Just in case you missed what is going on in America.
Breaking News From Ferguson, MO
Obama told us, everything is'tranquil' and Hillary told us "what difference does it make?"
Just found out that, after several nights of rioting and looting, not one pair of work boots has been stolen!
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Why the surprise? (See 1 below.)
Was Netanyahu creating a pre-text by negotiating knowing it would fail? We will probably never know. (See 1a and 1b below.)
And more obfuscation on the part of Assad and self-delusion on the part of Obama? (See 1c below.)
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Radical Islamists are turning the concept of our preference for a multi-cultural society into a Trojan Horse in order to introduce Sharia Law, portray the Islam religion as peaceful in school texts, run for positions on community school boards and in the media all for the sole purpose of destroying from within.
If Christians think their embrace of multi-culturism and the new 'Chrislam' religion will save them from the intellectual's misguided message amongst their numbers they are deluding themselves.
Radical Islam has them in their sights and Christians need only look to what is happening to their fellowmen in Africa and The Middle East and soon the slaughter will spread to Europe and America.
First the Jews and then the Christians. First democracy, personal and religious freedom then chaos and slaughter!
If you believe it has not begun think again and wake up to reality.
Ah Boobus Americanus, how I love thee. So kind, so compassionate and yet so so dumb.and gullible!
Long articles but well worth the read (See 2, 2a and 2b below.)
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Dick
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1) Has the West Made the next Gaza War Inevitable?
by Trevor Norwitz
August 20, 2014 at 4:00 am
August 20, 2014 at 4:00 am
UN Secretary-General Ban Ki Moon is right to say that, "children killed in their sleep ... is an affront to all of us, a source of universal shame." No-one can be unmoved by the pictures out of Gaza: the loss of life, the carnage, the anguish and fear in the faces of women and children.
It is heart breaking. But he is wrong to blame Israel, especially in such injudicious terms. He, and many others in positions of power and influence, do a terrible disservice to humanity, to the cause of international peace and security, and to the Palestinian people (not to mention the Israeli people), by not stating unequivocally what they know to be the truth: that overwhelming responsibility for the mayhem in Gaza rests with Hamas (a part of the Palestinian national unity government).
Yes, alongside their broadsides at Israel, these leaders also sometimes note that Hamas commits war crimes and angrily "denounce" that behavior. But angrily denouncing Hamas is as useless as angrily denouncing cancer, if you are not also willing to apply the treatment that is necessary, and to address the environmental factors that feed it and encourage its growth.
Hamas' role in Gaza's suffering is manifest. They started this war, and prolonged it by refusing to agree to and then cynically violating cease-fires. This is a war Hamas wanted, planned and prepared for meticulously for years, diverting much of the productive capacity of Gaza towards building their sophisticated network of tunnels to kidnap and kill Israelis, and stockpiling tens of thousands of rockets to terrorize Israeli population centers.
All but the willfully blind know they use human shields, hide rockets in, and launch them near, schools, mosques, UN facilities and other civilian buildings, turn hospitals into command centers, and booby-trap homes and refugee centers.
Their lawlessness is simply a given. World leaders like Ban Ki Moon, Laurent Fabius and John Kerry rebuke them but expect nothing of them, placing all responsibility for avoiding civilian casualties – the very casualties Hamas aims to maximize – on Israel, as it battles to defend its citizens from aerial and subterranean terror attacks.
There is no point in just denouncing Hamas. It is a terrorist organization which exists for an evil purpose – to eliminate a nation and exterminate a people – and openly embraces cruel and illegal tactics.
Its members are not swayed by criticism. They do not respect life, human rights or the concept of truth. Just as one cannot reason or negotiate with cancer, one has to treat a terrorist threat directly and aggressively and eliminate or reduce the conditions that stimulate its growth.
So what are the conditions that feed and encourage Hamas and its ilk? Having an ally like Iran to provide a steady flow of rockets and other weapons is necessary but not sufficient.
Their greatest strategic asset is the knowledge that, however outrageous their behavior, large segments of the press and political class (especially in Europe), and the "human rights" and international communities led by the United Nations will effectively side with them, directing their wrath primarily at Israel, and protecting them from total defeat, so that they can proclaim victory from the ruin and devastation they authored.
Hamas knows that, despite the consistent evidence of their mendacity, their fabrications will be widely disseminated as facts by news and human rights groups. These lies inflict enormous damage on Israel even when the truth later emerges. Any honest observer appreciates that the Israel Defense Forces exert greater efforts to minimize civilian casualties than any army in history, and actually have a civilian-to-fighter casualty ratio that is relatively low for modern warfare (despite the fact that Hamas designs its chosen battlefield specifically to maximize civilian damage).
But Hamas knows that the press will gleefully play the body-count game, as though its infographics speak to causation or moral culpability. They also know that every conflagration they provoke causes the world's oldest hatred to bubble up again, more virulently each time.
These are the carcinogens that feed this cancer and fan the flames of violence in the region. When Kenneth Roth, head of Human Rights Watch [HRW], arguably the world's most powerful human rights organization, tweets that, "Tunnels used to attack or capture soldiers isn't [a human rights violation]," Hamas is encouraged to dig more tunnels.
When British MP David Ward says that he would fire a rocket if he lived in Gaza, Hamas is urged to fire more rockets. When British Secretary of State for Business Vince Cable decides to suspend UK arms export licences to Israel after Hamas violates cease-fires and Israel retaliates, Hamas is incentivized to violate cease-fires.
When Sarah Leah Whitson, HRW's Middle East and North Africa director, declares it, "abhorrent that Israeli forces are ... blatantly violating the laws of war" (based solely on interviews with Gaza residents); when the UN Human Rights Commission [UNHRC] orders yet another lopsided anti-Israel "fact-finding" mission, and its High Commissioner Navi Pillay offers platitudes of moral equivalence accusing "both sides" of "indiscriminate killing of civilians;" when empty-headed celebrities blabber incoherently about Israeli "massacres" and "genocide," then Hamas knows that its diabolical tactics are working.
The blood of those Palestinian children (and Israeli children) is on the hands of those who irresponsibly, even if unwittingly, give Hamas such support, hope and inspiration.
Israel must, and surely will, investigate those tragic incidents where civilians were killed, and take appropriate action to ensure that its rules of engagement are legal, moral, and complied with.
Hamas will do nothing in respect of its myriad flagrant war crimes, except plan to repeat them. If only the international community held Hamas and its brethren accountable for their heinous crimes, this ongoing nightmare for Gaza could be stopped, but sadly it will not.
This war in Gaza was inevitable, just like the coming one in Lebanon, which will take place when the terrorists of Hezbollah – or their Iranian puppet-masters – find it opportune to unleash their rocket stockpile at Israeli cities again. Since Israel is not able to limit the flow of weapons to them – the only reason for the much maligned blockade of Gaza – Hezbollah's arsenal is presumably far more potent than that of Hamas.
In both cases that inevitability is the result of the abject failure of the international community – principally the United Nations and its affiliated organs – to live up to their obligations.
Not only did they prevent Israel from completing the jobs they all knew had to be done, not only did they fail to disarm Hezbollah, not only did they refuse to hold Hamas and Hezbollah accountable for the carnage they caused their respective civilian populations last time, but they and the press and "human rights" community have affirmatively encouraged those terrorist organizations by their consistent excoriation of Israel.
They are repeating their past mistakes, making the next Gaza nightmare inevitable as well.
Secretary General Moon was quite right to say "the world stands disgraced." But by not accurately pointing to the source of that disgrace, he is only adding to it.
Trevor Norwitz is a lawyer in New York, teaches at Columbia Law School, and is a board member of Advancing Human Rights.This article originally appeared in The Commentator and is reprinted here by permission of the author
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1a) Israel leaders’ stubborn belief in Hamas' desire for war's end led the country back to war
Most Israelis were stunned Tuesday afternoon, Aug. 19, when rocket fire suddenly erupted from the Gaza Strip against Beersheba and Netivot, after they had been lulled into a sense of false security by the suspension of Hamas attacks for 135 hours. Prime Minister Binyamin Netanyahu and Defense Minister Moshe Ya’alon sent the air force straight back into action to bomb “terror targets’ across the Gaza Strip, and recalled Israel’s negotiators from the indirect talks taking place with Hamas in Cairo through Egyptian intermediaries.
After a month of tough fighting and painful losses, Israelis were aghast to find themselves dumped back in the same old routine, which their leaders had vowed Operation Defensive Edge would end once and for all.
By midnight Hamas had fired around 50 rockets in a steady stream across most of Israel, including Greater Tel Aviv and Jerusalem.
So what went wrong?
As recently as Monday, Aug. 18, a senior intelligence source asserted that Netanyahu and Ya’alon were satisfied with the Cairo talks, because their outcome would refute their critics, ministers and security chiefs alike, by bringing Hamas to its knees.
Asked how this would come about, the source repeated the mantra heard day after day during the fighting: Hamas is looking for a way out of the conflict and wants to end hostilities, he explained. That is what we are banking on.
AMAN chief Maj.Gen. Aviv Kochavi is believed by some cabinet sources to be the author of this prescription, to which the prime minister and defense minister have stubbornly adhered, against all the evidence to the contrary. They therefore held back from inflicting a final defeat on the Palestinian fundamentalists.
Even the pro-diplomacy Justice Minister Tzipi Livni faulted them by warning repeatedly that negotiating with terrorists was a bad mistake. You have to fight them and beat them hollow, she said.
Yet each time Hamas violated a ceasefire – and it happened six times in all – there was the excuse that its leaders were divided against themselves, and the heads of the Gaza faction were reasonable and logical individuals who would prefer to stop firing rockets at the Israeli population - if only it was only up to them.
Even when the rockets started falling Tuesday around Beersheba, Netivot, Ashkelon, Shear Hanegev and the Eshkol district, some knowledgeable Israelis were still saying that Hamas knew nothing about it.
Even the pro-diplomacy Justice Minister Tzipi Livni faulted them by warning repeatedly that negotiating with terrorists was a bad mistake. You have to fight them and beat them hollow, she said.
Yet each time Hamas violated a ceasefire – and it happened six times in all – there was the excuse that its leaders were divided against themselves, and the heads of the Gaza faction were reasonable and logical individuals who would prefer to stop firing rockets at the Israeli population - if only it was only up to them.
Even when the rockets started falling Tuesday around Beersheba, Netivot, Ashkelon, Shear Hanegev and the Eshkol district, some knowledgeable Israelis were still saying that Hamas knew nothing about it.
However, Netanyahu and Ya’alon are not about to change course, athough it is obvious even to them that they have led the country into the blind alley of a war of attrition. They seem to be operating on a different level from Hamas – and even from the general Israeli population, which is sick and tired of the uncertainty and on the verge of kicking back at its leaders.
