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Wikipedia: Gaza Genocide
Janta Ka Reporter: Trump silent amidst global outrage on Jenin video; unthinkable step by UK govt. (Publ. 29 Nov. 2025)
- Today I’m going to present to you a true hidden gem.
But before I do that, I have to tell you that during the years 2007-2011 I myself had UN-affiliated assignments in the occupied West Bank. What I saw - and experienced - was for me very difficult to understand and comprehend and put into words at the time.
Incidentally, during approximately the exact same timeframe as I was there, a truly remarkable investigative journalist named Max Blumenthal (b. 1977) was doing ground work in Israel and Palestine for his book ‘Goliath: Life and Loathing in Greater Israel’ (publ. 2013).
What I was not able to describe, Blumenthal did.
Please do read his book.
But let us go on. I just recently discovered a truly remarkable collection of insightful interviews in relation to this subject. These are interviews with leading academics at the time (2010) and revealed to the public for the first time now in 2025. These are incredibly important and valuable talks to take into consideration for any concerning human being who wants to understand and educate themselves on today’s very pressing issues of judaism, zionism and the fascist, genocidal, religious extremist apartheid State of Israel.
Presented here are truly compelling long-form interviews with eminent distinguished leading scholars and academics such as linguist and social critic Noam Chomsky (b. 1928), political scientist and activist Norman Finkelstein (b. 1953), historian and author Norton Mezvinsky (1932-2022), historian and author Richard Lukas (b. 1937), linguist and political advocate Ian Hancock (b. 1942) and historian and author Albert Lindemann (b. 1938) - all presented by Ron Kelley in his recently established Youtube channel called ‘Is It Antisemitic to Tell the Truth?’.
And this seems to be just the beginning. More interviews are being published almost daily.
As it turns out, I have found that Kelley himself certainly is an accomplished photographer of note, as attested to in Sondra Hale’s article Out of Place: Israel in the Photography of Ron Kelley (2000 Al Jadid Magazine) as well as in his own article Israel’s Bedouin: The End of Poetry (1998 AMEU - The Link).
Here is Ron Kelley’s own introduction to his channel:
«The origin of this channel was when I had a year-long Fulbright Fellowship to Israel in 1992-1993. My project, as a visual ethnographer, was to document recent Ethiopian and Russian immigration to the Jewish state. Part of the project was also to document the indigenous Arab Muslim Bedouin. I lived in a desert kibbutz and it wasn't long before I began hearing disturbing stories about widespread state mistreatment of the Bedouin, legitimate citizens of the Jewish state. I then decided to tell their story by videotape, completely independently, as well as my other Fulbright tasks.
Returning to America with 100 hours of videotape material, I discovered only censorship, uninterest/avoidance of my documentary -- it had no platform and I gave up.
In 2010, in the U.S., I hoped to do a documentary about Jewish identity, the Holocaust, and Israel. I interviewed a few dozen scholars and others -- mostly Jewish -- and these interviews will be posted here at this site, for the first time seen.»
Ron Kelley’s first video presented is his own documentary Israel’s Destruction of Its Bedouin Citizens, filmed in 1992-1993. Kelley’s own introduction to his documentary is as follows:
«This documentary, an indictment of the "only democracy in the Middle East, " was recorded when I was a Fulbright Fellow -- for a year, as a visual ethnographer to investigate Ethiopian and Russian Jewish immigration to the Jewish state, as well as the indigenous Bedouin -- in Israel, 1992-93. It documents Israel’s destruction of its Bedouin (Arab Muslim) citizens. These people are formal CITIZENS of Israel, not outsiders of some kind.
The systemic Israeli mistreatment of the Bedouin was shocking, but it was equally shocking to discover that I could find no one to help me edit and finish the film when I returned to America. This movie cost me $25,000 out of my own pocket. No one, no grant organization, nor any other group, was willing to contribute a nickel to help complete the work from the 100 hours of material I had recorded.
I have no personal root to the Arab/Israeli conflict. My effort was purely a labor of moral conviction.
The most astounding shock, however, was when I returned to America after the year in Israel, created the movie, alone, as best I could, and discovered that there was no forum in America to show the movie. I went, physically, in person, to various Jewish organizations requesting them to view it. The only such person who was willing to give it a look was a rabbi at a Hillel group at a Midwest university. But he didn’t watch the whole film, only a little, and his sole response was that parts of it seemed “antisemitic.” No one, anywhere, wanted to see it. PBS and other TV venues had zero interest. The only forum this documentary ever had was through Americans for Middle East Understanding, a tiny, ignored organization critical of Israel. A few VHS copies that I created in my living room were sold through them. I even sent the documentary to an Arab film festival in Seattle. A guy from the festival eventually phoned me; he said they loved the film but were afraid to show it for fear that Jews would protest their festival. I am serious. I am not exaggerating. It was then that I realized that the walls of fear and censorship – including self-censorship in the Arab community – rendered my film project hopeless folly. No one dared to platform the ugly side of the Jewish state. I had no choice but to give up, years ago.
I present this movie now, recently digitalized from video -- still with help from no one -- with great sorrow that I failed to be able to aid those individuals within it who pleaded for help. But the injustices – to the Bedouin, and others – go on. The outrageous atrocities in Gaza, and the internet, however, have opened new opportunities for people to be afforded the truth about what Israel really is, beyond the Wall of Propaganda that has for decades enveloped us.
Welcome here, then, as is proclaimed, to the “only democracy” in the Middle East.»
The full interviews with the various scholars are the following (together with Kelley’s introductory notes below):
- Noam Chomsky: Antisemitism, Holocaust, Israel etc. (2010 Interview)
Interview with Noam Chomsky in his office at the Massachusetts Institute of Technology, 2010 (This interview has never been publicly seen until now – November 2025)
«In an interview recorded in 2010 (but never publicly presented until now), Professor Chomsky, famed as he is, was extremely generous in affording me time for an interview. I had a long list of questions for him, but was caught off guard when I discovered he could – understandably – only give me about a half an hour. I rummaged through my questions and edited them down, fast.
Subjects discussed include Norman Finkelstein, including Chomsky’s respect for his work, Finkelstein’s courage at DePaul University leading to destruction of his career (“exposing the American intellectual class”) as a university professor, Finkelstein’s meticulous criticism of the popular Joan Peters (1936-2015) pro-Israel book and the campaign to silence Finkelstein by pro-Israel ideologue Alan Dershowitz (b. 1938). This subject segued to how the Holocaust has become exploited as a political tool by the State of Israel and how, more generally, Gypsy/Roma decimation under the Nazis is not given much attention because the Jewish “Holocaust” – by those who run (as Finkelstein calls it, the “Holocaust Industry”) -- is widely considered to be “unique.”
Commentary further includes Chomsky’s perspective that Israel Shahak (1933-2001) (a Holocaust survivor, later resident of Israel, and activist for human rights, including Palestinian) and Finkelstein had/have been vilified by intellectual elites in both America and Israel. Chomsky also discusses how both the Holocaust and the accusation of antisemitism are used as tools to silence free speech dissent, how mainstream Jewish/Zionist interest in the Holocaust – and increased accusations of antisemitism -- took on special meaning and attention beginning with Israel’s 1967 war, and how mainstream American Jewry didn’t actually want Holocaust survivors to come to America (!) until that time.
Other topics explored by Chomsky include the accusation of “Jewish self-hatred”, sometimes – in Jewish mainstream circles -- the Jewish parallel to being a non-Jewish antisemite. Discussion also includes free speech issues around the loose subject of “Holocaust denial,” especially with laws regarding this subject in Europe.
Further discussion includes Jewish American activism in the Civil Rights movement and how it began to falter (and why), the Haredim (religious ultra-Orthodox Jews) who are largely anti-Zionist, The Anti-Defamation League (ADL) and its abandonment of dedicated civil rights issues to become a shill for Israel, and Chomsky’s critique of Mearsheimer and Walt’s book THE ISRAEL LOBBY.»
- Norman Finkelstein: Israel, Holocaust, Antisemitism, ADL, etc. (2010 Interview)
«This interview – never publicly available until now -- with Finkelstein was in 2010. He was doing a tour, giving speeches at colleges, and he generously afforded me time for an interview in the midst of his road travel.
Noteworthy, and affording him extra credence in his world view, Finkelstein’s Jewish parents were survivors of Nazi concentration camps.
Much maligned – and censored -- by supporters of Israel, Professor Finkelstein has reached special prominence on the internet recently because of his studied expertise about Gaza and the recent genocide there. Among his many limited-circulation -- but influential books -- is THE HOLOCAUST INDUSTRY (2000), a volume addressing the exploitation of Jewish suffering during World War II on behalf of modern Israel. Finkelstein has been a relentless critic of the Jewish state and its treatment of the Palestinians and, as such, has many ideological detractors.
Referenced at the beginning of this interview is the film AMERICAN RADICAL (released in 2009), which is a documentary about Mr. Finkelstein.
The interview here includes the subjects of:
The misinterpretation of an internet “viral” excerpt wherein Finkelstein passionately responds to a weeping woman about the Holocaust, the contradiction between how so many American Jews perceive social justice activism in America versus Israel, Jewish privilege and power in the United States, the “Jewish sense of superiority” (per secular achievement), the Holocaust’s “uniqueness doctrine” (wherein Jewish suffering is seen to transcend all others’ in World War II), the vendetta in academia against Finkelstein for his human rights activism (mainly regarding Palestinians), Elie Wiesel (1928-2016) and his “mystical” vision of the Holocaust, the weaponization of the accusation of antisemitism (including accusations of antisemitism against former President Jimmy Carter (1924-2024), Finkelstein’s disdain for “epithets” like “Zionism” or “anti-Zionism”, Jewish influence today (in the media, the publication world, and the arts), the use of Finkelstein’s work by antisemites, scholar John Murray Cuddihy (1922-2011) (wherein, in Finkelstein’s words – “You’re not allowed to find a rational explanation regarding Jewish conduct. That’s prohibited”), American Jewish claims to victim status despite being “an amazing success story,” mainstream reactions to Finkelstein’s books, Finkelstein’s rejecting of notions like “confronting Zionism,” etc.»
- Norton Mezvinsky: Israel, Jewish Supremacy, Judaism, Chabad Lubavitchers, Pt. 1 (Interview 2010)
- Norton Mezvinsky: Israel, Jewish Supremacy, Judaism, Chabad Lubavitchers, Pt. 2 (Interview 2010)
«Never seen before, I interviewed professor Mezvinsky in about 2010 at Central Connecticut State University where he was a teacher, eventually for over 40 years. He died in 2022. Ardent free speech activist, he was Jewish and, according to one Jewish journalist, was "an academic known for his anti-Israel views...who has been labeled as anti-Zionist [and who] holds strong views questioning the right of Jews to a homeland in Israel". In this regard, and because of his ardent criticism of traditional Jewish religious beliefs, he was typified by many in the mainstream Jewish world as a “self-hating Jew.”
Among his books was “Christian Zionism” and “Jewish Fundamentalism in Israel,” which he co-authored with Israel Shahak (1933-2001). (Shahak is famed as a Holocaust survivor, professor in Israel, prominent civil rights activist in Israel, and critic of Zionism and traditional Judaism, whose own book JEWISH HISTORY, JEWISH RELIGION (1994) was an exposé about troubling details of traditional Jewish religious faith). As one Jewish supporter of Israel, Asaf Romirowsky, noted, “Mezvinsky and Shahak are prime examples of Jewish academics who throughout their careers questioned their own religion and the legitimacy of the State of Israel.”
A local rabbi in Connecticut, Stephen Fuchs, once complained that Mezvinsky “has slanted the views of a whole generation of students about the Middle East. I am concerned that he has created a negative attitude towards Israel.” In later years, Mezvinsky was a co-founder and president of the International Council for Middle East Studies (ICMES).
