think that’s what you’re seeing manifest in these candidates on the ground. And so I don’t like to consider anything a mere victory. It’s one election. We’re in another election right now. And ultimately victory is when working families feel seen, feel heard, and when policies change to change their lives for the better.

That is victory and that has yet to happen.

You mention this multi-ethnic, multi-faith coalition. I’m wondering if there have been any constructive interfaith conversations you’ve heard, or had, in this primary.

We worked a lot with organizers on the ground when they asked us, how do you mobilize and canvass in cities like Dearborn? And we told them, it’s not the traditional sense where you send out a text message or do phone banking. You got to show up. You got to be seen in community with them. 

We believe in authentic relationships. And I think that the same is true about many communities where they don’t want you to show up just during election time. And so I think the coalition-building and the community-building has been happening for quite some time between myself and my residents, obviously.

We educated them; when we did do canvassing, I gave them the tips about the cultural norms, the greetings. Don’t jump right into politics. Ask somebody: What do they care about? Find the issue that matters to them and try to uplift that somehow and speak to that. Show up multiple times. “Oh, I appreciate you passing by a place of worship once.” It’s not enough. You should be there every single week, if you authentically mean and stand by the idea that you want this community to support you. What are you doing today? Today’s the day after the election — are you coming back?

It was a pretty bitter race at times, particularly on the Israel and Palestine question. Lots of attempts were made by Republicans and Democrats to drive a wedge between Muslim and Jewish voters both in Michigan and in other races around the country. What’s it going to take to rebuild trust, to repair relationships? 

Prior to the genocide in Gaza, there’s been strong relationships between the Jewish community, the Muslim community and the Arab communities. The City of Dearborn is a city that uplifted its Jewish uncle Bernie Sanders twice in the presidential election. I personally endorsed Andy Levin when he first ran for Congress against Congresswoman Haley Stevens. We’re in contact. 

I’ve worked with Jewish Voice for Peace (the pro-Palestinian national Jewish activist organization) for several years now. We just put up the Wall of Tears mural in the City of Dearborn, which highlights the nearly 20,000 children in Gaza that have been killed. They brought the idea forward to work with us. 

Sometimes the media likes to speak to a relationship that is fraught with many issues. The reality is we know that antisemitism and Islamophobia and anti-Arab sentiment are one and the same. When you see a rise in one, you see a rise in the other, and we have to counteract all this together. And we have to distinguish between criticism of a government and criticism of a people.

Editor’s note, Aug. 5, 6:20 am ET: Kansas voters rejected a proposed amendment to change how state supreme court justices are selected. This piece below was originally published on August 4.

Four years after the Dobbs decision, abortion battles have largely taken a backseat in national news to other policy fights this cycle. Leaders in the anti-abortion movement say they’re disillusioned with President Donald Trump’s unwillingness to push for further restrictions. The federal battle over access to abortion medication seems to be settled — for now. Public awareness of that fight is limited, and even at the state level, a couple years have passed since the high-pitched but successful state-level efforts to protect abortion access in red states.

Yet a little-known battle has been playing out in Kansas, where a ballot measure to change the way state supreme court justices are selected serves as a reminder that these fights over abortion are still active, even if they take the form of creative procedural and administrative efforts. 

If it succeeds, opponents say, it would open the floodgates for similar efforts in other states to politicize the remaining independent state courts (13 other states use a method similar to Kansas) and provide a road map to undoing abortion protections in other states that have safeguarded them.

On Tuesday, Kansans are deciding whether to change the way judges on the state’s highest court are selected. Up until now, judges were selected through a nonpartisan merit-based system: When a spot opens on the bench, a nine-member commission submits a list to the governor, who then selects a replacement.

The referendum would replace this system with direct, partisan elections of judges, like any other politician. Proponents say it’s a democratic move, a way to better express the will of voters over “unelected” bureaucrats. Yet critics say it’s first and foremost about restricting abortion rights — which both the court and voters have rejected.

How Kansas became an abortion rights flashpoint

In 2019, the state supreme court recognized the right to abortion in the state constitution; three years later, after Dobbs, voters rejected a Republican-championed proposal to overturn that ruling, choosing to preserve abortion rights by a 59-41 margin in a deeply red state.

It was after that failed vote in 2022 that then-state attorney general Republican candidate Kris Kobach outlined a new strategy for undoing these protections: changing the way the supreme court is selected, electing anti-abortion candidates, and “slowly and quietly” overturning the 2019 decision and 2022 vote.

“If you look at the various proposals, one of the proposals that is crystal clear is allowing people to popularly elect justices to the supreme court, which is the most common system among all of the states in the country,” Kobach said in 2022.

He’s a bit more careful talking about this in 2026: “There is a real desire to bring back some accountability to the judiciary,” he told the New York Times this week. “It’s not just about abortion.”

Tuesday’s results would have huge ramifications, critics said, given that nonelected state courts have been a final bulwark against Republican supermajorities and governors in red states. Kansas has been an island for abortion access for women in the South and central US since the Dobbs decision.

The victory in 2022 also inspired abortion rights advocates to try to use ballot measures to enshrine these protections in about a dozen other states, which successfully overturned abortion bans in Missouri and Ohio. State courts in Utah and Wyoming, meanwhile, blocked bans.

The next frontier in the abortion wars

These independent checks on power have been under attack for years, Michael Milov-Cordoba, a court expert and counsel in the Brennan Center for Justice’s judiciary program, told me. 

“State legislators across the country are increasingly trying to undermine those courts. … That retaliation takes a few different forms, but changing how judges are selected is top of the list,” Milov-Cordoba said. “And what we’ve seen is that in many states where courts stand up for abortion rights and strike down abortion restrictions, efforts to change state judiciaries have followed.”

He noted the complete reworking of the Utah supreme court in the last year, including by expanding and packing it. Similar retooling of the state supreme court happened in Iowa in 2022. Montana is likely the next battleground, where Republican legislators are exploring various avenues to strip or limit the state supreme court’s powers. That in turn has led the ACLU to get involved to boost a constitutional amendment this year that would preserve the nonpartisan status of judicial elections.

And in recent years, state supreme court elections have been inundated with spending and attention from both in- and out-of-state backers. Last year’s Wisconsin judicial election, for example, became the most expensive race of its kind in US history, with more than $100 million spent — just two years after a contest for a different seat on the state supreme court had set its own record at more than $50 million spent.

“If these courts become partisan, then they will be just like any other election fight — subject to being bought and sold by billionaire political funders,” Deirdre Schifeling, the chief political and advocacy officer at the ACLU, told me. “They become a race to the bottom … and [Republicans] are finding backdoor ways to seize power to push their ideological agenda.”

Already, Kansas has seen heavy spending: More than $12 million have been spent from both sides, including about $5 million from the ACLU, Schifeling told me.

”Everyone’s focused on the Michigan Senate race, other kind of big-ticket, sexy elections,” Schifeling said. “Well, this is just as important and much more under the radar. Without a balanced court, we are going to lose rights and liberties across the board in a state like Kansas.”