Last Saturday, 30,000 demonstrators from southern Israel and their many sympathizers turned out in Rabin Square, Tel Aviv, to make sure the government understood that their tolerance for the same old routine was at an end and the military must be allowed to root out the Hamas peril once and for all.
A sense of defiance is palpable in the streets of towns within regular rocket range from the Gaza Strip and even farther afield. Contrary to orders from the IDF Home Command, directions to open shelters have been issued by the mayors of Ashkelon, Ashdod, Rehovot, Rishon Lezion, Tel Aviv, Ramat Gan, Gedera, Kiryat Malachi, Sderot, Netivot and Beersheba. Some have cancelled public events and entertaiment.
Parents of places next door to the Gaza Strip, who spent the summer holidays holed up indoors or away from home, now say they will not send their children to school at the start of the term in two weeks, if the present situation does not change radically
1b) Secretive Army of Hamas Emerges From Shadows in Gaza
Conflict Has Brought Qassam Brigade, Guerrilla Army of Hamas, Into Battle Against Israel
The wife and child of Hamas military commander Mohammed Deif were killed in an Israeli airstrike after a sharp escalation in Gaza attacks. WSJ's Nick Casey gives us a closer look inside Hamas's secretive guerrilla army, the Qassam Brigade, on the News Hub with Simon Constable. Photo: Getty
DEIR AL-BALAH, Gaza Strip—When the shrapnel-torn body of Ahmed Abu Thoraya returned to this city in the Gaza Strip, only one member of his family knew for sure he had been a fighter in Al Qassam Brigade, the armed wing of Hamas.
Mr. Abu Thoraya had given his brother, Mohammed, a short will before he left town on July 19. "He said 'I'm going somewhere,' " his brother recalled recently. "I knew that he may not come back."
The conflict in the Gaza Strip has brought the secretive guerrilla army of Hamas out of the shadows and into battle against Israel's military for only the second time. When the brigade's fighters are killed, Hamas street organizers eulogize them as heroes, posting images of them in fatigues and toting rockets. And families in the Gaza Strip are coming to terms with never-before-discussed identities of sons and neighbors.
The fighting has given Israel its first good look at Hamas's street-fighting abilities since 2009—the only other time the Israeli Defense Forces have taken on large numbers of the Qassam fighters at close quarters. The Hamas militia has inflicted the heaviest death toll on Israel's military in a decade, some 64 soldiers so far. Israel and the U.S. regard Hamas, which also has a political wing and delivers social services, as a terrorist enterprise.
On Tuesday, the latest cease-fire broke down when a salvo of rockets from the Gaza Strip landed in southern Israel, and Israel retaliated against militant targets in Gaza. Truce talks in Cairo were suspended.
"Hamas has advanced on all fronts," said a senior official in the Israel Defense Forces. "This time when we meet them on the battlefield, they are better trained, better organized, better disciplined."
Hamas's internal communications proved more difficult for Israel to track, and Hamas exhibited a new capacity for aerial observation of Israeli troop movements. Hamas rockets, though mostly intercepted above Israel, managed to shut down Israel's main airport for a time.
This time, Hamas surprised Israeli soldiers by using a network of tunnels under the walls and fences enclosing the Gaza Strip to emerge inside Israel. Hamas commando units that Israel believes took shape mostly in the last year carried out complex ambushes inside and outside Gaza.That wasn't the Hamas that Israel encountered in its 2009 ground invasion of Gaza. When Israel's military entered the strip back then, Hamas fighters, for the most part, quickly melted away.
A 22-year-old Israeli infantry soldier said recently that Hamas units inside Gaza didn't wait for Israeli ground forces to enter the territory but instead fired mortars into military staging areas along the border inside Israel. In one incident last month, Hamas mortars killed four Israeli troops there and injured another four, the soldier said. "The danger on the border was just as bad as going inside," said the soldier.
In Deir Al-Balah, word emerged on July 19 that 14 of its men had been killed when an Israeli fighter jet dropped a bomb onto a group of Hamas fighters east of the city. Townspeople said the fighters had been part of a unit known as the Deir Al-Balah Brigade.
Deir Al-Balah, whose name refers to the date trees growing to the east, sits at the narrowest point of the Gaza Strip, well within range of Israeli tanks. It had been a focal point of prior clashes with Israel. During the first Palestinian uprising in 1987—the conflict that gave birth to Hamas—30 townspeople died. Clashes in 2009 and 2012 also took a toll.
Mr. Abu Thoraya, one of the Hamas fighters from Deir Al-Balah who died, was in some respects a typical young man in his 20s. He was unmarried, worked a clerical job and lived with his parents, whom he and his brother supported. He took long morning runs down the Gaza Strip toward Egypt.
He had a pious side which drew him to Hamas. He made connections to the group at the Abu Salim Mosque, an old stone prayer hall down the street from his home.
"We didn't share the same views," said his brother Mohammed, who is a member of Gaza's Dawah movement, which also is Islamist but doesn't have a militant wing.
Still, the family accepted and supported Mr. Abu Thoraya's decision to plumb the world of Hamas through Islamic study and religious training.
Mohammed Al Masri with a photo of his brother Abdullah, a 39-year-old Hamas fighter who was killed during a July 19 battle with Israel. Nick Casey/The Wall Street Journal
At some point, religious study transitioned into fighting. "You start as a fan of Hamas, then eventually, if they trust you, you join the armed movement," said his brother.
Three or four years ago, Mr. Abu Thoraya started disappearing for long periods, his brother said. Word started circulating at the mosque that he would one day be a "shahid," the Arabic word for martyr. "He liked the weapons," said his brother.
Abdullah Al Masri, who lived a short walk from Mr. Abu Thoraya's home, took a similar path. He was 39 when he was killed last month.
He worked as a police officer in the Hamas-run city bureaucracy and was known as the most devout of a strongly Muslim family. "We were almost brought up at the Abu Salim Mosque," said his brother, also named Mohammed. Following Friday prayers, Mr. Al Masri would spend the afternoon lecturing children on the virtues of Islam.
He joined Hamas more than a decade ago and told his family about the decision a few years ago, his brother said. "We were absolutely OK with this. There was an Israeli occupation that he needed to fight against," his brother said, citing the justification many Palestinians give for attacking Israel. The Israeli government considers any attacks for political purposes to be terrorism.
As this year began, there was talk that another war could be approaching. Hamas had lost a patron in Egypt when Islamist President Mohammed Morsi was deposed last summer. A new alliance between Israel and Egypt blockaded entrances into Gaza. In the spring, militant factions in Gaza, with consent from Hamas, began firing missiles into Israel.
In June, three Israeli teenagers were abducted in the West Bank, which Israel attributed to Hamas. Although Hamas denied that, Israel arrested the group's leadership there and later charged Hussam Al Qawasmi, who it said was the head of a low-level Hamas cell, with the crime. When the teenagers were found dead, Israel launched air attacks on Gaza and Hamas sent rockets into Israel.
On July 12, four days after the conflict began, Mr. Abu Thoraya called his brother. "I will be away for a while, and you need to take care of your father alone," his brother recalls being told. He took it as a signal that Mr. Abu Thoraya had been called up to fight, and he asked his parents to pray for their son.
The day before Mr. Abu Thoraya's death, the brothers saw each other one last time. "He said: 'I'm going somewhere," his brother recalled.
Something similar was going on in the home of Mr. Al Masri. He hadn't received his policeman's pay in four months, since Hamas ran out of money this year. His brother Mohammed called him to ask whether he could manage it. He said Mr. Al Masri asked him to pray for him, a sign he took to mean a fight was near.
Mr. Al Masri's mother, Latifa, was with him in the living room during the daytime Ramadan fast when they heard the sound of tank shelling outside Deir Al-Balah. "Are you afraid of it?" she said her son asked. "Because I'm not. What better thing than to be a martyr during Ramadan."
July 19 was a day of heavy fighting, the second day of Israel's ground invasion. Early on, a group of Hamas commandos entered Israel through a tunnel, killing two soldiers.
The event sparked reprisals from Israel, which later laid siege to a Gaza City neighborhood. Hamas fighters lured Israeli soldiers into corners of the Gaza Strip, intending to kill or kidnap them, according to both Israel and Hamas. It was the deadliest day in a decade of Israeli-Palestinian conflict, with more than 100 fatalities.
In Deir Al-Balah, Mr. Abu Thoraya's brother Mohammed was one of the first to hear of the attack on the brigade's fighters. He was told his brother had been injured by an Israeli fighter-jet attack in a field near Gaza's eastern flank.
He rushed to the town's hospital, where he found Mr. Abu Thoraya dead, with shrapnel wounds to his face and left leg. It was the first time he had seen his brother in his Hamas uniform: green trousers and a black T-shirt.
Mr. Al Masri's body was discovered by his own brother in the same hospital, missing most of the top of its head, his brother said.
A joint funeral was held immediately. A crowd of several thousand walked through the streets of Deir Al-Balah, holding the bodies aloft on stretchers, to the homes of each of the dead fighters.
The crowd then bore the bodies to Abu Salim Mosque. The afternoon prayer was recited, then a funeral prayer. Finally, the dead were taken to the cemetery for burial.
Several days later, Bilal Barouth, a grocer in Deir Al-Balah, heard a knock on his door. A member of the Al Masri family, he said, had come with the equivalent of $550—payment for Mr. Al Masri's bills for milk, diapers and other supplies bought on credit when he wasn't receiving his policeman's salary.
Mr. Abu Thoraya also had made provisions to settle his debts—a tradition among Hamas fighters. His brother found a note on his desk with a detailed list of clothes and phone chargers to be returned to friends. Five shekels—about $1.50—was owed to the grocery store. The rest of his money he left to his mother to make a pilgrimage to Mecca.
"I knew he was a member of Hamas, but I never saw any guns," his mother, Rayusa Abu Thoraya, said recently, while sitting on the floor of a relative's home with several grandchildren.
Mr. Al Masri's mother had a different response to her son's death. "God be praised," she said. "We knew he was part of the resistance and we knew the day would come that he would die."
Mr. Al Masri's brother, who works in the public-relations department at the local technical college, said he would never follow in his brother's footsteps to join Hamas's militant wing. But years of conversations with his brother over what the two saw as the futility of resolving the conflict by negotiations led him to respect his brother's decision, he said.
—Josh Mitnick contributed to this article.
1c) Syria's Disarmament Mirage
Even the White House concedes that Assad may not have turned over all of his chemical weapons.
It wasn't long ago that President Obama boasted of getting Syria to surrender its chemical weapons without firing a shot. "It turned out that we are actually getting all the chemical weapons," Mr. Obama told the New Yorker last November. "And nobody reports that anymore."
But it turned out there was a good reason to hold the applause. On Monday the White House released a statement in the President's name celebrating the destruction of Bashar Assad's declared stocks of chemical weapons aboard the MV Cape Ray, a U.S. ship fitted with specialized hydrolysis systems that neutralize sarin and other deadly agents.