In part 1 of the interview, professor Mezvinsky addresses:
Secular Jews versus Orthodox Jews in Israel, controversies about conversion to Judaism in Israel, Judaism is not a proselytizing faith, Reform and Conservative branches of Judaism aren’t considered legitimate by Orthodox rabbis, about a third of Soviet immigrants to Israel weren’t Jewish, Rabbi Menachem Mendel Schneerson (1902-1994) and the Chabad Lubavitcher organization, Mezvinsky’s studies of Yiddish texts by Schneerson, the “complicated” variety of interpretation of religious texts by various Jewish strands, Mezvinsky’s discussion that he is a member of a Chabad congregation, Rabbi Schneerson’s assertion that Jews have a superior soul over non-Jews as willed by God (and the only people who can convert to Judaism have an innately Jewish soul), the general notion in broader, traditional Judaism of Jewish superiority over non-Jews -- including in traditional prayers, Chabad rabbi Yitzchak Ginsburgh’s “extremist” views, is Yitzchak Ginsburgh (b. 1944) in good standing in the Chabad group?, dangers of Jewish and other faith’s fundamentalism, does antisemitism hold the Jewish community together?, etc.
In part 2 of the interview, professor Mezvinsky addresses:
The threat of antisemitism as the major rationale for the existence of Israel; the Talmud; two versions of the Talmud; the Talmud explains the Bible; traditional Judaism built on Talmud commentary; Jewish dietary laws; Reform Judaism; the concept of “self-hating Jew” (“Apologists and propagandists” label Jews like Mezvinsky/Finkelstein/Chomsky “self-hating Jew”); Parallel types of criticism from those labeled “self-hating Jews” in America aren’t labelled “self-hating” in Israel; The book 'The Israel Lobby' by John Mearsheimer (b. 1947) and Stephen Walt (b. 1955); The Israel lobby is the major reason U.S. supports Israel (Mezvinsky disagrees here with Chomsky); Mezvinsky’s refusal to be silenced for his critical views of Israel and some aspects of traditional Judaism; Importance of personal advocacy; the widespread censorship/misrepresentation of Hebrew texts when translating to English; why so many American Jews support civil rights in the U.S. but are “blind” to similar issues in Israel; the “syndrome of the Holocaust”; the minority of Jews who are rising to criticize Israel – especially on college campuses; the Anti-Defamation League which has “become an organization whose major purpose is to silence criticism of Israel; religious reference to Amalek and Jacob and Esau; Gush Emunim group in the West Bank; Israel Shahak as a “human rights activist” against God; Biblical sanction of mass murder by Israelites; Israel is not a democracy for non-Jews; efforts to censor and intimidate Mezvinsky, etc.»
- Richard Lukas: The Forgotten Holocaust / Non-Jewish Polish Genocide Under the Nazis, Pt. 1 (Interview 2010)
- Richard Lukas: The Forgotten Holocaust / Non-Jewish Polish Genocide Under the Nazis, Pt. 2 (Interview 2010)
«Little known; Polish Catholics, as well as Jews and others, were slaughtered en masse by the Nazis, who considered Poles/Slavs as “Untermenschen” (subhumans).
This interview, seen for the first time here, was conducted in 2010 at Mr. Lukas’ home in Florida. Lukas has taught history at Tennessee Technological University, Wright University, and the University of South Florida. He began his career focused on military history. He has written a number of books, among them Did the Children Cry? Hitler’s War Against Jewish and Polish Children, 1939-1945; Forgotten Survivors: Polish Christians Remember the Nazi Occupation; and, the best known, The Forgotten Holocaust: The Poles Under German Occupation, 1939-1944.
He is also the author of an article entitled “Jedwabne and the Selling of the Holocaust”, a response to a book, Neighbors, by Jewish author Jan Gross (b. 1947), which -- in Lukas’ view -- misrepresents facts and exaggerates Polish antisemitism.
Defender of the Polish people against smears of endemic antisemitism, struggling to present the story of non-Jewish Polish suffering under the Nazis, and daring to conflate both Jewish and non-Jewish children's stories under Nazi rule in Poland, Lukas eventually received the Janusz Korczak (1878-1942) Literary Award by the Anti-Defamation League (evaluated by a committee of Jewish and non-Jewish judges) in 1996. It had been granted and then rescinded (!) before it was quietly granted again by the organization’s “political leadership.”
Professor Lukas fought long for the Polish story under the Nazis to be heard, and was sometimes defamed, insulted, and/or ignored by monitors of the mainstream "unique" Jewish Holocaust narrative, and here he addresses, among other issues:
When starting his research, “there was very little I could get about the Polish tragedy unless I got it through the lens of Jewish Holocaust writers” (which Lukas believes is largely biased); how “World War 2 is mostly viewed -- thanks to mass media and popular culture -- by many as a “Jewish thing”;
Conflicts between mainstream Jewish historiography and Polish perspectives about the Nazi occupation of Poland; the difficulties of attaining free speech against the “traditional [Judeocentric] truth of the Holocaust”; the granting of a literary award to him by Jewish and non-Jewish judges for the Anti-Defamation League and its rescinding of his award by the ADL’s “political leadership” because, he believes, he didn’t focus on alleged Polish antisemitism; the eventual granting of the award without public fanfare;
Lukas’ irritation with Jewish author Jan Gross’ book NEIGHBORS, largely about an alleged endemic Polish antisemitism; mainstream Jewish historians and commentators about the Holocaust neglect or minimize too much about Nazi genocides of non-Jewish victims; Lukas’ critique of mainstream Holocaust scholars; media and other biases against Poles and Poland; enormous amount of “personal and professional animosity” against those who don’t accept the Jewish-centered genocide narrative;
How the mass media and popular culture focus on Jewish Holocaust suffering during World War II (an “inundation” of material that typically frames Poles in a pejorative "antisemitic" light), etc.
In part 2 of the interview, professor Lukas addresses:
Reasons for anti-Jewish hostility in Poland; exaggeration/misrepresentation by mostly Jewish historians about Polish antisemitism; Jewish monopoly in Poland in some trades; case of British historian Norman Davies (b. 1939) who (at odds with some historians about Poland) had an offered chairmanship in history at Stanford University rescinded, ostensibly for poor scholarship (but he was offered soon after to edit the Oxford History of Europe); Polish aid to Jews during World War II; passivity of Jews in Poland until Warsaw Ghetto Uprising in 1943;
Jewish Orthodox non-assimilation in Poland and difficulties in aiding them; rising Polish nationalism in Poland versus widespread Jewish nationalism (towards the communist Soviet Union or Zionism); Polish non-Jews’ tragedy under Nazism subsumed beneath the Jewish Holocaust; “inundation” of literature, movies, etc. about the Jewish Holocaust; “We have some real problems with the historiography of this [World War II] period,” hope for younger historians to be more objective about the Holocaust era; etc.»
- Ian Hancock: The Nazi Genocide Against the Roma (Gypsies), Part of the ‘Holocaust’, Pt. 1 (Interview 2010)
- Ian Hancock: The Nazi Genocide Against the Roma (Gypsies), Part of the ‘Holocaust’, Pt. 2 (Interview 2010)
«This interview, never publicly seen before, was conducted in 2010 at the University of Texas.
Professor Hancock is of Romani (traditionally known in popular culture as “Gypsies”) heritage and has been both a scholar on various linguistic subjects and an advocate for his people, writing over 300 books and articles about the Romani language and community. He was the first Roma to acquire a PhD in Great Britain and is one of the best-known activists for Roma rights and heritage. He has headed the Romani Archives and Documentation Center at the University of Texas, has represented the Romani people at the United Nations, and has been a member of the U.S. Holocaust Memorial Museum Council under president Bill Clinton (b. 1946). (Often ignored or minimized, the Nazi genocide against the Romani [“Gypsy”] community during World War II is called the Porajmos).
Professor Hancock retired from active teaching in 2018. In this interview he addresses:
Stereotypes of the Romani culture; overview of Romanis; Jewish culture is “exclusive,” like Roma; some in the Jewish community see the Holocaust as an exclusive – and unique – event; a similar percentage of Roma were murdered by the Nazis as Jewish victims; both Jews and Roma were subject to a parallel Nazi “final solution”; racism against -- and disrespect of -- Roma at the U.S. Holocaust Memorial Museum Council; William Duna’s and Hancock’s struggles at the U.S. Holocaust Memorial Museum Council wherein “we have been called all kinds of horrible things – that we’re trespassing [on the Jewish Holocaust], that it’s an insult to the Holocaust [for the Roma] to be associated with it,” the injustice of the Holocaust victimhood “ranking system”; with the change of U.S. presidents Roma were inexplicably not represented on the U.S. Memorial Holocaust Museum council; no difference between Jewish and Roma fates under the Nazis; Norman Finkelstein’s work about the Holocaust; etc.
In part 2, professor Ian Hancock continues his comments, including Romani (Gypsy) difficulties in getting recognition for the genocide against them by the Nazis in World War II; Racism, ignorance, and bigotry against the Romani even by council members of the U.S. Holocaust Memorial Museum; Romani difficulties in penetrating the mainstream "exclusivity" of the mainstream Jewish Holocaust narrative, etc.
NOTE: William Duna, fellow Roma mentioned here by Professor Hancock and who served on the United States Memorial Holocaust Museum council before Hancock, was also interviewed and his comments about his experiences – including those on the Holocaust council --will be posted here soon.»
- Albert Lindemann: Do Jewish Beliefs and/or Actions Ever Cause Antisemitism?, Pt. 1 (Interview 2010)
- Albert Lindemann: Do Jewish Beliefs and/or Actions Ever Cause Antisemitism?, Pt. 2 (Interview 2010)
- Albert Lindemann: Do Jewish Beliefs and/or Actions Ever Cause Antisemitism?, Pt. 3 (Interview 2010)
«This interview was conducted in 2010 in professor Lindemann’s office at the University of California – Santa Barbara, a college where he eventually taught for nearly 50 years. (This interview has never been publicly seen until now). He is best known for his book ESAU’S TEARS: MODERN ANTISEMITISM AND THE RISE OF THE JEWS (Cambridge University Press). Among his other books, he was also the author of ANTI-SEMITISM BEFORE THE HOLOCAUST; THE JEW ACCUSED: THREE ANTI-SEMITIC AFFAIRS (DREYFUS, BEILIS, FRANK); and THE HISTORY OF EUROPEAN SOCIALISM.
Professor Lindemann is not Jewish. This is a relevant point, as few non-Jewish scholars have risked an objectively detailed study of the subject of antisemitism to – while not defending any justification for such hostility -- examine actual historical reasons for it.
His book ESAU’S TEARS (1997) attracted considerable animosity in some Jewish quarters. Responding to one such scholarly critic in Commentary magazine, Lindemann wrote “I make no apologies about writing a provocative book, one that questions many familiar interpretations and will raise hackles in some quarters—is this not what scholarship is supposed to be about?”
Among Lindemann’s defenders was Jewish scholar Richard Levy (1940-2021) who wrote that “Lindemann, in the company of Hannah Arendt (1906-1975), Jacob Katz (1904-1998), and many others, does not accept the comforting but fallacious notion that Jews have had nothing to do with the generation of anti-Semitism.”
In part 1 of this interview, professor Lindemann addresses:
The subject of antisemitism is extremely emotional for some; there are “sacred cows” in the examination of this field of academic study and research; “If you say certain things you will get people very angry with you”; antisemitism in the Arab world and radical Left; “being hated” as part of Jewish identity (younger Jews are less connected to that); there is more migration OUT of Israel to America than into it; “Jews are certainly very penetrating observers of non-Jewish society, but there aren’t many non-Jews who are penetrating observers of Jewish society”; most “scolding” of Lindemann by (mostly Jewish) critics comes from “far right neo-cons”; the subject of Norman Finkelstein (b. 1953); Lindemann was attacked constantly in the American Historical Review journal; Lindemann has seen a commentary called by some “the Lindemann Thesis” (that Jews are responsible for antisemitism) which Lindemann does not endorse;
Jewish rise in power and position is obvious, and sometimes part of anti-Jewish animosity; widespread belief – even in academia – that “you dare not blame the victim”; traditional Jewish beliefs, per Exodus/Genesis and Jewish holidays like Purim, Hannukah, etc. wherein Jews are brought up -- according to such texts -- that they are “unfairly hated”; “some Jewish texts take pride in the fact that they killed the Jewish dissident (Jesus)”; traditionally, “Jews celebrated the death of Christ” (“Modern Jews have pretty much suppressed that”); most non-Jews don’t know much about Judaism or the Arab-Israeli conflict (and in conversations with Jewish friends and such “most non-Jews become quiet – they are intimidated”);
Discussion of the issue of “race” (for some Jews, especially in Orthodox communities, this is a component of Jewish identity; complications of the question what is “the Jewish people?”; converts to Judaism are not recognized by many Jews as being authentically Jewish; discussion of Orthodox Chabad Lubavitchers and their famous rabbi Menachem Schneerson (1902-1994) (Lindemann believes that some of Schneerson’s teaching, per the Jewish soul, “is an expression of racism”); Jewish author Stephen Bloom’s book about Postville, Iowa, and the Chabad community and its “corrupt rabbis” that caused such problems in that town, etc.
