The question of Third World internationalism, Indigenous solidarities, and anti-colonial solidarities is a complex one, especially in today’s contemporary world. One particular reason is the manifestation of diverse post-colonial and neo-colonial realities, an aspect which entails the reproduction of colonial power structures, practices, and relations (Holley, 2024). This brings the question of the current colonial configurations of the world to the forefront. While these questions have always been urgent, the level of urgency becomes as vivid as can be when an ongoing genocide is being broadcasted live on global media. Where discourses and practices of solidarity have always been important in relation to the anti-colonial world, the restructuring of imperial domination globally has complicated this through the further intensified and complex colonial fragmentation, and the shaping of anti-colonial subjectivities linked to national identities entrenched through such fragmentations.Tabar (2017) traces the different transformations of solidarity as discourse and praxis by focusing on solidarity with Palestine and Palestinians, namely emergent solidarity practices and what came to be known as the phenomenon of the “internationals”. This term refers exclusively to white European solidarity which is practiced in a protected space in contrast to inclusive black and feminist anti-colonial solidarities of the past, in addition to the term combining NGO workers and solidarity activists into one category…