Then came the caveat. "We will watch closely to see that Syria fulfills its commitment to destroy its remaining declared chemical weapons production facilities," the statement read. "In addition, serious questions remain with respect to the omissions and discrepancies in Syria's declaration to the OPCW and about continued allegations of use."
The OPCW is the Organization for the Prohibition of Chemical Weapons, the Hague -based outfit that has overseen the removal of 1,300 tons of chemical agents from Syria. The organization complained for months that Damascus was slow-rolling the disarmament process as it continued to starve and bomb its enemies into submission. In April the Assad regime began dropping chlorine bombs against civilian targets. Chlorine violates the Chemical Weapons Convention, which Syria joined last year as part of the deal that Mr. Obama used to celebrate.
Then there are those "omissions and discrepancies" cited by the President. We are not privy to the intelligence, but every source we talk to says the Syrians have surely not declared everything in their possession. It's also hard to believe the Administration would underline the defects in its own purported achievement if there weren't serious doubts among U.S. spooks about the completeness of the Syrian declaration.
Syria maintains close ties to North Korea, which is believed to have a robust chemical weapons program capable of producing several thousand tons of deadly agents a year. In July 2007 reports surfaced of a chemical-weapons accident near Aleppo involving Syrian and North Korean technicians. That squares with Pyongyang's known cooperation at the time in building a nuclear reactor for Assad that was destroyed that September by Israeli jets. If North Korea was prepared to supply Assad with deadly weapons then, why not again tomorrow?
Then there is China. In April videos surfaced of partially unexploded chlorine canisters marked with the name of Chinese arms-maker Norinco. The Assad regime also likely retains the network of scientists and engineers needed to reconstitute a weapons program once it feels secure enough to do so.
That day may not be far off, thanks in part to the chemical deal that spared Assad from U.S. bombing as he unleashed a new offensive against moderate rebel forces. Assad's troops have now encircled the city of Aleppo, Syria's largest, and leaders of the Free Syrian Army trapped in the city are stockpiling food in preparation of a regime effort to starve them into submission. The moderate rebels are also losing ground to the Sunni radicals of ISIS.
"We're about to lose Aleppo and no one cares," an FSA spokesman told the Journal last week. "We won't be able to recover the revolution if this happens. And we'll lose the moderates of Syria."
In other words, no matter what happens to Syria's chemical weapons, the country's real weapons of mass destruction—the Assad regime and ISIS—have gained in their destructive power. Such has been the result of Mr. Obama's abdication of global leadership, now cloaked as a triumph for disarmament.
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2)
The Global Pogrom
There comes a time when we have to start seeing the pattern, understanding its depth and meaning, and recognizing just how high are the stakes for the world we know.
Everything that needs to be said has already been said. But since no one was listening, everything must be said again.
—Andre Gide
There is a Global Pogrom under way.
This is a terrible truth. And people tend to ignore terrible truths. So it must be said again: There is a Global Pogrom under way.
And another terrible truth must be spoken: The Global Pogrom has been under way for more than a decade. It has taken lives. It has destroyed property. It has injured, brutalized, and terrified Jews and Jewish communities in many nations. And it is creating a silent exodus, a de facto expulsion, an ethnic cleansing in slow motion.
To say again, because it must be said again, this is something almost no one wants to admit. A truth that almost no one, including many Jews, wants to speak or hear. But over the past month, it has become a truth that is impossible to ignore.
Yet even in the face of this, many continue to deny it, or at least to minimize it. And many, one regrets, have chosen to blame it on the Jews themselves.
A mere seven decades after the Holocaust, after the world was supposed to have learned its lesson, this is not only monstrous. It is not only evil. It is also an existential threat to the civilized world. Because the Global Pogrom presents the world with a stark choice: The Global Pogrom or civilization. And a civilization, any civilization, that cannot or will not say no to barbarism, is no longer a civilization at all.
The moment when, at long last, the Global Pogrom became impossible to deny took place in France. This is not surprising, as France has been the epicenter of the phenomenon from the moment it began. But this time, the violence was so savage, its target so public, and the perpetrators so obvious, that no one but the most demented apologists could pretend it did not happen.
On July 13, 2014, as the war between Israel and Hamas intensified, an ostensibly pro-Palestinian demonstration in Paris quickly devolved into the pogrom that, perhaps, it was always meant to be. A mob of thugs descended upon the Synagogue de la Roquette, trapped the congregation inside, and tried to break in while brandishing deadly weapons.
One of those trapped was a woman who, perhaps for fear of reprisal, asked to be identified only as Aurélie A. Her testimony, translated in Tablet, describes a horrific scene.
Initially mobbed outside the synagogue, she sees one of the “protesters” “shouting ‘Death to the Yids!’” She quickly realizes “the magnitude of the situation… They’ve surrounded us… We hear cries everywhere… I see firearms fly… I even see a man with an axe.” The outnumbered French police, either terrified or simply uninterested, barely get her safe inside.
But “here we can no longer get out… the pressure inside rises. There are elderly people who feel oppressed, there are women who start to cry, in some places the volume rises. Then the first wounded… EMTs…” She looks through a window and “I saw as in a prison what was happening outside. More cries! They are still there… There are now hundreds!” In an instant, it comes to her: “The synagogue is under siege! The demonstrators want in!” And there is no doubt what they will do if they get in: “We can expect the worst.”
The attack continues, the minutes pass by. The police appear to be unable or unwilling to disperse the attackers. But the police are not the only ones there. Outside the synagogue are members of Jewish defense organizations: The SPCJ, the community’s official antisemitism watchdog organization with their own security force; the Revisionist youth group Beitar; and the Ligue de Defense Juive (LDJ), the French wing of the Jewish Defense League. To the eternal shame of the French police, Aurélie notes that “Our protectors act with courage, far more so than law enforcement, and rightly so, because there were fewer armed men than Jews securing the synagogue…” [emphasis mine].
The attackers hit the synagogue again. This time “projectiles multiply” and “I foresee wounded.” “Time drags,” she writes, “The children can’t take it anymore… I light a candle…”
At long last, the thugs are brought under control, and the congregants are escorted out by the Jewish defense organizations “in small groups, escorting each of the faithful.”
In perhaps the darkest passage of this very dark tale, Aurélie, who like most French Jews is of Sephardi descent, calls her father, who grew up in Algeria. She asks him if he had ever seen anything like the assault on the synagogue. He says, “Yes… In Algeria, before leaving it all behind… But we were in Algeria, here we’re in metropolitan France!”
“Yesterday,” she notes upon reflection, “a part of my love for France left me.” And she is right to feel that way. France fancies itself a civilized nation, yet what she witnessed is nothing that a civilized nation would allow.
Aurélie is hardly alone in her testimony. Journalist Alain Azria witnessed the incident, and stated simply, “The anti-Israel protesters had murder on their mind.” In another testimony to the shameful conduct of the authorities, he said of the Jewish defense groups, “Thank God they were there.”
Another eyewitness described how the crowd threw “stones and bricks at the building, ‘like it was an intifada.’” A Jewish leader made the horrifying statement, “We could have had something like Kristallnacht.” The attackers, he said, “had rocks, glass, axes, knives… they were armed and I made sure that no one would leave the synagogue, in order to protect the lives of our people.”
We have seen the likes of this before. Many times. Far too many times. There is only one word for mob attacks on Jews; attempts to defile and destroy Jewish houses of worship; the rampaging, sadistic, drooling desire to wound and kill defenseless human beings because they are Jewish; and the indifference, incompetence, or collaboration of non-Jewish authorities:Pogrom.
If what happened at the Synagogue de la Roquette is not a pogrom, then nothing is.
And French Jews themselves seem to sense this. That something has changed. That the country they live in, and whose principles of liberty, equality, and fraternity they have embraced as their own, no longer believes in any of these principles. Joel Mergui, a leader of the French Jewish community, put it in stark terms: “In people’s minds,” he said, “there will be a before and after the Synagogue de la Roquette.”
Perhaps most appallingly, the la Roquette pogrom was met with another equally ancient atrocity: Pogrom Denial. Far-Left groups supportive of the demonstration, including the American hate site Mondoweiss, made two claims that have always been made about pogroms: First, it didn’t happen. Second, maybe it might have possibly happened, but it was the Jews’ fault.
They claimed that the pogrom was, in fact, nothing more than a street fight, and was instigated by the LDJ, something blatantly contradicted by eyewitnesses in and outside the synagogue, including Azria, who wrotethat the pogromists “splintered off the main protest and headed to the synagogue. The Jewish defenders saw this because they were monitoring the demonstration and followed to put up a defensive fight.”
Every pogrom in history has had its defenders. Slaughters like Kishinev have been called mere peasant uprisings, justified assaults on the Jews who economically exploited others, or attempts to “fight back” against the Jews who supposedly run the world. There have been innumerable other excuses. And indeed, there are just as many this time around.
The French Jews themselves, thankfully, are having none of it. CRIF, the umbrella group for French Jewry, attacked
the misrepresentation of the incident by some media. These attacks are passed off as inter-communal clashes, when in reality, these are hateful, violent and unilateral anti-Semitic attacks by pro-Palestinian and Islamist movements.
Said the president of CRIF, “I am shocked when I hear journalists saying if the de la Roquette synagogue was attacked, it is because of the Jews. This is propaganda.”
The la Roquette Pogrom was merely the worst in a series of atrocities. AHaaretz report notes that another Paris synagogue was firebombed the Friday before. In addition, a man pepper-sprayed a Jewish teenager on a Paris street, telling her “Dirty Jewess, inshallah you will die.” The girl in question also would not allow herself to be identified by name. In a Paris suburb, “demonstrators” declared their desire to “slaughter the Jews.”
The Pogrom did not die with the successful defense of la Roquette. Following the attack, the French authorities banned further anti-Israel demonstrations. The pogromists, as is their wont, marched anyway. And, as is again their wont, they went on a rampage, storming through the Jewish neighborhood of Sarcelles, destroying, looting, defacing, and generally acting like what Mayor François Pupponi later called “a horde of savages.”
“We never saw such hatred and violence as we witnessed in Sarcelles,” said the mayor. “This morning people are astonished and the Jewish community is frightened.” The Jerusalem Post interviewed the chief rabbi, Laurent Berros:
The day before, flyers appeared encouraging demonstrators “to come fight with the Jews” and many came armed with hatchets and cudgels. “I stayed at the synagogue with the youth and the police trying to protect the community… lots of Jewish stores were burnt; the pharmacy, bank, tramway…the town has been really devastated.”
The Huffington Post collected reports similar sentiments from other residents.
“They were shouting: ‘Death to Jews,’ and ‘Slit Jews’ throats,’” David, a Jewish sound engineer told The Times. “It took us back to 1938.”