In part 2, professor Lindemann addresses:
The word “antisemitism” as a “whistle blower blown way too much,” is it antisemitism when people don’t like Jews or want to live with Jews? -- those two things describe some Jews’ attitude towards Gentiles; Jews in the U.S. are among the most liberal-minded; limits of free speech; in places like Europe you can be put in jail for years for saying the Holocaust doesn’t exist;
“My responsibility is to say what I think is actually true and not play the game of ‘How will this go down?’”; people of many different perspectives have praised his book ESAU’S TEARS but “some respected scholars have reviewed the book and completely misrepresented it”; there is broad opinion in the Jewish community but there are some who “try to keep debate limited”;
“The defense of Israel has been cruder, the demonization of Arabs cruder …”, some things said in defense of Israel aren’t true; the influential book and movie EXODUS (1960) is “nonsense”; Lindemann’s book ESAU’S TEARS makes issues in the Arab-Israeli conflict more ambiguous; explanation of Lindemann’s title for his book ESAU’S TEARS (in traditional religious lore, Esau – the ‘archetypical Gentile’ – and Jacob – the “father of the Jews’ – are twins. Jacob and his mother trick Esau and the title “Esau’s Tears refers to the tears of indignation when he finds out he had been tricked”;
‘Self-hating Jew’ is a term used “by many Jews to describe someone they don’t like”; discussion of the necessity of generalizations in describing any people, culture, or country, Jewish “dual morality” (yes, but virtually any group has such a thing), etc.
In part 3, professor Lindemann addresses:
Jews in Eastern Europe included religious Ultra-Orthodox Jews, the Socialist Bund, and communists; many Jews, worldwide, had an admiration for Leon Trotsky (1879-1940), who was Jewish; at one point in time there was a death penalty in the Soviet Union for antisemitism; Jews were overrepresented in both the capitalist and communist worlds (Who spoke for the Jews?);
Karl Marx (1818-1883) (fulfilling the notion of the “self-hating Jew”) wrote an article denouncing Jews, saying that, in essence, “the selfish principle is the Jewish principle”; Jews have had the opportunity to tell their history of suffering wherein the history of illiterate peasants in Eastern Europe (Ukraine, etc.) wasn’t often told; Jews were relatively poor in Eastern Europe, but “for most of history Jews were better off than the people around them”;
Many Jews “are persuaded that there is something unique about their suffering” (ultimately a religious concept); increased attention to the Holocaust over the years; many “young people today are historically illiterate”; German and Hungarian Jews had a low opinion of Eastern European Jews; Theodor Herzl (1860-1904), the founder of Zionism, “did not like most Jews he came into contact with”; Christianity;
Jews themselves have recognized that some Biblical texts are dangerous; for some Jews, in a religious context, you can look at antisemitism as bad Gentiles -- God using them to punish Jews, etc.»
- End.
Kamera: Nikon FE2
Linse: Nikkor-S Auto 55mm f1.2 (1970)
Film: Kodak 5222 @ ISO 400 -1EV
Kjemi: Xtol (stock / 9 min. @ 20°C)
Wednesday 19 June 2024: To understand Israeli society today, you have to know about both the fascist ideology of Zionism and it’s present-day blend with extreme jewish religious fundamentalism.
There is a lot that has been written about Zionism; but personally I feel there is not so much knowledge in the West - or in the World as a whole, really - about jewish religion in general and jewish fundamentalism in particular. However, if as a Westerner you visit Israel you will pretty soon be subject to a plethora of quite insane and weird archaic jewish religious kookery (I speak from personal experience). Having knowledge about jewish culture, their religious traditions, historical background and past and present-day religious practices is essential if you want to understand how and why the already quite fascist Zionist military State of Israel has become such a totally religiously unhinged, irrational and all-out genocidal society in the past few decades since 1967.
Therefore, today I will present to you the final note on bibliographies from the 2004 edition of the book «Jewish fundamentalism in Israel», which is, in essence, a condensed summary of the book; originally published in 1998 and written by the well-known Israeli human rights advocate and activist Israel Shahak (1933-2001) together with American historian Norton Mezvinsky (1932-2022):
Note on Bibliography and Related Matters
Serious books describing a social phenomenon usually contain a bibliographical listing or essay, detailing and perhaps briefly discussing the primary and secondary sources consulted by the authors. For some years we have read a significant number of books in English and Hebrew that are concerned with Judaism and the State of Israel. In our book we decided to refer only minimally to those books in English; we relied primarily upon the Israeli Hebrew press, basic Jewish religious (and in a few cases literary) texts and some learned Hebrew articles, published in Israeli journals and magazines. We identified these in our text. Our first reason for doing this is that Hebrew sources are, with few exceptions, the most pertinent in dealing with Jewish fundamentalism in Israel. We are nevertheless aware that the number of books that focus on aspects of or background to our topic, published in English and languages other than Hebrew, is large. We wish to offer an explanation about why we did not cite, and most often ignored, much of this voluminous literature.
We believe that the great majority of the books on Judaism and Israel, published in English especially, falsify their subject matter. The falsification is sometimes a result of explicit lying but is mostly the result of omission of major facts that may create what the authors consider to be an adverse view of their subjects. Many of the books that fit into this category are comparable to much of the literature produced in totalitarian systems, whether religious or secular and whether or not embodied in a state. We do not deny that books on Israel and Judaism published in English have value; they may, and often do, contain correct and valuable information. Books about the USSR under Stalin or his successors written by Stalinists, books about Iran written by followers of Khomeini, books on Christian fundamentalism written by its adherents often contain correct and valuable information. Many other analagous examples exist. What usually makes such books unreliable are not so much the lies but rather the purposeful omissions. Regarding Judaism and Israel, the omissions are more blatant and numerous in books published in English outside of Israel than they are in Israel’s Hebrew literature. The omissions pertinent to our subject of Jewish fundamentalism exist for the same apologetic reasons as do the literary omissions in any totalitarian system. The information freely available in Hebrew can and should be used to redress apologia by omissions in English. The coverage in Hebrew of Jewish fundamentalism is more complete and is not riddled with omissions, because, as our book shows, Jewish fundamentalism poses an immediate threat to the beliefs and style of life of a majority of Israeli Jews. Jewish fundamentalism, if it increases in strength, could destroy Israeli democracy; this danger does not exist in the diaspora where Jews, even when supporting the worst aspects of Jewish fundamentalism, benefit from democracy and pluralism. In our view the State of Israel has faults that have been and still are caused by the nature of Zionism and by the open and hidden influences of Jewish fundamentalism. To exchange the present reality of the State of Israel for a Jewish fundamentalist state of either the Haredi or messianic variety would create a far worse situation for Jews, Palestinians and perhaps the entire Middle East. We believe that our book, based primarily upon Hebrew sources, correctly points out this danger for the first time in English.
To document our above comments, we shall present a short list of important issues in Israel and in Jewish history of the diaspora before the modern period, which are relevant for Jewish fundamentalism but are nevertheless omitted from the literature in English about Israel and Judaism. We shall first consider two issues, closely connected to Jewish fundamentalism, that are not specifically mentioned in our book. We shall thereafter present some issues that, although discussed in our book, are not mentioned in the voluminous literature in English. During the Labor Party primaries of the 1999 Israeli election campaigns, accusations appeared in the Hebrew press claiming that fraud in the vote counts occurred in Druze and Arab sectors of the party. The use of such expressions should raise concern. Political parties in the United States and Britain do not specify Jewish, non-Jewish or similar sectors. Readers of the Israeli Hebrew press know that an Arab or Druze, that is, a non-Jew who is an Israeli citizen, even if living in Tel-Aviv or Haifa, cannot belong to the Labor Party branch of her or his neighborhood; that person must belong to one of the two sectors that exist for Druze and Arabs respectively. Jews cannot belong to one of those sectors. Consequently, an Arab living in Tel-Aviv votes in the primaries of the Israeli Labor Party only as a member of the Arab sector and not together with her or his neighbors. Other types of sectors also exist, based upon social structure in the Labor Party. The kibbutzim sector is one example. In these other sectors membership fluctuates according to the natural movements of population, not according to racist criteria. A kibbutz member of the Labor Party who leaves the Kibbutz to settle in Tel-Aviv becomes a member of the party branch of that person’s new neighborhood; conversely, a Tel-Aviv member of the Labor Party who joins a kibbutz automatically becomes a member of the kibbutz sector. In contrast, an Arab member of the Labor Party remains an Arab wherever that person lives, confined ethnically or more precisely religiously. Such a proposal for the operation of political parties in the United States or Great Britain would be quickly labeled and condemned correctly as anti-Semitic. Such a proposal would be roundly discussed in the press and in other literature concerned with the United States and/or Great Britain. In the voluminous descriptions in English of Israel, this phenomenon, although known in Israel, is almost never mentioned.
The probable reasons for the above omission are most likely the same as those for other similar omissions. The first and most important probable reason is that many Jews and those who sympathize with them wish to avoid comparisons between what rights Jews as a minority in the diaspora demand for themselves and what rights Jews deny to non-Jews in those areas where Jews are a majority and wield the power. We believe that Jewish fundamentalism justifies, explicitly and unconsciously as a believed survival tactic, both the discrimination and its cover-up. As noted in our book, Jewish fundamentalism in Israel influences most of society. Its influence is especially significant in regard to the principles of Israeli state policies, but its hidden and often clear-cut influence upon a majority of Jews in the diaspora is strong. Two additional reasons in our view account for omissions of vital facts in the English discussion of phenomena in Israel that could be disturbing to many people. A hidden, and sometimes not so hidden, assumption made in much of the English literature about Judaism and about Israel as a Jewish state is that Jews are morally superior to all other nations. This is the most important belief of Jewish fundamentalists who condemn almost everything “not Jewish” mostly because it is non-Jewish. Any discussion of the fact that many Jews, when they are able, practice the same kind of discrimination against non-Jews that some non-Jews practice against Jews could be detrimental to the theory of Jewish moral superiority. Although we believe this is part of racist theory, which we oppose, we understand that unfortunately human beings, including Jews, often have xenophobic tendencies influenced by historical circumstances. Thus, Jews can and should be viewed within the same context as other human beings and should in this regard work to eradicate Jewish xenophobia by exposing it in its present and past forms. The second reason emanates from writers who are apologists for and from other advocates of the Israeli political left. The Labor Party in Israel has consistently practiced blatant racism. Likud, the most important party of the Israeli right, has not practiced racism so severely and generally as has the Labor Party. As opposed to the Labor Party situation, Arabs have been, and still are, able to be members of Likud in their own neighborhood branches. The idea that the Israeli right wing is in this particular case better than the Labor Party is abhorrent to the dogmatists of and apologists for the left just as in the 1930s the idea that many practices in Great Britain were better than those of Stalin was abhorrent to fellow travelers. The refuge in both cases was and is a consistent omission of facts that do not fit into the dogma.
A similar case in point is kibbutz membership in Israel. The kibbutz is one of the most admired, especially by leftist apologists, Israeli phenomena. It is a fact, widely known and discussed in Israel, that only Jews can be kibbutz members. Non-Jews who wish to become kibbutz members must not only acquire the approval of the kibbutz members; they must, as a condition of joining, convert to Judaism. The Israeli Chief Rabbinate has established conversion schools for non-Jews who wish to join kibbutzim. One of the conditions for conversion to Judaism of women in this as in other situations is that the female convert must be observed naked in a purification bath by three rabbis. Some of the other conditions for conversion of those non-Jews desirous of joining kibbutzim are lighter than are conditions for other potential converts. The Israeli Hebrew press has often focused upon the degree of difference in conversion procedures and has also mentioned repeatedly that to date not one Palestinian has become a kibbutz member. This specific, clearly influenced by Jewish fundamentalism, is almost always omitted in English language books published about and media coverage of Israel. We need not emphasize the wide discussion that would ensue if a British or American institution allowed Jews to become members only if they converted to Christianity.
