The ethnic codification of alterity that launched Western epistemic constructions of the white/black, as well as the more generalized, always asymmetric Self/Other infrastructure of the colonial difference machine, is still very much in play, as we can see from a quick review of changes in the past century. Some of the longest-suffering Others of the modern racial system (whose suffering was concurrent with the suffering of black persons at the Iberian root of the modern epistemological order) were, after the Holocaust, largely and hegemonically accorded white status when Jews (constituting a core leveraged component of the fourth major capitalist empire) in the United States of America and, generally, in the West suddenly became predominantly white (Kaye-Kantrowitz, 2007; Benjamin, 2014, and forthcoming). Meanwhile, after achieving tenuous federal status in the United States of America as white after inter-war legal battles, several overlapping and loosely identified Arab, 'Syrian', Berber, North African and Levantine immigrant populations there nevertheless continued to experience racism and racial terror both in the south and the United States of America more broadly (Gualtieri, 2009). These populations in the United States, in Europe and the West more generally are examples of the partial acquisition, and subsequent loss, of whiteness and white subjectivity, due to the vagaries of the transnational political economic order, and its discursive/representational grids of being. Especially since the 1970s, particularly around the Israel-Palestine conflict, Arabs and North Africans everywhere have been increasingly racialized and dehumanized within the world system. Cataclysmically so since the terrorist attacks of 11 September 2001 and the subsequent rise of anti-Western terrorist cells (though Mamdani, 1994