“We called our town ‘Little Jerusalem’ because we felt at home here,” Laetitia, a longtime Sarcelles resident, told France 24. “We were safe, there were never any problems. And I just wasn’t expecting anything like this. We are very shocked, really very shocked.”
The horrors have still not ended. At yet another illegal demonstration on July 26 in Paris, protesters gave both the Nazi salute and its now-popular pogromist variation: The so-called “Quenelle,” popularized by a virulently racist comedian in order to skirt France’s laws against racial incitement.
The Pogrom has also spread into the virtual world. One group of self-styled “revolutionaries” created a Facebook page displaying names, photos, and addresses of 32 Jews and called for them to be attacked. The Jewish newspaper Algemeiner reported that “A violent mob of more than a dozen men in France assaulted a Jew at his home in a Paris suburb after confirming that his photograph” was on the page. The victim was beaten with iron bars and saved solely by the coincidental appearance of a neighbor, which caused the assailants to flee.
Hate speech and incitement to violence against Jews are flying at light speed across the Internet. A recent article in the Times of Israel describedthe travails of those who moderate comments on major French websites. In regard to Israel and the Jews, 90-95 percent of comments have to be blocked due to violent and racist content. “We see racist or antisemitic messages,” said one moderator, “very violent, that also take aim at politicians and the media, sometimes by giving journalists’ contact details.” Another chillingly noted, “Calls for murder are our daily life. It’s sometimes hard psychologically for our moderators.”
To their credit, since the la Roquette and Sarcelles pogroms, French politicians and officials have been outspoken in their condemnation of the attacks. Although, given the ongoing violence, one must wonder at the sincerity of their words. Nonetheless, they have finally begun to acknowledge that the Pogrom exists, and something must be done about it.
French Prime Minister Manuel Valls, for example, stated unequivocally, “To attack a synagogue and a kosher grocery store is quite simply antisemitism and racism.” The French interior minister visited Sarcelles, and said, “When you threaten synagogues and when you burn a grocery because it is Jewish-owned then you are committing antisemitic acts.” While asserting the legitimacy of demonstrating against Israel, he nonetheless acknowledged, “Nothing can justify such violence.”
Although the French Socialist Party has been traditionally ambivalent toward Israel, its president went so far as to call the pogromists “rampaging hordes.” And he acknowledged the essential truth that “Nobody participates or supports an attack on a Jewish business without being part of a movement that threatens above all to lead civilization into barbarity.”
In addition, Foreign Minister Laurent Fabius, who is no particular friend of Israel, publicly stated that “Jews in France should not be afraid, but many of them are afraid.” His government, he said, “will be extremely firm” in dealing with the problem.
But this is, as the saying goes, far too little and far, far too late.
This is because the la Roquette and Sarcelles pogroms are not isolated incidents. They are outbreaks in a pogrom that has been ongoing for 14 years. This ongoing series of racist atrocities has killed, impoverished, exiled, and terrified many, while the authorities, for the most part, did nothing.
It began in late 2000, when the Palestinian Arabs rejected peace and embarked on a terrorist war against Israel. Simultaneously, pro-Palestinian Muslims and non-Muslims rose up around the world to support the terror war, and their tactics quickly turned from non-violent protest to pogromist campaigns of violent intimidation and destruction.
This occurred all over Europe, but France quickly became its epicenter. This was perhaps inevitable, since France has both the largest Jewish and the largest Muslim populations in Europe. But the Jews number only 500,000. While no one is quite certain of the Muslim population, it certainly numbers well into the millions. Faced with both the electoral power of its Muslim minority and the threat of social unrest and violence from this often restive community, French authorities have found it convenient to react to pogroms by simply ignoring them. This has held true even in the face of some of the most appalling atrocities to take place in France in decades.
In the Facebook assault mentioned above, the attackers apparently told their victim that they would do “the same as Ilan Halimi” to him. There is a reason for that. For many French Jews, the kidnapping, torture, and slaughter of the young Ilan Halimi in 2006 was a breaking point. The point at which, however much the French authorities might deny the ongoing progrom, the Jews no longer could or would.
Taken captive by a largely Muslim gang who appropriately named themselves “The Barbarians,” Halimi was held prisoner for weeks and brutally tortured. He was finally dumped on a roadside by the killers, “naked and bleeding from at least four stab wounds to his throat, his hands bound and adhesive tape covering his mouth and eyes. According to the initial autopsy report, burns, apparently from the acid, covered 60 percent of his body.” As The New York Times reported, “His captors told his family that if they did not have” ransom money, “they should ‘go and get it from your synagogue,’ and later contacted a rabbi, telling him, ‘We have a Jew.’”
Police later ascertained that “at least 20 people participated” in Halimi’s “abduction and the subsequent, amateurish negotiations for ransom.” None of them did anything to save Halimi’s life. Worse still, Pogrom Denialists quickly jumped on the ransom demands, claiming that the atrocity was linked to money and not antisemitism. The authorities, finding this excuse convenient, followed suit.
But the gang had apparently stalked four other Jewish men beforehand, and “The police found Islamist literature and documents supporting a Palestinian aid group in the home of at least one of the people arrested.” When the Times asked a young French-Arab man what he thought of the gang leader, the man responded, “If the police bring him back here, the guys in the neighborhood will liberate him.”
It is debatable as to whether something could be objectively “worse” than what was done to Ilan Halimi. But if such a thing exists, it would be the Toulouse Massacre. In early 2012, a demented racist named Mohammed Merah went on a killing spree. After shooting several French soldiers, he descended on the Ozar HaTorah children’s school, where he killed a rabbi and his two sons before chasing down an 8-year-old and shooting her in the head. Another child was seriously injured.
Following Merah’s death at the hands of the French police, the Denialists went into overdrive, attempting to blame Merah’s act on economic deprivation, parental negligence, social alienation, etc., etc.Anything except antisemitism. Perhaps Europe’s most prominent Denialist was the celebrated intellectual Tariq Ramadan, who said, “[Merah’s] political thought is that of a young man adrift, imbued neither with the values of Islam, or driven by racism and antisemitism.”
But Merah’s own words and those of his brother proved otherwise. Shortly before his death, Merah reportedly told police he had committed his atrocity to “avenge Palestinian children.” And his brother, Abdelghani, presented the most damning evidence, stating that radical Islam and antisemitism, stemming from their parents, had made Mohammed kill. “My parents raised you in an atmosphere of racism and hate,” he said. “My mother always said: ‘We, the Arabs, we were born to hate Jews.’ This speech, I heard it all throughout my childhood.”
The Toulouse slaughter was echoed on July 28, 2014, when in a thoroughly heinous act, a pogromist hurled three firebombs at the city’s Jewish community center. Once again, the attack originated in an anti-Israel demonstration.
Until the la Roquette and Sarcelles pogroms, the Halimi atrocity and the Toulouse massacre were merely the worst incidents of anti-Jewish violence in recent years. For the most part, however, this has been a pogrom in slow motion, an accumulation of thousands of smaller atrocities: Incidents of violence, intimidation, vandalism, indignity, and the cultivation of fear that have had their inevitable—and no doubt intended—effect.
As a BBC report indicated earlier this year, large numbers of French Jews are now “‘afraid to be Jewish’ in France” due to “a rise in anti-Jewish hate crimes in the country.” The report might have been very tardy, but it is telling.
For 2013, it notes 423 antisemitic incidents. And one must assume that many more go unreported as a result of the intimidation that led the aforementioned witnesses to conceal their names. Even more startling is the news that “40 percent of all racist violence perpetrated in France targeted Jews.” In the networks’ typically understated style, the BBC noted, “antisemitic attacks in France are reported with some regularity.”
The results, for an ostensibly civilized 21st century nation, are appalling: “French Jews often fear outwardly appearing Jewish. A European Union survey published recently suggested that 40 percent of Jews in France will avoid wearing clothing that identifies them as being Jewish.” Looking at the three examples of antisemitic incidents provided, one quickly understands why.
In March, a 59-year-old Jewish teacher was severely beaten by a group of young men who cursed him, broke his nose and drew a swastika on his chest with a marker.
Earlier that month, a young Jewish woman was assaulted at a laundromat in a suburb of Lyon by a mother and daughter of Arab descent who shouted, “Dirty Jew, go home to your country, Israel.”
During a Paris rally in January, a day before Holocaust Memorial Day, at least 17,000 people marched in the streets while shouting “Jews, get out of France.”
One of my own personal friends experienced such an incident. She was surrounded and threatened by a gang of Muslim youths on the Paris Métro, escaping only by the skin of her teeth. As she ran from the attackers, she begged a shop owner to hide her and call the police. He refused. He didn’t want to get involved. Thankfully, she escaped unharmed despite his indifference. It was, she told me, the last straw. A few months later she moved to Israel. Permanently.
And all of this mayhem, it must be noted, happened long before a gang of thugs attacked a synagogue and sacked a “little Jerusalem.” Throughout most of it, the French authorities acted like the shop owner who abandoned my friend to a gang of thugs. They said little and did less. As always, it was not just that evil men were willing to do evil, but that good men were too cowardly or too indifferent to lift a finger to stop them.
The growing desperation of France’s beleaguered Jews seems to be illustrated more than anything else by their growing embrace of self-defense groups like the LDJ. One older member of the community, Victor Sofer, seems to personify this shift. He told the Jewish Telegraphic Agency,
I used to tell my grandsons to focus on their studies and stay out of trouble, but now I sent them to join the LDJ and defend our synagogues against the scum. The Arabs own the streets now. We need make them lose the appetite for messing with us if we’re to survive here. LDJ is our Iron Dome.
One community leader simply said, “The cops are here now, but it’ll be just us and the Arabs tomorrow.” Into this vacuum, it seems, is flowing the LDJ.
Were the Global Pogrom confined to France, it would not be necessary to call it “Global.” It would simply be the “French Pogrom,” which would be quite appalling enough. But France, due to its large Jewish and Muslim populations, as well as its longtime cultural propensity for mob violence, is simply the most prominent example. Over the last 14 years, it has become clear that this pogrom is Europe-wide.
Even before the latest explosion of anti-Jewish violence and hatred, Jews all over Europe were neither comfortable nor secure. A poll taken in 2013 showed that “Fear of rising anti-Semitism in Europe has prompted nearly a third of European Jews to consider emigration because they do not feel safe in their home country.” To avoid distorting the data, the poll “focused on eight countries that account for more than 90 percent of Europe’s Jewish population.”
The reasons for these sentiments were amply on display over the past week, as a series of anti-Israel demonstrations across Europe promptly degenerated—or showed their true selves, depending on how you look at it—into open antisemitism.
In Antwerp, Haaretz reported, 500 people “protested” Israel’s war in Gaza by listening to a speaker who used “a loudspeaker to chant a call in Arabic that means ‘slaughter the Jews.’” Attendees “also called out ‘Jews, remember Khaybar, the army of Muhammad is returning,’ referencing a seventh-century slaughter against Jews in Saudi Arabia.”