Scholars and news media people who purport to describe Israel authoritatively have, as previously indicated, systematically ignored by omission critical phenomena, discussed in our book. Some examples of this follow. In Chapter 1 of our book we mentioned that the concept of Jewish blood bound together the Israeli secular right wing and religious Jews. This concept, which deems the blood of a killed or wounded Jew to be infinitely greater in value than the blood of a killed or wounded non-Jew, is of supreme importance in Israeli politics. The Netanyahu government in 1998 refused, even when pushed by the United States government, to release Palestinian prisoners who had killed Jews, whether they were soldiers killed in a clash or civilians murdered in a terrorist attack. The Jewish blood concept was the only possible reason. The same Netanyahu government, as well as some previous Israeli governments, have not objected to freeing Palestinian prisoners who had killed other Palestinians. The Palestinians killed were usually presumed to be agents of the Israeli secret police. The same situation has existed in regard to the Israeli security zone in southern Lebanon and to the South Lebanese Army. The main reason for creating those entities, which have prevented a cease-fire occurring between Israel and Lebanon, was the Israeli desire, influenced by Jewish fundamentalism, to save “Jewish blood.” A majority of Israeli Jews have paid little attention to Lebanese, who have been killed, whether they were members of the South Lebanese Army or simply inhabitants of this zone. Bursts of anguish and even protests, on the other hand, have accompanied almost every Jewish casualty. Israeli protesters demanding that Israel leave Lebanon have mentioned only the Israeli casualties. Usually, only those Israeli Jews who have openly opposed Jewish fundamentalism in all its aspects, such as Israel Shahak, one of the authors of this book, have mentioned the Lebanese casualties. The politically important distinction between Jewish blood and non-Jewish blood is well-known to most Israelis but is ignored by almost all those who write about Israel and its policies.
As also noted in Chapter 1, Rabbi Ovadia Yosef (1920-2013), who commands the unquestioned allegiance of ten Shas members of the Knesset, argued in a published article that Israel is not sufficiently strong to destroy Christian churches on its territory and should therefore return some of the occupied territory to the Palestinians. Otherwise, Rabbi Yosef contended, Jews might be killed in a war that could erupt. We pointed out that most writers who discussed Rabbi Yosef’s alleged dovish leanings falsified by omitting his reasons for advocating concessions. In addition to emphasizing Israeli weakness, Rabbi Yosef expressed willingness to command the destruction of idolatrous, Christian churches if Israel and the Jews were sufficiently strong to do this without serious damage to Jews. Rabbi Yosef thus illustrated the fierce and visible hatred of Christianity and Christians so evident among fundamentalists Jews and, to a lesser extent, among many other Israeli Jews of the political right. Although discrimination against and persecution of Jews in Christian countries has helped to persuade some secular Jews to accept this fundamentalist attitude, it is not the sole explanation. Oriental Jewish rabbis, and to a lesser extent their followers who came from Muslim countries wherein they were generally not persecuted by Christians, have expressed more hate of Christianity and its symbols than the fundamentalist European rabbis and their followers who were persecuted by Christians. In dealing with political factors in our book, we did not specify many of the often petty forms of hatred of Christianity that are officially approved.
[Note: See 'Spitting on Christians is a Jewish tradition' (Publ. 4 Oct. 2023) - Maybe you don't remember; but this was all over international news 3 days before October 7 2023.]
One case in point is that Israeli educational authorities removed the international plus sign from the textbooks of elementary arithmetic used in the first grades of Israeli schools. Allegedly, this plus sign, which is a cross, could religiously corrupt little Jewish children. Instead of the offending cross, the authorities substituted a capital “T.” This substitution was made some years after Israel became a state; the influence of Jewish fundamentalism was responsible. If this substitution had been made by the Taliban in Afghanistan, by the Iranian regime or by China during the cultural revolution, it would probably have been discussed at length. In contrast, this easily discoverable fact has been omitted in English-language articles and books concerned with Israeli Jewish society and Judaism. This omission is but one piece of the existent evidence that most books of this genre are unreliable.
In Chapter 2 we pointed to specific acts of discrimination against and abuse of women perpetrated by Jewish fundamentalists. Seemingly unimpressed by the Israeli Hebrew discussion of and the Israeli Jewish feminist criticism of this discrimination and abuse, writers of English-language books and articles about Israel have rarely mentioned this phenomenon. They have not acknowledged that until modern times most Jewish women were kept illiterate and denied education by command of the rabbis. They and others have condemned abuses of women in Iran and other countries but have refused to specify the even more abusive acts against women in Israel. Jewish feminists have instead celebrated in their writings the few important Jewish women mentioned in the Bible and the one woman mentioned in the Talmud, Bruriah, the wife of the second-century AD sage, Rabbi Meir. The diaspora Jewish feminists and other English-language writers have neglected any reference to the disparaging stories about women in talmudic literature; they have also failed to admit that from the time of Bruriah until the advent of modern influences upon Jews in western Europe in the seventeenth century not one Jewish woman was sufficiently important to be emphasized as a leading figure in Jewish history. (This can be compared to the numerous women who became leading figures in many areas, including religion, in Western Christendom in the same time period, in spite of Christianity’s well-known discrimination against women.) The inescapable conclusion is that English-language sources are unreliable, not only in the study of the Jewish fundamentalist attitude towards women but also in the more general study of the status of women in historical Judaism.
In discussing the topic of Jewish blood in Chapter 2, we quoted both the previously mentioned Rabbi Ovadia Yosef (1920-2013) and the former chief rabbi of Israel, Rabbi Mordechai Eliyahu (1929-2010), both of whom ordered pious Jews not to accept blood donations from non-Jews unless their lives were at risk. These two eminent rabbis, as well as others inside and outside of Israel who agree with this view did not invent this opinion. This and other similar opinions, existent from the beginning of blood transfusions, are based upon a talmudic prohibition that does not allow a non-Jewish nurse to breast feed a Jewish child. The cited reason for this prohibition is that the milk from a non-Jewish woman would have an adverse effect upon a Jewish child. In Chapter 2 we quoted the discussion of the Jewish blood topic that was published in 1995 not only in Israel’s most widely read daily Hebrew newspaper but in other Hebrew newspapers as well. We can assume that readers of this book who are not literate in Hebrew and who were not previously told about such discussion in the Hebrew press would be unaware of this prohibition of pious Jews accepting blood transfusions from non-Jews and sometimes even from secular Jews. This prohibition is not to be found in English-language articles or books about Judaism or Israeli Jewish society. (Some fundamentalist Jews may discuss this topic among themselves, but they limit that discussion to their own groupings and do not write about it for publication in English.) It would be absurd to suggest that in the last years of the twentieth century scholars, writers and others from around the world would not discuss and attack an analogous edict, issued by highest ranking Christian Church leaders, prohibiting Christians from accepting blood transfusions from Jews. The prohibition is not a secret; it has been openly discussed in the Israeli Hebrew press. This is yet another example of distortion by omission, which makes English-language coverage of various aspects of Israeli Jewish society unreliable.
In Chapter 3 we briefly discussed how followers of Rabbis Ovadia Yosef (1920-2013) and Elazar Shach (1899-2001) attempted to use magic against one another. This occurred after the struggle between these two leading rabbis became intense. The political significance here transcended the Yosef–Shach disputation; the alleged use of magic is part of the deep division between Israel A and Israel B, which are defined previously in both our text and glossary. Members of Israel B, following some historic Jewish customs, believe in magic and witchcraft; they often practice it themselves or follow directives supposedly derived from it by rabbis and kabbalists. (Books in Hebrew detailing instructions for spells and witchcraft recipes have been best sellers in Israel for many years.) Individuals who are reputed to achieve success by use of magic frequently obtain political power in Israel. Most Israeli political pundits are agreed that one of the important reasons for Benjamin Netanyahu’s victory in the 1996 election was the exclusive blessing he received during the campaign from the kabbalist Rabbi Yitzhak Kadouri (1898-2006), and the firm refusals of many Jewish magicians and kabbalists to bless Shimon Peres (1923-2016). (Only the Hassidic Belzer rabbi said that he was neutral regarding Peres.) Rabbi Kadouri has remained to date a widely reported, highly visible Hollywood type star in the Israeli Hebrew press. He was at the center of media attention when he descended below the surface of the sea in Eilat in a device, usually used to allow tourists to see underwater sea life, and supposedly instituted spells in order to avert an earthquake that was predicted by scientists. He claimed to have diverted the earthquake from Jews to non-Jews. Many Israeli Jews believed this claim, because the predicted earthquake was light in Eilat but was much more severe in upper Egypt.
Another example of the popularity in Israel of magic was evident in the circumstances surrounding the 1999 trial in the District Court of Jerusalem of a major Shas Party politician, Aryeh Deri (b. 1959). Deri was convicted and sentenced for taking bribes in spite of tens of amulets hung on his body and blessed by the most outstanding kabbalists, who additionally engaged in other magic ceremonies on Deri’s behalf. At the same time of this trial a scientific congress on the use of magic and witchcraft in Judaism was held in Jerusalem. Tom Segev (b. 1945), a columnist for Haaretz and one of Israel’s best known authors, wrote that the use of magic by Jews was nothing new in Judaism. In his March 26, 1999, Hebrew-language Haaretz article, Segev transcribed a magical recipe found in a book, composed in talmudic times (AD 200–500) but still popular in the Diaspora in the eighteenth century. This recipe, which was devised to confuse a judge and cause him to acquit unjustly a person who used magic, called for the following: “Slaughter a lion cub with a copper knife. Gather its blood; tear out its heart and put the blood into it. Then, write the names of angels on the cub’s face, and wipe the names with three year-old wine. Mix the wine with the blood. Next, take three heaps of perfume (names omitted). After purifying yourself, stand before the planet Venus at night with the perfume and the blood, which must be put on fire.” This act would supposedly compel the bewitched judge to acquit. Segev reported that the Israeli scientists participating in this Congress believed magic to be “an inseparable part of Judaism – used in past intrigues involving rabbis.” To support this view, Segev quoted a saying in the Palestinian Talmud attributing the large number of High Priests during the Second Temple period to the fact that High Priests often killed one another by using witchcraft. This opinion expressed in the Palestinian Talmud is probably incorrect; the large number of High Priests during this period should most likely be attributed to bribery and other political actions of secular (mostly Jewish) authorities of time connected with making appointments. This opinion, which is not quoted in English-language writings on Judaism, nevertheless indicates the wide use of witchcraft by Jews’ attempting to kill one another in this time period. The typical picture, presented in English-language works, of the pious Jews of the third period of Jewish history is on balance invalid. The picture of the pious Jew of talmudic times, standing at night before a planet and attempting to perform magic rites, is more accurate and can help us understand the reality of Israeli Jewish society better than the fictional description offered by apologists. The use of magic in everyday life is also common in certain Jewish neighborhoods of New York, London, Paris and other cities.
In spite of its obvious political importance and social significance, this aspect of Judaism in modern times remains as widely unreported in English, and thus as unknown to those who do not read Hebrew, as the past use of magic and witchcraft. In all known societies some individuals have indulged, and still do indulge, in magic. The misguided attempt to hide this past and present tendency, which is widespread in Israel, has infested the English-language histories of the Jews. The substitution of apologetics for historical fact renders these history texts at least unreliable and perhaps unfit for study.
In Chapters 4 and 5 we dealt with the religious Jewish settlers in territories occupied by Israel since 1967 and with Gush Emunim, the movement that produced the settlers. Despite the attention given to the issues of Israeli settlements in the territories, English-language coverage has almost totally neglected the two major considerations, without which proper understanding of this overall topic is impossible. The first consideration is that the urge to settle has been theologically motivated and is a manifestation of Jewish fundamentalism. In discussions of the obligations that people must obey in countries ruled or influenced by Muslim fundamentalists the religious reasons are highlighted. In most English-language discussions of Jewish religious settlements, however, the religious reasons are usually either totally missing or are replaced with biblical quotations, uttered by the settlers. In our text we showed that the real motivating factors for the religious settlers, some of whom have moved to improbable sites, have minimal connections to the Bible. The real reasons emanate instead from a special idea of Jewish fundamentalism. This idea asserts that the messiah will arrive soon and postulates that the world is already in the messianic age.
