Since the 1990s, Israeli agricultural settlements in the remote Central Arabah region have relied heavily on the cheap labor power of Thai migrant workers. Yet the agrarian settler‐colonial movement to which these settlers belong has historically rejected such “foreign labor” as a moral threat to the collective. Thai employees are thus enjoined not only to plant and pick vegetables in sweltering greenhouses, but also to enlist their own cultural resources to perform the tactful, implicit work of maintaining the settlement's public “face” as a pioneering, self‐supported Jewish community. The result, both at work and in public spaces, is a fragile, asymmetrical cultural intimacy, subtended by a convenient one‐sided misunderstanding which reflects the racial‐capitalist world‐system in which it is embedded. [agriculture, cultural intimacy, colonialism, community, facework, labor, migration, Thailand, Israel]

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Agricultural settlement geared to capitalist commodity production and accompanied by massive ecological interventions has historically been central to the Zionist colonial project of creating a permanent Jewish presence in the “Land of Israel.” The hyperarid southern region known as the Central Arabah is an instructive edge-case: in the 1960s, after the expulsion of the bedouin population, cooperative settlements were established here and vegetables produced through “Hebrew self-labor,” with generous assistance from the state. In the 1990s the region was again transformed as the importation of migrant workers from Thailand enabled farmers to expand cultivation of bell peppers for global markets. But today ecological destruction, depletion of water resources, and global warming cast doubt over the viability of settlement in this climatically extreme region. I locate the settlements of the Arabah within the historical political ecology of the Zionist movement, arguing that their current fragility exposes the essential precarity of capitalist colonization.

In volatile situations, resistance can often take an ambiguous form which demonstrates the power of the dominated but avoids provoking repression. Such ambiguity cannot be simply dispelled by ethnographers; rather, it must be acknowledged and accounted for through a methodology that is willing to accommodate uncertainty while demonstrating the researcher’s good faith and sufficient knowledge. I show how this can be done by narrating an episode of ambiguous resistance which took place during my fieldwork doing logistical labor in a warehouse in Ashdod, Israel, when the work crew of which I was a part successfully undertook to resist the removal of our popular forewoman, Oksana. Taking into account the precarious nature of warehouse employment and drawing on the ambiguous statements and non-verbal behavior of both workers and management, I probe the tactical advantages, strategic limitations and epistemological corollaries of ambiguous resistance in the struggle against domination.

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