Such genocidal rhetoric was not confined to Belgium. It also appeared in, of all places, Germany. One would have thought that, in the post-Shoah age, Germany had lost the right to allow such things to occur. But this was not the case. A report from the Times of Israel states, “In Dortmund and Frankfurt anti-Israel protesters chanted, ‘Hamas, Hamas, Juden ins gas!’ (‘Hamas, Hamas, Jews to the gas!’). On Friday, a 200-strong mob in Essen chimed in, ‘Scheiss Juden!’ (‘Jewish shit’).”
In Berlin, once the seat of the Nazi regime, “An angry mob gathered” to spew language that would have enchanted the late Fuhrer. “Draped in Palestinian flags and shaking their fists in rage, they chanted in German, ‘Jude, Jude feiges Schwein! Komm heraus und kämpf allein!’ (‘Jew, Jew, cowardly swine, come out and fight on your own!’).”
Most importantly, we should not make the common mistake of presuming that this pogromist rhetoric stems only from radical Muslim immigrants. A Global Pogrom does not discriminate. People of all races and creeds are happily invited. The mobs that gathered to spew genocidal hatred across Germany were “largely young, with both immigrants and native Germans…. Politically they span the spectrum, from German neo-Nazis to Marxist anti-Imperialists, from secular Palestinian nationalists to Islamic fundamentalists.”
The role of Islam cannot be ignored, however. An imam was recently filmed in Berlin calling on God himself to commit genocide, asking him “not to spare a single one” of the Jews.
As in France, this constant incitement to violence and genocide has had its intended effect—the legitimization of pogromist behavior. Recently, according to the Times of Israel, a Jewish man “was attacked in Berlin for wearing a Star of David. A similar episode occurred in April when six youths surrounded an Israeli and his wife as they left their apartment building and physically assaulted the Israeli in the face.”
In nearby Austria, the pogrom invaded one of Europe’s last truly sacred places: The soccer field. During a friendly match between Lille and Maccabi Haifa, a group of thugs stormed the field and “tried to attack Yossi Benayoun, the national team captain, as well as other members of the squad. One player was spat on, while the coach entered the pitch to protect his players.” Samuel Scheimann, another team member, “claimed at least one of the rioters was armed with a pocket knife.”
In London, home to a large Muslim minority, a series of protests were, at least, fairly peaceful, but the rhetoric remained one of unrelenting incitement and defamation. One popular talking point is that Israel is guilty of genocide. Another is “Hitler, you were right.” Such rhetoric is clearly intended to cause maximum pain and offense to Jews. A protest that uses such rhetoric is not a protest. It is an attack. At least one observer found the sight repulsive enough to write,
“Thousands of anti-Semites have today succeeded in bringing central London to an almost total standstill.”
This seems to be an understatement. The British Jewish community is now under siege as well. Death and bomb threats are flowing in by the dozen. Hate crimes are skyrocketing. A Jewish boy was the target of stone thrown by a Muslim woman. A rabbi was the target of a gang attack. Chants of “Heil Hitler” are defiling Jewish neighborhoods.
In a strange way, however one of the most disturbing stories to emerge from this Europe of the Global Pogrom is also one of the least violent. When Swedish pro-Israel activist Annika Hernroth-Rothstein, perhaps Sweden’s most prominent pro-Israel activist, arrived to Israel a week ago to express her solidarity, she found that her suitcase had been vandalized, likely due to the horrendous crime of bearing a small Israeli flag.
“I opened my bag,” she said in an online interview,
and someone has poured soda on my things, the bag is obviously cut with some kind of sharp instrument, and the flag once stitched to it is now half-gone. Worst of all, to me, is that my siddur [the traditional Jewish prayer book] is wet and damaged. I have kept that from when I first started going to [synagogue], it is a fond memory of my journey back to observant life. When I found it I cried like a baby.
Perhaps this incident sticks in the mind for a simple reason: If this hatred is so low, so cowardly and petty, as to motivate such a violent attack on an inanimate object, what more would it be capable of inflicting on a human being? Unfortunately, we already know the answer.
In recent days, it has become increasingly clear that the Global Pogrom does not end at the borders of Europe. It is easy for the Jews of North America, long inured to societies that do not share Europe and the Middle East’s long histories of antisemitism, to pretend that it will not or cannot happen to them. That the Pogrom will not or cannot reach them.
Recent days have proven this sadly false. The Pogrom has reached North America, like the first symptoms of a terminal disease. As in Europe, the Pogrom is based in ostensibly anti-Israel protests and demonstrations that traffic in racist and defamatory rhetoric, and ultimately erupt into mob violence.
The problem is already serious enough to force the Anti-Defamation League to issue a security warning to Jewish institutions across the United States. A spokesman told the Times of Israel,
The warning is in response to the violence and anti-Semitic expressions that we have seen at some of these demonstrations. The tenor of some of these demonstrations has been extreme, with protesters chanting, “Death to Israel” and other hateful messages and slogans.
He was not talking about the European Pogroms. He was talking about demonstrations in places like Boston, which prides itself on being a city that embodies American liberalism, tolerance, and multiculturalism.
I grew up in Boston, and know from personal experience that this belief has always been marred by a measure of hypocrisy. And indeed, as has occurred so often in the past, none of these principles now appear to apply to the Jews. At one demonstration in Boston, several pro-Israel students were “surrounded by pro-Palestinian activists chanting ‘Jesus killers’ and ‘drop dead’” before being physically attacked. Said one witness, “Some phones were knocked out of our hands, Israeli flags were yanked, and a whole lot of disgusting things were shouted at us.” Another stated, “They said some nasty things, like calling us Jesus killers, asking how many babies we had each murdered, telling us we would burn.”
And as in Europe, there appeared to be a disturbing indifference on the part of the authorities. Chloé Valdary, a prominent pro-Israel activist at the University of New Orleans, testified, “There were several cops who literally did nothing.”
Perhaps the most disturbing thing, however, was the testimony of Californian activist Bea Lieberman:
What I saw today was actually less ugly than we see in California. There were far fewer jihadi young men here covering their faces and holding flags of [Hezbollah leader Hassan] Nasrallah, chanting “slaughter the Jews.” Where I’m from, there would be bars and police physically separating the protesters, because there are jihadi men who literally want to kill you.
If the standard of decency in Boston has now been lowered to simply being kind enough to refrain from outright genocidal rhetoric and intent to murder, then one wonders how much further one of America’s most ostensibly liberal cities has to fall. Perhaps it will fall as far as Berlin, or Antwerp, or Paris.
Or perhaps it will fall as far as Calgary, where an entire family was assaulted by a mob of anti-Israel pogromists, sending several of them to the hospital.
“The victims,” wrote the Washington Free Beacon,
said they were just trying to express their support for Israel when an angry mob of pro-Palestinian demonstrators surrounded them, began shouting anti-Semitic slogans, and then proceeded to aggressively beat the family, which included a 22-year-old girl and a 52-year-old woman who had recently had stomach surgery.
The “antisemitic slogans” included “baby killers,” “kill Jews,” and “Hitler should finish you off.” Which are, of course, not simply slogans, but also death threats. One of the victims describes the pogromists attacking her 19-year-old brother. “He had a Star of David on his shirt,” she testified, “and they were ripping it off, biting him, and scratching him, and stomping on him on the ground.”
Her mother, “who had recently gotten out of surgery for a hernia, was spit on, ‘punched in the stomach, and knocked down as well.’”
I was screaming and crying and some guy there decided he wanted to punch me in the face. I also got punched in the back of the head by a man. Then, somebody came up behind me and pulled my hair to pull me to the ground so they could run over and stomp on me.
It appears that, unsatisfied with beating up a woman, the pogromists then attempted to murder her cousin: “They grabbed me by my Israeli flag and pinned it around my neck and pulled me to the ground and kept kicking me,” he said. “Then they even drug me down the street very briefly, dragging me by the neck by my Israeli flag.” He was ultimately chased through traffic by over two dozen pogromists.
That a family of defenseless people had been attacked by a group of thugs over ten times as large did not appear to bother the Calgary police. Instead, they blamed the family for coming to the demonstration with an Israeli flag. The local media did more or less the same. That several of them could have been killed—as in France, as in Berlin, as in Antwerp, as in Austria, as in any place a pogrom occurs—did not matter either.
Indeed, another victim of the Pogrom, this time in Montreal, drew a chilling parallel to the situation in France. The victim, a French Orthodox Jew, was attacked in the street by what was described as “a young Arab man.” The man who came to his aid said, “He kept saying ‘this is Paris all over again. Quebec is going to be the new France.’”
Even in New York, a city of a million Jews, this “new France,” the France of the Global Pogrom, is threatening. A branch of the Israel Discount Bank was attacked and vandalized by pogromists who “defaced the front windows and sidewalk with fake blood.” One witness stated, “The employees were holed up inside and the doors were locked. No police presence beforehand.”
Another employee described people “with flags basically screaming about the bank funding terrorists and some other nonsense.”
They made a scene with paint. It was like someone was shot—there was all red paint on the window which was washed afterwards. So obviously, it was not a safe environment as we were not allowed to go outside and afterwards we were told we better leave work by 3:30 because they are going to come back.
As far as can be ascertained, just as in Boston, Calgary, Montreal, and places like L.A. and Seattle where other incidents have been reported, no one has been arrested or charged in the incident.
And the Pogrom is still expanding. It has already spread as far as Australia, which has long called itself “the lucky country,” due to its avoidance of most of the world’s upheavals. Thanks to the Global Pogrom, this is no longer the case. Anti-Israel protests have sparked pogromist activity there as well. The Times of Israel reports that “a Melbourne man was attacked for wearing a shirt with the IDF logo and Hebrew writing” by two “Arabic speaking men” who shrieked “Jewish dog!” and “Allahu Akbar,” as well as “something about Gaza in Arabic.”
And shortly after the Gaza ground operation began, the blood libel found itself resurrected in the “lucky country.” A billboard was unfurled showing a horrendous caricature of Israeli Prime Minister Benjamin Netanyahu adorned with fangs that dripped blood. He was bent over a child, and above were the words “can’t get enough.” The irony is palpable, as it appears to be the Global Pogrom that “can’t get enough” of another people’s blood.
Nowhere is the hatred, racism, and violence that drives the Global Pogrom more powerful than in the Muslim world. There, antisemitism appears in its most vulgar and debased form. It publicly embraces such demented myths as the blood libel and the Protocols of the Elders of Zion, which are usually only whispered in polite circles in the West. Though not, perhaps, for much longer, should the pogromists have their way.
Fortunately, but also tragically, however, the Muslim world has few targets for its hatred besides Israel. Its own Jewish communities, particularly in the Arab nations, were summarily ethnically cleansed following Israel’s creation.