We began Chapter 4 by asserting that messianic ideology, as a radical part of Jewish fundamentalism, is based upon the differences and opposition between Jews and non-Jews rather than simply between Jews and Arabs (or Muslims). Writers of English-language books, articles and book reviews have rarely mentioned this basic tenet, the major exceptions being those writers who have composed the invalid, out-of-context, virulent and poisonous anti-Semitic literature. The published reviews of Yehoshafat Harkabi's (1921-1994) book, Israel’s Fateful Hour, provide a good illustration of this point. The original Hebrew edition of this book was first published in Israel; the English edition was published thereafter in the United States in 1988. Harkabi’s book received wide attention in the United States because of its analysis of Israeli politics in the 1980s and its emphasis upon differences between the Labor Party and Likud in foreign politics. In one crucial chapter, from which we quoted and paraphrased in our text, Harkabi analyzed some major issues of Jewish fundamentalism and stressed the importance of messianic ideology within that context. Harkabi’s book was extensively reviewed in American publications, but only one reviewer in a small circulation progressive publication referred to this crucial chapter. The other reviewers in American publications avoided any mention of this chapter and/or its substance. Reviewers in Israel emphasized this chapter in their comments. The difference in reviewing between the United States and Israel is telling.
In maintaining that differences and opposition exist between Jews and non-Jews, messianic ideology continues to be the primary motivating factor for Gush Emunim and its major supporter, the National Religious Party. Those who have written about Israeli Jewish society and about Judaism but have avoided mention of this have distorted understanding. The significance here is most striking when the broad support, both direct and indirect, for Gush Emunim is considered. About one-half of Israel’s Jewish population supports Gush Emunim. The support, especially monetary, from Jews in the diaspora is also of great importance. Many Orthodox and other Jews as well in New York City and elsewhere have been and are encouraged to assist Gush Emunim by what they read in the largest circulation American Jewish weekly newspaper, the Jewish Press. Published in Brooklyn, the Jewish Press has been and continues to be an editorial advocate of Gush Emunim, often presenting op-ed articles written by leading Gush Emunim spokesmen. New York City and New York State politicians regularly seek backing of the Jewish Press during electoral campaigns. Not only have Jewish Press editorial writers advocated messianic ideology; they have also expressed admiration of Yigal Amir (b. 1970), the assassin of Yitzhak Rabin (1922-1995). The New York Times, which is read and probably influences many American Jews, has published in-depth analyses of Christian and Muslim fundamentalism but has refrained from presenting similar articles describing Jewish fundamentalism or even advocacies printed in the Jewish Press. Even so-called liberal American periodicals, such as the Nation and the New York Review of Books, which have published editorial comments and articles upholding and advocating Palestinian rights, have neglected to present analyses of Jewish fundamentalism in their own country. Readers of these and most other periodicals in the United States, and in other countries as well, would not know, unless they read books and articles published in Hebrew in Israel, that Gush Emunim’s goal is to build a “sacred society” whose nuclei are the Jewish settlements in the occupied territories. It is insufficient, if not folly, to advocate Palestinian rights without understanding and referring to the principal cause of the denial of those rights: Jewish fundamentalism in general and the messianic variety in particular.
The Goldstein massacre (1994), discussed in Chapter 6, was inadequately covered in the English press. That Israeli Jewish society was divided in its attitude towards the massacre was evident in the Hebrew but not in the English press and literature. Before the massacre, Goldstein’s (1956-1994) refusal as a doctor on religious grounds to treat non-Jewish patients, including soldiers serving with him in the army, was, although mentioned briefly, treated lightly in the English coverage. Baruch Goldstein (1956-1994) clearly derived his views from fundamentalist interpretations of sacred Hebrew texts. The English coverage indicated that he merely followed the teachings of Rabbi Meir Kahane (1932-1990), a whipping boy of the American press. In reality, Goldstein’s views were more broadly based and centered in Jewish fundamentalism. Having immigrated to Israel as an adult, Goldstein, prior to his arrival in Israel, had been influenced by the “Lubovitcher Rebbe” [Menachem Schneerson (1902-1994)] and his influential disciple, Rabbi Yitzhak Ginsburgh (b. 1944). His attitude, moreover, was condoned by important, Israeli politicians and the Minister of Defense. Articles in the Hebrew press, to which we referred in our text, discussed these points in depth; the English coverage avoided mention of much of this.
In Chapter 7 we showed how well-documented features of Jewish fundamentalism during the past 800 years, the third and longest period of Jewish history, have influenced and continue to influence contemporary Jews in the state of Israel and in the diaspora as well. Both the popular and more scholarly and renowned, standard Jewish histories, written in English, omit most of these features. The historic features of Jewish fundamentalism were manifest in the Rabin assassination and in the reactions to it. Because of omission, distortion and lack of criticism of Jewish fundamentalism, the English-language coverage could not and did not put the Rabin assassination in the correct context and thus was misleading.
Important issues are involved here, all of which are omitted in the standard Jewish histories. The first of these, well-known to serious students of the third period of Jewish history and especially to those who have knowledge of Jewish religious law and Orthodoxy, is that, before being affected by outside modern influences, Jewish society was not tolerant. On the contrary, autonomous Jewish authorities persecuted deviants, perhaps more than did Christian and Muslim authorities in their respective religions and certainly more than did pagan, Buddhist and Hindu authorities. The intolerant attitudes and activities, enshrined in the sacred texts of Jewish fundamentalism in all its varieties, influenced the behavior and politics of Jews, especially when they had autonomous power. To oppose the current dangers posed by Jewish fundamentalism, it is first necessary to expose its historical basis. As we have repeatedly stated, most writers of books on Judaism in English have not done this. Influenced by their heritage, many Jews have unfortunately either remained indifferent to the oppression of Palestinians in and by the State of Israel or have at times criticized acts of oppression as posing possible danger to Jews. Some of these individuals, for example, condemn the use of torture as being unconditionally inhumane when used by states other than Israel, but they argue pragmatically that its use by Israeli authorities is not in Israel’s best interest because of worldwide public opinion. Many of these same people in the United States are zealous in advocating and fighting for the separation of religion and state in their own country, but they react differently in regard to Israel. They do not criticize, indeed they most often support, the Israeli Ministry of Religion, which is almost always controlled by Jewish religious parties influenced by Jewish fundamentalism, for allotting only 2 per cent of its budget to non-Jews when nearly 20 per cent of Israel’s citizenry consists of Muslims and Christians. Both in Israel and in the diaspora the relatively few Jews who have attempted to defend non-Jews against discrimination and oppression by Jews have been those who have been influenced by modern theories of justice. The fact that the majority of Jews do not protest against, but actually support, Jewish discrimination against non-Jews, especially in the Jewish state, indicates, at least to some extent, the conscious and unconscious influence of Jewish fundamentalism. We believe that attempts to hide historical reality in Judaism and Jewish societies were wrong when Jews were discriminated against and persecuted in most countries. By the end of the twentieth century, when Jews have achieved greater power in many societies than any minority group of comparable numbers and when a Jewish state with nuclear weapons is protected by the United States, falsification by omission of Jewish history is purely adverse and totally unacceptable. The nearly total absence of discussion of the above intolerant aspects of the Jewish past and present in English-language books caused us to dispense with a traditional bibliographical listing or essay.
The issue of Jewish normalcy and the exceptions to it require examination. Jews in many instances oppressed their own people as other people did. During the same time period, for example, that rabbis ordered the hands of Jewish offenders to be cut, Spanish judges, as well as judges in most Christian and Muslim courts, did likewise. Rabbis ordered Jewish offenders put into stocks in the Polish-Lithuanian Commonwealth (1569-1795) just as non-Jewish authorities used the stock as a feature of regular punishment throughout Europe and in the American colonies. The systematic killing of informers, enjoined by eminent rabbis as a religious duty, has no parallel in other societies. Killing of informers has nevertheless occurred and still occurs in other societies and, as is the case in Sicilian society, is often well known. Scholarly historical works, historical novels and the classical literature in general of many countries and societies depict the sometimes-employed punishment of killing informers. In contrary fashion, the major Jewish historians who have written about the third period of Jewish history, for example, Salo W. Baron (1895-1989), Simon Dubnow (1860-1941) and Yitzhak Baer (1888-1980), have omitted such references in their works. Other highly regarded Jewish historians who have focused upon the Polish-Lithuanian Commonwealth, Christian Spain and Germany have done likewise. Numerous Israeli scholars, who have written in Hebrew and from whom we quoted and paraphrased in our text, have in contrast displayed more honesty in their scholarship by including examples of the systematic killing by Jews of Jewish informers. Consequently, those readers who are not literate in Hebrew (or have not been told in detail about books in Hebrew about Jewish history) must have distorted perceptions of this aspect of Jewish history. This reflection solidified our resolve not to include a traditional bibliographical listing or essay.
The distortions, largely by omission, in the English-language histories of the third period of Jewish history are greater and more severe than are those of the first and second periods. The reason for this is obvious. Because Judaism and Jewish history are so important for the history and theology of Christianity until and shortly after the time of Jesus, Christian historians and biblical scholars, often critical in their writings, dealt with Jewish history and Israelite society during the first two periods. The better Jewish historians of those two periods have felt obligated to follow trends established in scholarship in the nineteenth and twentieth centuries; they have engaged in critical discussion, even while complaining about what they regarded as hostile tendencies of Christians who wrote about Jewish history. Few Christian or Muslim scholars have been or are interested in Jewish history between AD 70 and modern times, the third period. Apologetic writing of Jewish history is not unique. Most national histories include apologetic writings. The writing in English by Jews of Jewish history has remained far more retarded than have the writings of other national histories. A comparison that illustrates this point is the difference between the development of historical writing by American historians of United States history and the lack of development in the writing of Jewish history, especially of the third period. In recent decades standard United States history textbooks have included numerous negative features, previously omitted, of past discrimination and oppression of African Americans, Native Americans, women and other disadvantaged minority groups. As previously reiterated, most books in English of Jewish history, especially of the third period, continue to omit negative features of discrimination and oppression of both Jews and non-Jews by Jews. The harmful effects of these omissions remain.
We are finally troubled by the near unanimity in standard English- language Jewish histories regarding issues involving “Jewish interest.” Whereas the Israeli new historians of the 1980s and 1990s have sparked fruitful debate about basic issues not only of the past century in regard to Palestine but of the entire course of Jewish history, previous historians who wrote in English have omitted facts and disputations over interpretations of sensitive items. Having already detailed much of this in our bibliographical note, we, in attempting to illustrate our point, shall here present only one additional example. The famous scholar Gershom Scholem (1897-1982), early in his career raised an important intellectual issue about the nature of Judaism; soon thereafter he, together with numerous other scholars, dropped it. This issue then became virtually unknown to people who did not know Hebrew. In his first book in English about Jewish mysticism, Major Trends in Jewish Mysticism, based upon a previous set of lectures delivered in New York City, first published in 1941 and reprinted many times, Scholem questioned whether Jews who believed in Kabbalah had preserved the belief in monotheism that had been previously so characteristic of Judaism. In his seventh lecture towards the end of section five of the book, Scholem, after describing the process, which according to the Lurianic Kabbalah takes place by Jewish initiative within God, wrote: “To reconcile this process with the monotheistic doctrine, which was dear to the Kabbalists as it was to every Jew, became the task of the theorists of Kabbalistic theosophy. Although they applied themselves bravely to it, it cannot be said that they were completely successful.” These two convoluted sentences implied that the most popular form of Kabbalah, still believed by many Jews in Israel and in the diaspora, is not monotheistic. Actually, Scholem refrained from mentioning that many Jewish opponents of Kabbalah, before it became dominant around 1550 and during the Jewish Enlightenment, asked the same question more clearly and expressed more sharply their opposition to the predominant Lurianic form on the ground that it denied monotheism. Since then, scholars who have written in English about Judaism, including Scholem himself in later books, have not, with few exceptions, questioned whether Judaism in all its forms and all times was monotheistic and/or whether many pious Jews were believers in monotheism. (Raphael Patai (1910-1996) was one exception. In Chapters 5 to 8 of his book, The Hebrew Goddess, published in 1967, Patai raised this question. Israel Shahak (1933-2001), another exception, did likewise in his more recent book, Jewish History, Jewish Religion.) The scholars who have written in English about Judaism have, again with few exceptions, not considered in their books the even more important question of whether Judaism throughout its entire history has had fixed tenets.