Only in one place in the Muslim world does a substantial Jewish community survive: Turkey. And it is they who have become the favored target of the Global Pogrom in the Muslim world itself.
They number only 17,300, but they are a strong and ancient community. In fact, the Jewish presence in Anatolia precedes Islam by at least 1,000 years, if not more. Yet the Global Pogrom has struck them too, particularly after the rise of the Islamist AKP party to power, and the resultant reawakening of publically expressed antisemitism.
Their awakening to the Global Pogrom came early, and it was notably brutal. In 2003, two synagogues in Istanbul—home to what is by far the largest Jewish community in the country—were hit by truck bombs. 27 people were killed.
The situation has only grown worse. And in recent weeks, it has reached a fever pitch, with the AKP and its Prime Minister Recep Tayyip Erdogan spewing antisemitic rhetoric against Israel and, by implication, his own Jewish community.
In one particularly vicious speech, Erdogan sounded the Nazi libel, saying that the Israeli offensive against Hamas “surpassed what Hitler did to them,” meaning, of course, to all Jews. “Those who condemn Hitler day and night,” he howled murderously, “have surpassed Hitler in barbarism.” Israel, he said, was “spitting death, spitting blood,” awakening again the blood libel that Jews drink the blood of gentiles.
In tandem, a newspaper described as “affiliated” with Erdogan and his party spat antisemitism at Turkey’s Jewish community. One journalist penned an “open letter” to the country’s chief rabbi. In one hideous passage, he shrieked, “You have lived comfortably among us for 500 years and gotten rich at our expense. Is this your gratitude—killing Muslims? Erdogan, demand that the community leader apologize!”
In addition, the chief of the IHH, a terrorist-associated NGO, openly threatened the Jewish community, saying “Turkish Jews will pay dearly” and “Tonight and tomorrow we are going to hold a different kind of protest, we do not have patience anymore.”
And, of course, there was mob violence, this time directed against the Israeli consulate and the ambassador’s residence. There was the usual stone-throwing, attempts at infiltration, and genocidal racism. One piece of graffiti left by the pogromists read “Die out murderer Jew!” and demanded Israelis “get out of Palestine,” a frequent reference to the desire for the Jewish state’s extermination.
There is another intended result of all this violence and murderous rhetoric: Turkish Jews are leaving. I know from talking with some of those who have made aliyah to Israel that the general attitude is a simple one: The younger generation no longer feels it has a future in Turkey. Within a generation, this ancient community will likely no longer exist.
In Turkey, in other words, the Global Pogrom has become an act of expulsion and ethnic cleansing.
And Turkey is not alone. The remains of another ancient community are also in the sights of the pogromists. The Jerusalem Post recentlyreported that in Morocco, regarded as one of the more tolerant nations in the Arab world, a rabbi was assaulted and beaten “over Gaza.” Few Jews remain in North Africa, and soon—one imagines—the cleansing will be complete.
But to see the real implications of this slow ethnic cleansing, we must again look the epicenter of the Global Pogrom: To France. Seven decades after it handed most of its Jews over to extermination, it is now acquiescing to their expulsion.
As the Los Angeles Times recently reported,
Last month, the Jewish Agency for Israel, which coordinates migration to Israel, said 1,407 of France’s estimated 500,000 Jews left for Israel in the first three months of the year, four times more than for the same period in 2013.
In 2013, 3,288 French Jews left for Israel, a 72% increase from the year before, and the first time French émigrés outnumbered those from the United States.
French Jews are quite open about their reasons for aliyah. One newolah, arriving in the midst of the Gaza war, told the Huffington Post that “I came because of anti-Semitism. You see it in the eyes of people. I see it in everything.”
One of the world’s most impressive men has weighed in on the implications of this act of ethnic cleansing. In an interview with the writer Liam Hoare published just a few days ago, in the wake of the French pogroms, legendary Russian dissident Natan Sharansky, current head of the Jewish Agency, pronounced a terrible judgment on a continent that appears to have both betrayed its Jews once again and forfeited its right to be called a civilization.
“I believe we are seeing the beginning of the end of Jewish history in Europe,” Sharansky said.
For more than 12 years, rabbis and teachers in French schools have told Jewish children not to go out in the street wearing a kippah. That’s something that even Moscow and Kiev rabbis don’t say to children. The fact that this started in 2003 and 2004, during the Second Intifada, made people think it would be temporary. But it hasn’t changed and it’s not going to.
He described this as “an impossible situation for Jews,” creating a “feeling of non-belonging and disengagement.”
Sharansky also openly acknowledged—perhaps the first time a public figure has done so—what this really means: Expulsion and ethnic cleansing. Europe, in other words, has returned to the Middle Ages, when Jews were routinely expelled from one region to another.
He calls this a potential “exodus” of Europe’s Jews as a whole. And he pointed out a terrible truth: “The leaders of Europe,” he claimed, “have to think how they came to the point where Europe was once willing to give away millions of its citizens—its Jews—and now when the remnants of these Jews are willing to give away Europe.”
And with terrible irony, he notes something else: That if and when this happens, “Europe will die here and survive in Israel.”
There is a Global Pogrom under way. I say the terrible truth once again because it must be said again. It is a Pogrom undertaken by Muslims, Christians, atheists, and all those in between, all across the world. It is aided and abetted by the collaboration, indifference, and silence of the authorities—and of the world. It operates with impunity. It has murdered, it has maimed, it has destroyed lives and property, it has made life impossible for Jews in numerous countries, and it is now committing a crime against humanity: Expulsion and ethnic cleansing.
So the terrible truth must be spoken: Things must be called what they are—groups and individuals that commit violence against Jews, whatever they may call themselves, are not “activists,” “protesters,” or “demonstrators.” They are pogromists. The movement that enables them is not pro-human rights, it is not anti-war, and it is not pro-Palestinian. It is a Global Pogrom. Groups that deny or engage in apologetics for their violence are hate groups.
So the terrible truth must be spoken: There is now, for all practical purposes, no distinction between hatred of Israel, hatred of Zionism, and hatred of the Jews. There may once have been a distinction. It is possible. But there is no longer, because the pogromists themselves have destroyed it.
So the terrible truth must be spoken: The Global Pogromists’ motives are obvious—to intimidate Israel’s supporters into silence; to partake in the inherent pleasure of violence and barbarism that exists in all of us; and the most simple and obvious motive of all, to brutalize, slaughter, and expel a people against whom they have ignited an inferno of racist hatred.
So the terrible truth must be spoken: If it is not stopped, the Global Pogrom will spread. It will spread to wherever there are large Muslim populations that embrace a culture of genocidal racist hatred. It will spread to wherever there are Leftists whose hatred of Israel has led them to the inevitable embrace of antisemitism. And it will spread to wherever the neo-Nazi and neo-fascist Right is once again ascending to power on a wave of discontent. And most of all, it will spread to wherever there are Jews to serve as targets.
So the terrible truth must be spoken: The Global Pogrom is an existential threat to the Jews. But not only the Jews. It is an existential threat to democracy, to civil society, and to civilization itself. Should Europe, the Muslim world, North America, and wherever else the Global Pogrom has spread wish to retain their status as civilizations, they must say no to the barbarism that is the Global Pogrom.
Because, as David Ben-Gurion once said, this is not a question of the Jews and the Arabs. It is a question of the Jews and the world. The world’s responsibility to one of its smallest minorities is clear. And the fulfillment of such responsibilities is a mark of a true civilization. The question now is whether or not it will choose to forsake it entirely.
Yet amidst all of this horror, this return to a medieval barbarism we once hoped humanity had transcended; this realization that the world has still not, and perhaps never will learn its lesson; we are permitted to appreciate a transcendent irony.
Despite the prodigious horrors it has already committed, the Global Pogrom has also proved stunningly self-defeating. In its savage violence and hatred, it has served to confirm the Zionist case, create more aliyah to Israel, and drive the Jews of the Diaspora to once more take up arms in their own defense. It has, in other words, strengthened the country and the people it loathes with such a murderous passion.
But this small consolation is still a small one. And it is no substitute for justice. For the Global Pogrom to be defeated, justice must be demanded. Justice must be demanded for its victims and its targets. And justice must at long last be done upon its perpetrators.
So the final, most terrible truth must be spoken: This justice is the real test. If the world cannot or will not resist the Global Pogrom, then it cannot do justice. And if it cannot do justice, then it has forfeited its right to call itself a civilization. It has said yes to barbarism, and so has become barbaric itself. Because the essence of civilization, the one true justification for its existence, is to say no to barbarism. If the civilizations that have thus far said yes to the Global Pogrom will not decide, at long last, to say no; if they will not decide, at long last, to become civilizations again; then we must speak the terrible truth that Chaim Nahman Bialik spoke in the wake of a different but no less terrible pogrom: “Let the throne be hurled down forever.”
Banner Photo: Xavier de Fenoyl / EPA
2a) Atheists forgetting the meaning of freedom
Many people in this country were shocked when the U.S. Navy recently announced the removal of all Bibles from military hotels under their control. This was in response to pressure from the Freedom From Religion Foundation, a well-known atheist group.
The surprise is not the hypocritical stance of the Freedom From Religion Foundation, but rather the fact that an established bulwark of American strength and patriotism caved to a self-serving group of religious fanatics. The previous sentence may seem out of place if you don't realize that atheism is actually a religion.
Like traditional religions, atheism requires strong conviction. In the case of atheists, it's the belief that there is no G0D and that all things can be proved by science. It is extremely hypocritical of the foundation to request the removal of Bibles from hotel rooms on the basis of their contention that the presence of Bibles indicates that the government is choosing one religion over another. If they really thought about it, they would realize that removal of religious materials imposes their religion on everyone else.
Some atheists argue that there should be a library or cachet of religious material at the check-in desk of a hotel from which any guest could order a Bible, Torah or Koran for their reading pleasure. No favoritism would be shown through such a system, and those who reject the idea of G0D would not have to be offended.
This is like saying there shouldn't be certain brands of bottled water in hotel rooms because there may be guests who prefer a different type of water or are offended by bottled water and think everybody should be drinking tap water. The logical answer to such absurdity would, of course, be that the offended individual could bring his own water or simply ignore the brand of water he does not care for.
As a nation, we must avoid the paralysis of hypersensitivity, which prevents us from getting anything done because virtually everything offends someone. We need to distribute "big boy" pants to help the whiners learn to focus their energy in a productive way. We must also go back and read the Constitution, including the First Amendment, which guarantees freedom of religion. It says nothing about freedom from religion, and in fact, if you consider the context and the lives of those involved in the crafting of our founding documents, it is apparent that they believed in allowing their faith to guide their lives. This has nothing to do with imposing one's beliefs on someone else.
Those of us who do believe in G0D can hope and pray that at some point secular progressives will come to understand that they must abide by the same rules with which they attempt to control others. There is nothing wrong with the philosophy of "live and let live." America was designed to be a free country, where people could live as they pleased and pursue their dreams as long as they didn't infringe upon the rights of others.
By continually broadening the scope of an "infringement" on the rights of others, the purveyors of division will succeed in destroying our nation -- but only if we continue to cater to their divisive rhetoric.
Liberty and justice for all has worked extremely well for an extended period of time, and there is no reason to upset the equilibrium by endowing the hypersensitive complainers in our society with more power than everyone else. Thankfully, the Navy quickly realized its mistake and restored the Bible to its lodges. Maybe now we can deal with the real issues that threaten our safety.
2b) Bruce Thornton: The Jihad - Islam Connection and how the West Doesn't Get it
By Professor Bruce Thornton
The war against jihadism has been chronically misunderstood because of our failure to acknowledge the religious motives of Muslim jihadists. This failure began in 1979 with the Iranian revolution. Trapped in our Western secularist paradigms, we interpreted the uprising against the Shah as an anti-colonial revolt against a “brutal” autocrat propped up by the West for its own exploitative economic and geostrategic purposes. The aim of the revolution, the argument went, was to create a government more sympathetic to national sovereignty and Western pluralistic government. However, it soon became clear with the political triumph of the Ayatollah Khomeini that the revolution was in the main a religious one, inspired in part by anger at the Shah’s secularization, modernization, and liberalization policies. As Khomeini said in 1962, the Shah’s regime was “fundamentally opposed to Islam itself and the existence of a religious class.”
Despite that lesson, the rise of al Qaeda in the 90s was also explained as anything and everything other than what it was and still is–– a movement with deep religious roots. Under administrations of both parties, the mantra of our leaders has been “nothing to do with Islam.” We created various euphemisms like “Islamism,” “Radical Islam,” “Islamic extremists,” or “Islamofascism,” to explain an ideology that is firmly rooted in traditional Islamic theology and historical practice. We were anxiously assured that Islam was a “religion of peace,” its adherents tolerant and ecumenical. Popular figures like Osama bin Laden were “heretics” who had “highjacked” this wonderful faith, distorting its doctrines to serve their evil lust for power. We looked upon them as “beards from the fringe,” malignant cranks like Jim Jones, Charles Manson, or David Koresh.
This fundamental error continues today, as Muslim violence and anti-Semitism are explained by every factor instead of the essential one––the theology, jurisprudence, and history of Islam.
When one asks for evidence for this detachment of Muslim violence from the tenets of Islam, the best most apologists can do is produce a Westernized nominal Muslim, a propagandist like Tariq Ramadan, or a left-wing academic who reflexively considers any enemy of the colonialist, imperialist, capitalist West to be a friend of the left. Jihad is not, they assure us, the theological imperative to “fight all men until they say there is no god but Allah,” as Mohammed himself commanded. Jihad is merely a form of self-improvement and community service. “Allahu Akbar” is not the traditional Muslim battle cry, but merely a way of saying “Thank God.” Revered Muslim scholars like the Ayatollah Khomeini––educated in Qom, the “Oxford and Harvard of Iranian Shi’ism,” as Barry Rubin put it, and honored as a “grand sign of Allah” for his theological knowledge––was simply wrong when he said, “Islam says: Kill all the unbelievers just as they would kill you,” and “Islam is a religion of blood for the infidels.”
Despite being consistent with such statements, dismissed as racist ignorance are the centuries of Western observation and bloody experience showing that, as Tocqueville wrote in 1838, “Jihad, Holy war, is an obligation for all believers. … The state of war is the natural state with regard to infidels … These doctrines of which the practical outcome is obvious are found on every page and in almost every word of the Koran … The violent tendencies of the Koran are so striking that I cannot understand how any man with good sense could miss them.” Likewise Samuel Huntington’s phrase “Islam’s bloody borders” is called a racist lie, used to justify neo-colonial incursions into Muslim lands. Meanwhile, of the 7 global conflicts costing more than a 1000 lives a year, 6 involve Islam.
As for “moderate” Muslims, those ordinary millions who we are constantly told abhor the jihadists as violators of the true Islam are, with some rare exceptions like M. Zudhi Jasser, curiously silent in the face of horrific jihadist violence against non-Muslims, the beheadings, torture, crucifixions, rape, kidnappings, and indiscriminate slaughter of women and children justified by supposedly slanderous distortions of their faith. After every jihadist atrocity, we never see global mass protests against this malicious degradation of Islam. But after 9/11, we did see thousands of Muslims worldwide cheering the attack in a “tremendous wave of joy,” as a London-based Saudi cleric wrote to President Bush in a Muslim newspaper.
But when newspaper cartoons deemed offensive to Mohammed, or false rumors of Korans flushed down toilets in Guantánamo, or reports of an obscure pastor planning to burn a Koran become known,then we see tens of thousands of Muslim protesting violently. Right now Muslim terrorists are committing unspeakable atrocities in northern Iraq, Syria, Nigeria, and elsewhere, but there is no global “Not in Our Name” mass movement, no “Million Muslim March” springing up among the world’s 1.6 billion Muslims to protest this alleged distortion of Islam, and to reaffirm its true dogmas of peace and tolerant coexistence.
Another example of this intellectual myopia is the way many commentators explain the anti-Semitism rampant in the Muslim world, where Hitler’s Mein Kampf and the early 20th century Russian forgeryThe Protocols of the Elders of Zion are popular. Misled by this popularity and the use of Nazi-era metaphors describing Jews as a “bacillus,” “cancerous tumor,” or “vermin,” these pundits attribute Muslim anti-Semitism to the malign influence of Nazism on the Muslim Middle East in the 30s. However, such an explanation mistakes rhetoric for content. Nazi-style anti-Semitism flourishes among many Muslims because their faith has already created a “potential space” for it––the Koran-sanctioned use of violence to enforce Muslim hegemony, and the broader intolerance of other religions, especially Christianity and Judaism, resented as precursors and rivals to Islam. But the hostility of the Jews in Mohammed’s traditional biographies––for example, he died after allegedly being poisoned by a Jewish woman–– has made them an special object of contempt and hatred.
Consider the doctoral dissertation of Dr. Muhammad Sayyid Tantawi. No crank or fringe character, from 1996 to his death in 2010 Tantawi was the Grand Sheik of the most prestigious institution for Sunni Islamic theology, Cairo’s Al-Azhar University, a position reserved for the highest authority in Sunni Muslim thought. His 1966 dissertation, The Children of Israel in the Qur’an and the Tradition (Sunna), has asits subtitle, The Jews’ Abominations Described in the Qur’an Are Demonstrated Throughout the Ages. The following is a representative sample of this esteemed theologian’s thinking:
“In the Qur’an the Jews are people of various bad qualities, known for their loathsome characters and contemptible behavior. The Qur’an calls them infidels and liars and ingrates; selfish, arrogant and cowardly naggers and cheaters; rebels and lawbreakers, cruel and constitutionally given to deviating from the correct path . . . Jews are prone to crime and aggression. They cheat and steal people’s money with lies. The Jews must be oppressed and humiliated.”
The bulk of Tantawi’s book supports these slanders with meticulous exegeses of the numerous Koranic verses, hadiths, biographies of Mohammed, and theological interpretations of these texts over the centuries, large numbers of which have been collected in Andrew Bostom’s The Legacy of Islamic Anti-Semitism.
This long tradition is the foundation of Tantawi’s anti-Semitic slurs, which are typical of both popular and academic writing in the region, such as the Holocaust-denying PhD dissertation of “moderate” Palestinian Authority president Mahmoud Abbas. Thus it beggars belief to think that these are idiosyncratic misinterpretations that violate the true meaning of Islam’s sacred texts, or that they are a recent creation of Nazi-era anti-Semitism––not when Tantawi was awarded such a highly prestigious position, one that requires expert knowledge of and fidelity to Islamic doctrine.
Obviously, later motifs of anti-Semitism, like the medieval blood libel or the fever-swamp paranoia of the Protocols, have over the years been taken up by Muslim anti-Semitism and used to reinforce and validate the traditional Jew-hatred of the Koran. Similarly, racists in America in the late 19th and early 20th centuries incorporated Darwinism into their racist theory and rhetoric, a practice given warrant by Darwin’s The Descent of Man, with its speculations that the Negro is the transitional species between humans and animals. But no one argues that racism was a secondary effect of Darwinism. Rather, Darwinism and its technical terms conferred a patina of “scientific” prestige and validation on a preexisting irrational hatred, just as in the 30s writings from an advanced global power like Germany reinforced and legitimized traditional Islamic anti-Semitism.
Similarly, one can argue that the eliminationist rhetoric now lacing traditional Muslim anti-Semitism reflects Nazi influence. After all, historically Muslims did not aim, like the Nazi final solution, to kill off the whole Jewish race, but to keep Jews subordinated and subjected to a humiliating second-class status, as the Koran instructs. So too in the Jim Crow South, most whites were content to keep blacks in their second-class place, and violence reflected perceptions that blacks were getting “uppity” and threatening institutional segregation. Something similar has happened in the Middle East, where the failure of the Arabs to enforce Jewish submission to Muslims with violence has led to more radical calls to eliminate Jews completely from the region. But once again, the “potential space” for such genocidal aims was in place before the Holocaust, created by the justified violence used over the centuries against Jews who resisted or threatened Muslim hegemony.
The point is not that all Muslims are anti-Semites and terrorists, or even are sympathetic to the jihadists. Rather, the scope and volume of jihadist violence, the financial and moral support given to jihadists by many millions of Muslims, and the relative silence of those who have no intention of practicing jihad themselves, all suggest that modern jihadism and its theological justifications have deep roots in Muslim theology, and ample models in Mohammed’s life and Islam’s history. This in turn means that Muslims who oppose jihadism or Muslim anti-Semitism do not have the authoritative, traditional, canonical arguments and precedents for that position, unlike the jihadists, who routinely and copiously quote chapter and verse of Islamic sacred texts in support of their violence.
Finally, pretending that modern jihadism has “nothing to do with Islam,” and spinning pleasing distortions of Islam’s theology and history, will not help sincerely reform-minded Muslims, for they know that there is no historical or theological foundation for these flattering fairy tales, which consequently lack authority in the eyes of most of their fellow Muslims. They know their own history and religion too well, unlike the Western apologists who tell esteemed and learned Muslims like Khomeini and Tantawi that they don’t know their own faith. Indeed, a movement to create a genuine liberal-democratic Islam would be truly “radical” from the perspective of traditional Islam and its beliefs, as the continuing failure of liberal democracy to take hold in the Middle East demonstrates. But most of all, such fantasies endanger our attempts to destroy a committed enemy who is motivated by a storied history of conquest and domination, and inspired and justified by the most cherished beliefs of millions of their co-religionists.