We are aware that the books we have not put into a bibliography contain useful data. We nevertheless believe that these books are guilty of purposeful omission resulting in grave distortion and do not necessarily deserve to be listed in a bibliography. These books anyway can be easily found in other bibliographies. We append this note in lieu of a traditional bibliography in protest against what too often happens in Jewish studies outside Israel.
...has little to do with euphoria and everything to do with patience. It is not about feeling good. It is about endurance. Like patience, passion comes from the same Latin root: pati. It does not mean to flow with exuberance. It means to suffer.”
- Mark Z. Danielewski, House of Leaves -
www.goodreads.com/quotes/tag/passion
Colour my week: Lavender, post it then Tag it with #TP706
Full book description @ wonderlandbyrussellstrand.wordpress.com/2017/02/25/wonder...
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👈👈 Follow for more!!! Take a trip through Wonderland a place that's full of your wildest dreams. 💕 It is an exciting journey into the mind of a modern researcher.☮ 'A real gem of a book' with lots to subjects to learn about from ancient medicines, herbs and healings to meditation, spirituality, soul power and the seven stages of enlightenment.☯ In depth identifications of natural cancer killers, medicinal mushrooms and much more. These truths open the readers eyes to a whole new way of thinking. ✌️🌏💨Wonderland is an interactive internet book, with links to web pages, videos and interviews allowing the reader to follow along online. This is the key to knowing all you've ever wanted to know. 💯 Take the red pill and follow the white rabbit into Wonderland. 👣🐇💕=========================================
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Vicksburg, Mississippi est. 1825, pop. (2013) 23,542 • MS Delta
• Colonel Wm. W. (William Wallace) Witherspoon (1832-1864), 36th Mississippi Infantry, Sears Brigade • born, Copiah County, Mississippi • U. Of Mississippi class of 1859 • opened a law practice in Napoleon, AR
• fought in the battles of Iuka & Corinth, 1862 • according to one of his men he was a "brilliant officer," but "harsh, overbearing and tyrannical" when inebriated • nicknamed "Pewterspoon" —Confederate Colonels: A Biographical Register
• at Vicksburg, 1863, Witherspoon's 36th Mississippi deployed at the Stockade Redan • since this position guarded the avenues of approach to the city, it saw some of the most intense fighting of the siege
• on 19 May, the Union XV Corps under Maj. Gen. William T. Sherman attacked
"From that time our entire line became subjected to a murderous fire, and nearly every cannon on my line was in time either dismounted or otherwise injured." —Brig. Gen. Louis Hébert, CS
• After the barrage, the Union infantry surged forward
"At the proper time our batteries opened on them with grape, canister, and shrapnel shells, which told fearfully on their crowded ranks." —Confederate soldier, Witherspoon's 36th Mississippi
• Sherman's attack ended in failure —The 36th Mississippi Infantry During the Siege of Vicksburg, Mississippi Confederate
• on May 22, Grant's entire army moved forward to attack the whole of Pemberton's defenses
"Francis P. Blair's Division of Sherman's corps moved to attack the Stockade Redan, led by a volunteer group of 150 men armed with wooden planks to bridge the ditch in front of the Confederate fort. As the lead elements of the assaulting column, known afterwards as the "Forlorn Hope," passed through a road cut just 400 feet in front of the fort, the men of the 36th Mississippi rose to their feet and began pouring shot and shell into the ranks of the Union column. In spite of the ferocious fire, some Federal soldiers were able to climb the parapet and plant their regimental colors. However, the temporary gains were not enough and the attack again stalled in front of Stockade Redan."
"Grant's second assault, as on the 19th, failed to dislodge the Confederates. Tragically, the attempt added another 3,200 Union casualties to the rolls of the dead and wounded, along with several hundred more on the Confederate side. —The "Forlorn Hope" at Vicksburg —Jim Woodrick, And Speaking of Which…
• Witherspoon was taken prisoner after the fall of Vicksburg • paroled & exchanged • twice court-martialed for drunkenness, 1864 • later that year, he was killed leading a charge at the Battle of Franklin, TN, 1864
• monument cost: $225.50 for bronze, paid by Federal Government • sculpted, 1915, by George E. Ganiere (1865-1935), teacher at the Art Institute of Chicago, protege of Lorado Taft • other work in the park
• Vicksburg National Military Park preserves the site of the American Civil War Battle of Vicksburg (1863) • the 47-day Union siege ended in the Confederate surrender of the city • victory here & at Port Hudson, LA, gave the Union control of the Mississippi River • park includes 1,325 historic monuments & markers, 20 miles (32 km) of Civil War era trenches & earthworks, 144 cannons & the USS Cairo, a restored gunboat... read on
• originally established in 1899 • 5th national military park under the control of the U.S. War Department • ownership transferred to the U.S. Department of the Interior & the National Park Service, 1933 • 8th oldest National Park • Facebook
• Vicksburg's State Memorials • the military leaders of the Battle of Vicksburg [photos]
• National Register # 66000100, 1966
Lieutenant ERNST JÜNGER of the 73rd Hanoverian Fusilier Regiment 1915 - 1918
'IN STAHLGEWITTERN' Aus dem Tagebuch eines Stoßtruppführers
= "THE STORM OF STEEL" From A Warrior's Viewpoint
ZU ERNST JÜNGER (* March 29th 1895 in Heidelberg , † February 17 1998 in Riedlingen )
us.penguingroup.com/nf/Book/BookDisplay/0,,9780142437902,...
AND
www.alibris.com/search/books/qwork/8043371/used/Storm%20o...
AND
www.booksamillion.com/product/9780142437902?id=4860319613476
AND
www.buy.com/prod/the-storm-of-steel/q/loc/106/33641609.html
AND
www.goodreads.com/book/show/240485.Storm_of_Steel
AND
www.amazon.com/Storm-Steel-Penguin-Classics-J%C3%BCnger/d...
AND
en.wikipedia.org/wiki/Storm_of_Steel
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DOWNLOAD >> *READ ONLINE*
In Stahlgewittern: Aus dem Tagebuch eines Stoßtruppführers by Ernst Jünger
Language - German
www.gutenberg.org/ebooks/34099
****
PDF File for DOWNLOAD "THE STORM OF STEEL"
Language - ENGLISH
khup.com/keyword/storm-of-steel-ernst-junger.html
AND
www.keepandshare.com/doc/2006511/storm-of-steel-by-ernst-...
AND
www.filestube.com/80xOIp2XWbUBOGCbS5Cbjq/Storm-of-Steel-b...
AND
www.warez-files.com/ebo/ebook-Storm-of-Steel-Ernst-Junger...
AND
free-ebook-download.org/Storm-of-Steel.html
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***BEST*** ERNST JUNGER RESOURCE ON WEB *BAR NONE*
PHOTOS - VIDEO [Interview] - *Links*
ERNST JÜNGER @ ernst-juenger.org
****
***NEXT BEST*** ERNST JUNGER RESOURCE ON WEB
EMPHASIS ON 'IN STAHLGEWITTERN'
DAS BEGLEITBUCH ZU ERNST JÜNGER 'IN STAHLGEWITTERN'
FOOTNOTES TO NILS FABIANSSON'S THE READER'S COMPANION TO ERNST JÜNGER'S "THE STORM OF STEEL" FUSSNOTEN ZU NILS FABIANSSONS "DAS BEGLEITBUCH ZU ERNST JÜNGER 'IN STAHLGEWITTERN'
MANY PHOTOS - COVERS - EXHIBITS - LINKS
***AUTHORITATIVE -- COMPREHENSIVE -- EXHAUSTIVE***
NILS FABIANSSON @ stahlgewittern.blogspot
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GERMAN Edition - ERNST JÜNGER 'IN STAHLGEWITTERN'
E. S. MITTLER & SOHN (HAMBURG) IN DECEMBER 2007
(ISBN-10: 3813208885, ISBN-13: 978-3813208887),
NEW REVISED EDITION IN NOVEMBER 2010
(ISBN-10: 3813209210, ISBN-13: 978-3813209211)
www.koehler-mittler.de/shop/shop/article/viewArticleDetai...
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Storm of Steel - Ernst Junger @ FACEBOOK
www.facebook.com/pages/Storm-of-Steel-Ernst-Junger/111112...
AND
www.facebook.com/pages/Storm-of-Steel-by-Ernst-Junger/130...
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ERNST JÜNGER
Copse 125
A Chronicle of the Trench Warfare of 1918
Ernst Jünger's battle journals The Storm of Steel and Copse 125 are among the most important and lasting memoirs of the First World War.
In The Storm of Steel Jünger wrote memorably of "the emergence of a new man, the storm soldier … a completely new race."
In Copse 125 he focuses on a period nearer the end of the war in order to explore the forces and influences that had shaped this "new man", created by four years of trench warfare.
$15.00 | PB | 272 pp. | 0-86527-445-2
Howard Fertig, Publisher
www.hfertigbooks.com/book.aspx?id=4
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ERNST JÜNGER @ Wikipedia
en.wikipedia.org/wiki/Ernst_J%C3%BCnger
COMPARE >>
*GERMAN8 Wikipedia.de
de.wikipedia.org/wiki/Ernst_J%C3%BCnger
****
*Multilingual* section dedicated to Ernst Jünger (29.III.1895-17.II.1998), his work and his thought.
**MOST EXCELLENT** Resource *MANY Links*
@ Centro Studi La Runa
www.centrostudilaruna.it/sezioni/autori/ernst-junger
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SCHWILK, HEIMO: Ernst Jünger. Ein Jahrhundertleben (Ernst Jünger: A Life)
Piper Verlag, October 2007, 624 pp.
ISBN: 9783492040167
www.new-books-in-german.com/english/84/92/92/129002/desig...
Ernst Jünger (1894-1998), writer, fighter, beetle-sighter, was one of the most contradictory and controversial figures of the twentieth century.
In the course of his long career he could count Borges and Celan among his admirers, alongside Hitler and Goebbels.
He was a war hero and a dandy, a fervent nationalist and an equally fervent anarchist; he was accused of helping to pave the way for Nazism and upheld as an outspoken critic of the Nazi party.
He wrote autobiography and fiction, essays and aphorisms: his eight decades of writing include works on his experience in the trenches, a book about beetles, another about drugs, 5 000- odd pages of diaries, and essays on everything from military theory to metaphysics.
Schwilk, a journalist who knew Jünger personally and has had unlimited access to the Ernst-Jünger-Archiv in Marbach, has written a well-researched and highly readable book.
The young soldier’s passionate obsession with war and death is dwelt on at some length.
But the author is also quick to point out the inconsistencies – and so Jünger’s bloodthirstiness is mitigated by his sporadic war weariness, and later put into perspective by his horror of automatised warfare.
Jünger’s decisions to join the foreign legion and to volunteer to fight in the First World War, along with his experiments with drugs and his love of nature and literature are all interpreted as various forms of escapism, ways of seeking refuge from his lifelong sense of being an outsider.
The biography begins and ends with Jünger’s funeral and with his conversion to Catholicism shortly before his death.
It also includes some curious sidelights, such as its subject’s father’s views on women. What a man needed in a wife, opined Jünger père, was simply good teeth: beauty and intelligence were better avoided.
Although Jünger is by no means as well-known in the English-speaking world as in Germany, there is plenty here to interest English-language readers.
Recent re-issues of The Glass Bees (nyrb, 2000) and of Jünger’s most famous work Storm of Steel (Penguin Modern Classics, 2004) indicate that he is not just read on the Continent.
And for reasons as ambivalent as Jünger’s own life, this is, of course, a period of history that never fails to fascinate.
www.new-books-in-german.com/english/84/92/92/129002/desig...