Bruce Thornton is a Shillman Journalism Fellow at the Freedom Center, a Research Fellow at Stanford's Hoover Institution, and a Professor of Classics and Humanities at the California State University. He is the author of nine books and numerous essays on classical culture and its influence on Western Civilization. His most recent book, Democracy's Dangers and Discontents (Hoover Institution Press), is now available for purchase.
The war against jihadism has been chronically misunderstood because of our failure to acknowledge the religious motives of Muslim jihadists. This failure began in 1979 with the Iranian revolution. Trapped in our Western secularist paradigms, we interpreted the uprising against the Shah as an anti-colonial revolt against a “brutal” autocrat propped up by the West for its own exploitative economic and geostrategic purposes. The aim of the revolution, the argument went, was to create a government more sympathetic to national sovereignty and Western pluralistic government. However, it soon became clear with the political triumph of the Ayatollah Khomeini that the revolution was in the main a religious one, inspired in part by anger at the Shah’s secularization, modernization, and liberalization policies. As Khomeini said in 1962, the Shah’s regime was “fundamentally opposed to Islam itself and the existence of a religious class.”
Despite that lesson, the rise of al Qaeda in the 90s was also explained as anything and everything other than what it was and still is–– a movement with deep religious roots. Under administrations of both parties, the mantra of our leaders has been “nothing to do with Islam.” We created various euphemisms like “Islamism,” “Radical Islam,” “Islamic extremists,” or “Islamofascism,” to explain an ideology that is firmly rooted in traditional Islamic theology and historical practice. We were anxiously assured that Islam was a “religion of peace,” its adherents tolerant and ecumenical. Popular figures like Osama bin Laden were “heretics” who had “highjacked” this wonderful faith, distorting its doctrines to serve their evil lust for power. We looked upon them as “beards from the fringe,” malignant cranks like Jim Jones, Charles Manson, or David Koresh.
This fundamental error continues today, as Muslim violence and anti-Semitism are explained by every factor instead of the essential one––the theology, jurisprudence, and history of Islam.
When one asks for evidence for this detachment of Muslim violence from the tenets of Islam, the best most apologists can do is produce a Westernized nominal Muslim, a propagandist like Tariq Ramadan, or a left-wing academic who reflexively considers any enemy of the colonialist, imperialist, capitalist West to be a friend of the left. Jihad is not, they assure us, the theological imperative to “fight all men until they say there is no god but Allah,” as Mohammed himself commanded. Jihad is merely a form of self-improvement and community service. “Allahu Akbar” is not the traditional Muslim battle cry, but merely a way of saying “Thank God.” Revered Muslim scholars like the Ayatollah Khomeini––educated in Qom, the “Oxford and Harvard of Iranian Shi’ism,” as Barry Rubin put it, and honored as a “grand sign of Allah” for his theological knowledge––was simply wrong when he said, “Islam says: Kill all the unbelievers just as they would kill you,” and “Islam is a religion of blood for the infidels.”
Despite being consistent with such statements, dismissed as racist ignorance are the centuries of Western observation and bloody experience showing that, as Tocqueville wrote in 1838, “Jihad, Holy war, is an obligation for all believers. … The state of war is the natural state with regard to infidels … These doctrines of which the practical outcome is obvious are found on every page and in almost every word of the Koran … The violent tendencies of the Koran are so striking that I cannot understand how any man with good sense could miss them.” Likewise Samuel Huntington’s phrase “Islam’s bloody borders” is called a racist lie, used to justify neo-colonial incursions into Muslim lands. Meanwhile, of the 7 global conflicts costing more than a 1000 lives a year, 6 involve Islam.
As for “moderate” Muslims, those ordinary millions who we are constantly told abhor the jihadists as violators of the true Islam are, with some rare exceptions like M. Zudhi Jasser, curiously silent in the face of horrific jihadist violence against non-Muslims, the beheadings, torture, crucifixions, rape, kidnappings, and indiscriminate slaughter of women and children justified by supposedly slanderous distortions of their faith. After every jihadist atrocity, we never see global mass protests against this malicious degradation of Islam. But after 9/11, we did see thousands of Muslims worldwide cheering the attack in a “tremendous wave of joy,” as a London-based Saudi cleric wrote to President Bush in a Muslim newspaper.
But when newspaper cartoons deemed offensive to Mohammed, or false rumors of Korans flushed down toilets in Guantánamo, or reports of an obscure pastor planning to burn a Koran become known,then we see tens of thousands of Muslim protesting violently. Right now Muslim terrorists are committing unspeakable atrocities in northern Iraq, Syria, Nigeria, and elsewhere, but there is no global “Not in Our Name” mass movement, no “Million Muslim March” springing up among the world’s 1.6 billion Muslims to protest this alleged distortion of Islam, and to reaffirm its true dogmas of peace and tolerant coexistence.
Another example of this intellectual myopia is the way many commentators explain the anti-Semitism rampant in the Muslim world, where Hitler’s Mein Kampf and the early 20th century Russian forgeryThe Protocols of the Elders of Zion are popular. Misled by this popularity and the use of Nazi-era metaphors describing Jews as a “bacillus,” “cancerous tumor,” or “vermin,” these pundits attribute Muslim anti-Semitism to the malign influence of Nazism on the Muslim Middle East in the 30s. However, such an explanation mistakes rhetoric for content. Nazi-style anti-Semitism flourishes among many Muslims because their faith has already created a “potential space” for it––the Koran-sanctioned use of violence to enforce Muslim hegemony, and the broader intolerance of other religions, especially Christianity and Judaism, resented as precursors and rivals to Islam. But the hostility of the Jews in Mohammed’s traditional biographies––for example, he died after allegedly being poisoned by a Jewish woman–– has made them an special object of contempt and hatred.
Consider the doctoral dissertation of Dr. Muhammad Sayyid Tantawi. No crank or fringe character, from 1996 to his death in 2010 Tantawi was the Grand Sheik of the most prestigious institution for Sunni Islamic theology, Cairo’s Al-Azhar University, a position reserved for the highest authority in Sunni Muslim thought. His 1966 dissertation, The Children of Israel in the Qur’an and the Tradition (Sunna), has asits subtitle, The Jews’ Abominations Described in the Qur’an Are Demonstrated Throughout the Ages. The following is a representative sample of this esteemed theologian’s thinking:
“In the Qur’an the Jews are people of various bad qualities, known for their loathsome characters and contemptible behavior. The Qur’an calls them infidels and liars and ingrates; selfish, arrogant and cowardly naggers and cheaters; rebels and lawbreakers, cruel and constitutionally given to deviating from the correct path . . . Jews are prone to crime and aggression. They cheat and steal people’s money with lies. The Jews must be oppressed and humiliated.”
The bulk of Tantawi’s book supports these slanders with meticulous exegeses of the numerous Koranic verses, hadiths, biographies of Mohammed, and theological interpretations of these texts over the centuries, large numbers of which have been collected in Andrew Bostom’s The Legacy of Islamic Anti-Semitism.
This long tradition is the foundation of Tantawi’s anti-Semitic slurs, which are typical of both popular and academic writing in the region, such as the Holocaust-denying PhD dissertation of “moderate” Palestinian Authority president Mahmoud Abbas. Thus it beggars belief to think that these are idiosyncratic misinterpretations that violate the true meaning of Islam’s sacred texts, or that they are a recent creation of Nazi-era anti-Semitism––not when Tantawi was awarded such a highly prestigious position, one that requires expert knowledge of and fidelity to Islamic doctrine.
Obviously, later motifs of anti-Semitism, like the medieval blood libel or the fever-swamp paranoia of the Protocols, have over the years been taken up by Muslim anti-Semitism and used to reinforce and validate the traditional Jew-hatred of the Koran. Similarly, racists in America in the late 19th and early 20th centuries incorporated Darwinism into their racist theory and rhetoric, a practice given warrant by Darwin’s The Descent of Man, with its speculations that the Negro is the transitional species between humans and animals. But no one argues that racism was a secondary effect of Darwinism. Rather, Darwinism and its technical terms conferred a patina of “scientific” prestige and validation on a preexisting irrational hatred, just as in the 30s writings from an advanced global power like Germany reinforced and legitimized traditional Islamic anti-Semitism.
Similarly, one can argue that the eliminationist rhetoric now lacing traditional Muslim anti-Semitism reflects Nazi influence. After all, historically Muslims did not aim, like the Nazi final solution, to kill off the whole Jewish race, but to keep Jews subordinated and subjected to a humiliating second-class status, as the Koran instructs. So too in the Jim Crow South, most whites were content to keep blacks in their second-class place, and violence reflected perceptions that blacks were getting “uppity” and threatening institutional segregation. Something similar has happened in the Middle East, where the failure of the Arabs to enforce Jewish submission to Muslims with violence has led to more radical calls to eliminate Jews completely from the region. But once again, the “potential space” for such genocidal aims was in place before the Holocaust, created by the justified violence used over the centuries against Jews who resisted or threatened Muslim hegemony.
The point is not that all Muslims are anti-Semites and terrorists, or even are sympathetic to the jihadists. Rather, the scope and volume of jihadist violence, the financial and moral support given to jihadists by many millions of Muslims, and the relative silence of those who have no intention of practicing jihad themselves, all suggest that modern jihadism and its theological justifications have deep roots in Muslim theology, and ample models in Mohammed’s life and Islam’s history. This in turn means that Muslims who oppose jihadism or Muslim anti-Semitism do not have the authoritative, traditional, canonical arguments and precedents for that position, unlike the jihadists, who routinely and copiously quote chapter and verse of Islamic sacred texts in support of their violence.
Finally, pretending that modern jihadism has “nothing to do with Islam,” and spinning pleasing distortions of Islam’s theology and history, will not help sincerely reform-minded Muslims, for they know that there is no historical or theological foundation for these flattering fairy tales, which consequently lack authority in the eyes of most of their fellow Muslims. They know their own history and religion too well, unlike the Western apologists who tell esteemed and learned Muslims like Khomeini and Tantawi that they don’t know their own faith. Indeed, a movement to create a genuine liberal-democratic Islam would be truly “radical” from the perspective of traditional Islam and its beliefs, as the continuing failure of liberal democracy to take hold in the Middle East demonstrates. But most of all, such fantasies endanger our attempts to destroy a committed enemy who is motivated by a storied history of conquest and domination, and inspired and justified by the most cherished beliefs of millions of their co-religionists.
Bruce Thornton is a Shillman Journalism Fellow at the Freedom Center, a Research Fellow at Stanford's Hoover Institution, and a Professor of Classics and Humanities at the California State University. He is the author of nine books and numerous essays on classical culture and its influence on Western Civilization. His most recent book, Democracy's Dangers and Discontents (Hoover Institution Press), is now available for purchase.
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