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Jünger & Drieu La Rochelle
By Alain de Benoist Translated by Greg Johnson @ Counter-Currents Publishing, Ltd.
www.counter-currents.com/2010/07/junger-and-drieu-la-roch...
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Great War Dust Jackets
This site is designed to show dust jackets from books relating to The Great War ( World War I)
published between 1914 & 1939.
MANY *Links*
www.greatwardustjackets.co.uk/
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BOOKS By ERNST JÜNGER
www.amazon.com/Ernst-J%C3%BCnger/e/B000AQ44G0/ref=ntt_ath...
AND
www.alibris.com/search/books/author/Junger,%20Ernst/aid/2...
AND
www.goodreads.com/author/show/281443.Ernst_J_nger
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ERNST JÜNGER Gravesite @ findagrave.com
Wilfingen Cemetery
Wilfingen
Baden-Wurttemberg, Germany
www.findagrave.com/cgi-bin/fg.cgi?page=gr&GRid=9761372
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Elephant tapestry, dream catcher, peace sign and hippy van cushion.
I was told the book was a 1 out of 5 rating until the end, and then received a 3 out of 5... But still wasn't great, just an easy read.
That's your goodreads report of the day.
The following is a brief biography of Fredric Brown (1906-1972) from the Goodreads website (at www.goodreads.com/author/show/51503.Fredric_Brown):
"Fredric Brown was an American science fiction and mystery writer. He was one of the boldest early writers in genre fiction in his use of narrative experimentation. While never in the front rank of popularity in his lifetime, Brown has developed a considerable cult following in the almost half century since he last wrote. His works have been periodically reprinted and he has a worldwide fan base, most notably in the U.S. and Europe, and especially in France, where there have been several recent movie adaptations of his work. He also remains popular in Japan.
"Never financially secure, Brown - like many other pulp writers - often wrote at a furious pace in order to pay bills. This accounts, at least in part, for the uneven quality of his work. A newspaperman by profession, Brown was only able to devote 14 years of his life as a full-time fiction writer. Brown was also a heavy drinker, and this at times doubtless affected his productivity. A cultured man and omnivorous reader whose interests ranged far beyond those of most pulp writers, Brown had a lifelong interest in the flute, chess, poker, and the works of Lewis Carroll. Brown married twice and was the father of two sons."
Books to read, read or hand on...
See Goodreads...
The leather bound "Bay Books" of Australian classics, we bought in Perth after we were married, then added books from my father, who also collected some from his father, like the set of Shakespeare...
We had a few years of purchasing books from Mary Martin Bookshop by mail, from Adelaide in the seventies after we settled in Canberra...
A quote from Peter G Riverbend…
Some of my visitors look at my library and go, "Wow! What a library you have! Have you read them all?", and others - a very small minority - who get the point that a private library is not an ego-boosting appendage but a research tool.
Read books are far less valuable than unread ones. A library should contain as much of what you do not know as your financial means, mortgage rates, and the size of your house allows you to put there. You will accumulate more knowledge and more books as you grow older, and the growing number of unread books on the shelves will look at you menacingly. Indeed, the more you know, the larger the rows of unread books. I call this collection of unread books my antilibrary...
He was reading this. archive.org/details/levelsoflife0000barn_h5n8/page/n3/mod...
“Martians, Go Home” is a broad satire of the human race as seen through the eyes of a billion jeering, invulnerable Martians who arrive not to conquer the world but to drive it crazy.
The following is a brief biography of Fredric Brown from the Goodreads website (at www.goodreads.com/author/show/51503.Fredric_Brown):
"Fredric Brown was an American science fiction and mystery writer. He was one of the boldest early writers in genre fiction in his use of narrative experimentation. While never in the front rank of popularity in his lifetime, Brown has developed a considerable cult following in the almost half century since he last wrote. His works have been periodically reprinted and he has a worldwide fan base, most notably in the U.S. and Europe, and especially in France, where there have been several recent movie adaptations of his work. He also remains popular in Japan.
"Never financially secure, Brown - like many other pulp writers - often wrote at a furious pace in order to pay bills. This accounts, at least in part, for the uneven quality of his work. A newspaperman by profession, Brown was only able to devote 14 years of his life as a full-time fiction writer. Brown was also a heavy drinker, and this at times doubtless affected his productivity. A cultured man and omnivorous reader whose interests ranged far beyond those of most pulp writers, Brown had a lifelong interest in the flute, chess, poker, and the works of Lewis Carroll. Brown married twice and was the father of two sons."
Fiction Week! The Girl Who Spun Gold by Virginia Hamilton, Illustrated by Leo and Diane Dillon Quashiba, a peasant girl, is about to be made queen because the king believes that she can spin and weave golden things. A tiny creature comes to save her under the condition that she has three chances to guess his name right. (West Indian) via Goodreads; images via The Art of Leo and Diane Dillon
From Goodreads - The New York Times bestselling Mortal Instruments continues—and so do the thrills and danger for Jace, Clary, and Simon.
What price is too high to pay, even for love? When Jace and Clary meet again, Clary is horrified to discover that the demon Lilith’s magic has bound her beloved Jace together with her evil brother Sebastian, and that Jace has become a servant of evil. The Clave is out to destroy Sebastian, but there is no way to harm one boy without destroying the other. As Alec, Magnus, Simon, and Isabelle wheedle and bargain with Seelies, demons, and the merciless Iron Sisters to try to save Jace, Clary plays a dangerous game of her own. The price of losing is not just her own life, but Jace’s soul. She’s willing to do anything for Jace, but can she still trust him? Or is he truly lost?
Love. Blood. Betrayal. Revenge. Darkness threatens to claim the Shadowhunters in the harrowing fifth book of the Mortal Instruments series
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My Review:
After reading this I think the title should be changed to City of Horny Teenagers.
"Hey honey, a demon war is upon us. What do you say we go make out."
I'm thinking a little less of the "hey I wanna go rip your clothes off and do you" and more of the " Let's kick some demon ass and put an end to this" probably would have been a lot better. Now don't get me wrong, I do like a bit of some romance going on in my books, but honestly when it takes over the main story it makes me want to toss my breakfast. I really do hope Jace and Clary finally get it on in the last book and I hope they do it in the beginning because I really do not want to have to go through another 500 pages of the "Yes I want to, but I want to make sure Jace is Jace". In fact I hope everyone gets a little in the first part of the book so we can get on with the rest of the story. I want to see a little more demon ass kicking going on.
Now that I got my gripe out of the way, I believe I can carry on with the rest of the review. In my reviews of the previous books I complained about the writing and how immature it seemed. I do have to say that it has been improving steadily since book 3. I'm a bit more happier that I don't feel like I'm reading a short story created by a 12 year old. The problems that the characters are getting into or out of seem a bit more mature than the beginning. I'm quite happy to see the clan growing up (sniff..sniff). Clary still is a bit reckless, but I can understand that a bit more considering she was raised by Jocelyn. It's always better to tell your kids the truth instead of hiding it from them.
I can't wait to see how the last book will play out.
The following is a brief biography of Fredric Brown (1906-1972) from the Goodreads website (at www.goodreads.com/author/show/51503.Fredric_Brown):
"Fredric Brown was an American science fiction and mystery writer. He was one of the boldest early writers in genre fiction in his use of narrative experimentation. While never in the front rank of popularity in his lifetime, Brown has developed a considerable cult following in the almost half century since he last wrote. His works have been periodically reprinted and he has a worldwide fan base, most notably in the U.S. and Europe, and especially in France, where there have been several recent movie adaptations of his work. He also remains popular in Japan.
"Never financially secure, Brown - like many other pulp writers - often wrote at a furious pace in order to pay bills. This accounts, at least in part, for the uneven quality of his work. A newspaperman by profession, Brown was only able to devote 14 years of his life as a full-time fiction writer. Brown was also a heavy drinker, and this at times doubtless affected his productivity. A cultured man and omnivorous reader whose interests ranged far beyond those of most pulp writers, Brown had a lifelong interest in the flute, chess, poker, and the works of Lewis Carroll. Brown married twice and was the father of two sons."
Kachinas are spirit beings in western Pueblo religious beliefs, often represented through masks and dolls, as shown here. This snapshot is from a wonderful book by Barton Wright entitled ‘Kachinas: A Hopi Artist's Documentary’, which Adam got for me in a recent trip to New Mexico. I devoured it from cover to cover — and it’s given me a vision for my next art project: an interactive Kachina World with animatronics dolls. Each of the kachinas depicted in these pictures could be characters in that interactive play, dancing to the music and giving you inspiration about the spirits they represent. It was so nice of Adam to give me this marvelous book — he immediately thought of me and thought I should have it. :)
Learn more about Kachinas:
Learn more about the Kachinas book:
www.goodreads.com/book/show/1966616.Kachinas
View photos of our related Wonderbots experiment:
From Goodreads - Anesthesiologist, Dr. Jenna Reiner, was blindsided on a January morning by an incident that would forever change her life. A scrub technician at her hospital was stealing narcotics from anesthesiologists, injecting those same narcotics into her veins, and returning the contaminated syringes, knowing they would be used on patients. The scrub tech was infected with hepatitis C, a deadly virus.
Unknowingly, anesthesiologists at St. Augustine Hospital were injecting their patients with hepatitis C laden syringes. When Dr. Jenna Reiner administered anesthesia, she was holding a murder weapon in her hands. Dr. Reiner was about to find out that not only was her hospital at risk, but her entire life was about to be turned upside down. The scrub tech’s addiction evolved into a public health scare, potentially affecting thousands. Unfortunately, on that fateful day, Dr. Reiner and her patient fell victim to an addict.
The ensuing medical malpractice suit filed by Allison Anders, a ruthless attorney, becomes a battle for survival for Jenna and her family. For Dr. Reiner, the lawsuit is personal. Jenna Reiner faces more demons than she thought imaginable as she fights against greed, brutality, accusations, and a corrupt legal system. Will Dr. Reiner prevail? Or will the system win?
Inspired by true events, IT’S NOTHING PERSONAL is a story of endurance and pain beyond imagination
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My Review - I met Sherry Gorman on Goodreads. We struck up a conversation that originally started when she told me that she really liked my avatar on Facebook (Cheese from Fosters Home for Imaginary Friends). She also noticed that I had her book on my to-read list. My library did not have it and probably would not have had it any time soon so she offered to send me a copy. I accepted and the book was sent. Sherry is a wonderful author and she seems to care about her fans. For those of you that don't know, the book is based on a real life story. The authors story to be exact. Here is a link to the story:
denver.cbslocal.com/2011/11/26/former-marine-suing-anesth...
After reading the book, this is what I thought:
I think the moral of the story here is CYA, which means Cover Your Ass. You should CYA whenever possible because you never know when you will be screwed over by someone you love, a friend, a colleague, or your work place. I know I sound jaded, but I learned very early on from one my earlier employers that when it comes down to their business or you, they will happily throw you under the bus and sit and watch as it not only goes over you, but as it backs up and hits you again. If someone else's job is on the line and they have that opportunity to throw someone else to the wolves, they will do so and not think twice about it. Not everyone is that way and there will be the occasional individual who will take personal responsibility for what they have done, but don't ever count on it or expect it.
We are supposed to be a civilized society right? How sad is it that people have trouble doing the right thing? How sad is it that some human beings have blatant disregard for other human beings? It blows my mind how someone with an infectious disease will knowingly infect others and not give a rats ass? It's sickening in ways you can't even imagine. There are only two individuals guilty and that would be the hospital who dropped the ball when hiring this scrub tech and the scrub tech herself. There is no one else who is guilty, well except the cut throat ambulance chasing lawyers for one of the victims. I understand her anger at being infected, but come on there is no other obvious people or establishments who are responsible for this incident. Why would you blame the anesthesiologist? I understand the short term reason which is to get more money, but is it worth it to try and get money out of another party who just happened to be there when it happened. That would be like suing Tyson chicken company because their frozen chicken fell out of the freezer and it broke your foot. It doesn't help when you have scuz ball lawyers whispering in your ear to do things that are seriously immoral.
This book seriously got my hackles up every time I read it. Stupid me chose to read this as I was laying in bed before I went to sleep. Needless to say I had trouble getting to sleep after reading this. I don't have a very high tolerance for injustice so this really had me agitated because I know that this story was based on a true incident and I also went through a similar kind of lawsuit where an individual tried to sue me for $1,000,000 about 10 years ago from a car accident where the woman involved walked away after we bumped stating she was perfectly fine, but came after me later on saying her life was ruined and she was unable to work. She was a snake in the mud too with a bunch of ambulance chasing lawyers who dreamed up fake scenarios to try and get more money. yes I went off on a tangent, but what I'm saying is I understand the situation and this made me as angry as I was when I went through something similar.
The book does not stink, but the whole situation surely does. I know this is a book based off a true incident. My heart goes out to those involved and were negatively affected by the heinous and malicious crime committed by a human being who not only should have known better, but working in the medical field should have felt a responsibility to keep the patients safe.
I spent the day (a day off work) reading and kickstarting my project on Goodreads to read 52 books this year.
Moments of Hafiz Books and Poetry Group
We have been keeping up with what the people need, and have been
watching what they read. It not always easy but we keep our ear to
the ground for what if often not seen, and aim to bring new awareness
to the people about information and projects that are important to
our lives. Sometimes it is simply just important to honor an old
activist, or someone who has done something special, spirituality and
missing knowledge which has been preserved etc etc....
In 1999 and 2000, the computer and video game industry reached
unparalleled heights with the introduction of new video game
consoles. Sega's Dreamcast was the first 128-bit console and Sony's
Playstation 2 consisted of a 300-MHz processor that allowed users to
not only play games, but also watch DVDs and listen to audio CDs. The
year 2000 also saw sales in the computer and video game industry
reach $ 6.02 billion. Think about it. It shouldn't be so hard to
support independent art projects, spiritual music, real culture, that
which lives it, serves it, picking up a cd or two, a few books and t-
shirts from time to time... Opening your heart up to things that
people do to make our lives more interesting, and spiritual.
For all the new folks, here's the idea...if just 100 people, out of
the billions of people on this Earth, could commit....
* The $10-a-month support idea
Ok, talk about the efforts of everywhere who are doing good things,
here we are, by the skin of our teeth, so to speak. In the near
future, we'd like to say, "We've had about ten new people per month
sign up for the automatic $10- a-month donation service". For some
its good enough to donate when you can, or when we send out these
reminders. We want to take this opportunity to thank all of you, to
wish you a happy new year, and to wish blessings upon you and your
relations. The situation is always interesting, that's one thing you
can count on in the world of "Namaspirit".
We have forwarded an update from Goodreads, where we are working on
our new book and where we have a few online groups "jumping off", in
support of the music, yoga, healing arts, weaving/fiber arts people
that are a big part of not only our lives but the truth movement as
well. We invite you to take a moment to take an interest in one of
these books or music cds today. Look at how life is interconnected
and learn something new, get in touch with a contact who might enjoy
something we have to share, and don't be a window shopper!
We are making it our job to explore these online platforms, and are
very curious about how the ego can take root and feed off the tech
trends and new technologies. With greater technologies, comes a
potential for greater forwarding power among people, greater
communication channels and awareness making capabilities. However,
since the lies of 911 and the corporate deceit, we have also noticed
a greater fear state among people in this country. We have noticed
that often people do not have the spirituality to manage their new
tech tools for the benefit of all, you would think that efforts to
help people, music meets cause projects and books with missing
knowledge would be easily talked about, the missions of non-profit
orgs would be completed, people would have gathering power and would
enjoy recognizing each others purposes. But no! People find it hard
to lift a finger for a weaving art show that promotes Peace via unity
metaphors, porn stars have 100000000 thousand friends on myspace but
can't forward an event invite for an art meets cause show, everyone
can blog from their cell phones but its hard to send a link to help
someone find a book? www.myspace.com/getthereal100monkeybook
NON-PROFITS?
To make us feel like all economic structures of power in our world
ARE NOT focused on gaining more power and that some economic entities
have philanthropic commitments, the Secret Societies have established
a support and promotional system through tax code manipulation that
empowers an organization to do "good work" for the peoples interests.
Or to at least LOOK as though they are but the actions are based in
churning confused non comprehensive dysfunction.
One activist who has enjoyed the Namaspirit efforts to support and
promote independent writers and poets has a new book out. Look for
reviews of this book in future updates which we forward like the one
below. Of all the books we have become aware of in the past few
cycles, the one called "After the Event" need honorable mention
today. The book is a conglomeration of autobiographical events
surrounding the period of time following the authors "awakening", an
event in itself, to the dynamic fact of his lifelong post hypnotic
control. That "awakening" has been in the midst of another global
event called, "The Quickening" which is not properly understood.
"After the Event" uses the authors intimate understanding of the
unconscious mind from his "awakening" to explain a few of the many
events of "The Quickening" created and coordinated by the ancient
spiritual factions of the planet to demonstrate their inherent,
potential control by the unconscious mind over humanity, in general.
A natural focus of human instinct documented by the book is love, or
how it can be used to control us in naturally positive ways, as well
as negative ways. The exploitation of sexuality and physical beauty
of the female by corporate interests for profit and control of
American humanity can be seen in the authors fixation on it which
were inherent in the usurpation of his natural prerogatives in
western society as they were and are balanced against his instincts
to protect his children. What is illustrated is that the greater need
of human existence IS the securing of the well being of the next
generation IF the dependence of it upon our actions is invoked
through awareness of the threat against it and a focus on parental
love instead of sex. That the authors experience is described showing
that the invocation was accomplished directly through an exclusive
link to his unconscious existence, that the unconscious, not the
conscious mind is in control of life relating to these primary
matters and the conscious will not know or be able to intervene in
the actions taken in a persons life, with respect to a humans primary
purpose. Humanities abandonment of the fundamental recognition and
use of the unconscious mind can be seen as the reason for its lack of
control over its actions or the existence of war and pollution which
threaten the next generation widely.
Through the inherent truth telling within "After the Event", of what
has been "taboo" within European society, then imposed upon the
world, the long term value to all humanity of this book reside in the
potential deeper acceptance and understanding of our unconscious
existence.
About Non-profits this author has said, "Non Profits & Their Service
To Their Stated Purposes over the years my activism has lead me to
contact many non profit organizations for environment, justice,
peace, freedom, liberty and a few other areas.Without fail I found
that there was a fear of losing their job because they worked too
hard to achieve their stated purposes. The bigger they were
(supposedly more secure) the more sensitive they were to this.
I had to face the fact that they were captive to the various donating
entities the organizations were supported by large donations from big
corporations they were not responsive to going after those
corporations to correct the problems caused by their doing
business.After examining the process and laws that non profit
corporations are created with I realized that the ones that had
memberships were given better conditions to operate but then they
were beholden to a greater mediocrity as they were in a position to
please so many different donors and the donors were not necessarily
aligned with the same methods or means of achieving the stated
purposes. Or when this was seen their activities were compromised
again for different reasons. In all, after a time, the understanding
was complete that fears of loosing their jobs had controlled and
compromised the non profits no matter which area they came from.
Sadly, this explained how there could be so many non profits in
existence and still, all the worthy causes were totally unmet with
adequate action to address the stated purposes.Another realization
offsets this somewhat. The people are not as educated into the
corruption's controlling the upper levels of global economics as they
were when the idea of non profits was instituted, so the expectations
and the ability of the people donating and expecting action as well
as those acting was compromised. Essentially it came to a point where
media's role of education and providing truth was seriously to blame
for the peoples lack of function wherever they were."
We at the Namaspirit studio can agree, and have seen a ever growing
lack of interest in art meets cause efforts. People in america seem
to have lost interest in collective spaces which have provided much
needed space for us to come together as real culture interested in
happenings that actually serve our communities. Hipster scenes with
the abundance to make things happen are a new generation that do not
recognize any causes, and they tend to be exclusive more than
collective. That makes it harder for artists with a higher purpose to
slip through the cracks from time to time with art shows that open
the doors to a healthier inner place from time to time. People have
let their collective spaces for such purposes fall into the clutches
of the dark factions who restrict access to these spaces. And people
have forgotten to look closer at the orgs and companies that claim to
be in support of these green efforts by humanity to bring some sanity
into the gross plane world. Recently Woody hemp paper company went
under because people wouldn't differentiate the real hemp paper
company served by people who actually are interested in future
generations of children and the creation of green alternatives that
keep trees living. About 20 other companies fronted as hemp paper
makers, supplying questionable product, wearing the robes of the
underdog, causing people to believe they were something they were
not, and forced the real paper making underdogs to go under with
their corporate deceit. Our author has documented that kind of
happening, and produced these websites to help create awareness about
the issue which threatens all who share the spirit of independent
projects. Please visit his pages at:
algoxy.com/poly/corporate_control.html
algoxy.com/poly/emergency_powers_statutes.html
He has t-shirts, a cd commentary and books ready for those who are
both compassionate and extra-circumvent. Be interested in the efforts
of those who make learning fun with projects and edutainment created
for those who enjoy the alternatives to mainstream programming, mind
control and distraction. Those alternatives are created, by the
people for the people, brick by brick, in the world of coffee, see
weed, hip hop, skateboarding, Yoga and spiritual practices, online
platforms..............
Get Involved!
Begin forwarded message:
One of my goals for the coming year is to read more. Today's objective: Finish "Bobby Singer's Guide to Hunting." Yes, it's a book adapted from the TV show "Supernatural." (My name is Laura and I'm addicted to Supernatural.) I actually picked this book up at the new Books-a-Million in Edwardsville, Ill. after the mid-season finale when they killed off the beloved character. Anyway, lazy day. Trying to relax and enjoy after cleaning my house!
www.goodreads.com/user/show/657343-lauranette +1 in comments
Most ladies are looking for wealthy men who will throw flashy parties for them, provide classic cars, pay their utility and personal bills as well as provide the very basic needs. They therefore resort to sugar daddy dating sites where they meet wealthy singles looking for "teen love" and sugar babies.
www.goodreads.com/story/show/610813-find-a-sugar-daddy-in...
...is a stain you can't wipe off”
- Lil Wayne -
www.goodreads.com/quotes/341363-confidence-is-a-stain-you...
My poor kids. If they only knew what mom was doing when she asked to borrow some Barbies...
Goodreads Review - For everyone who was that girl.
For everyone who knew that girl.
For everyone who wondered who that girl was.Kerry Cohen is eleven years old when she recognizes the power of her body in the leer of a grown man. Her parents are recently divorced and it doesn't take long before their lassitude and Kerry's desire to stand out--to be memorable in some way--combine to lead her down a path she knows she shouldn't take. Kerry wanted attention. She wanted love. But not really understanding what love was, not really knowing how to get it, she reached for sex instead.
Loose Girl is Kerry Cohen's captivating memoir about her descent into promiscuity and how she gradually found her way toward real intimacy. The story of addiction--not just to sex, but to male attention--Loose Girl is also the story of a young girl who came to believe that boys and men could give her life meaning. It didn't matter who he was. It was their movement that mattered, their being together. And for a while, that was enough.
From the early rush of exploration to the day she learned to quiet the desperation and allow herself to love and be loved, Kerry's story is never less than riveting. In rich and immediate detail, Loose Girl re-creates what it feels like to be in that desperate moment, when a girl tries to control a boy by handing over her body, when the touch of that boy seems to offer proof of something, but ultimately delivers little more than emptiness.
Kerry Cohen's journey from that hopeless place to her current confident and fulfilled existence is a cautionary tale and a revelation for girls young and old. The unforgettable memoir of one young woman who desperately wanted to matter, Loose Girl will speak to countless others with its compassion, understanding, and love.
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My Review - My 41 year old self is screaming at her telling her to get her head out of her ass and wise up. Sleeping around will do nothing for you. My 20 something year old self understands why she did what she did. You see I was like her in a way in which I was trying to seek approval and love to get out of a bad home situation. I never slept with as many men and boys that she did, but I still was that pathetic young girl who was so desperate to get out of a situation that I tended to attach myself to any guy who would have me around. Along the way I did have some very serious relationships with people whom I really did love. However what I should have done was to find myself first before trying to couple myself with someone else.
You have to have an open mind to read Kerry's story. If your easily offended I suggest you bypass this book and read something else. Their are some very cringe worthy moments in here.