Friday 28 September 2012

C Milne ex NPC

http://www.abc.net.au/news/programs/national-press-club/

DVD OF PAPPE ex ABC TV!

http://www.abc.net.au/news/2012-09-19/national-press-club-ilan-pappe/4270182

great links

http://www.wall-of-truth.org/bds-supporters/

http://www.wall-of-truth.org/bds-supporters/


http://www.theatlantic.com/magazine/archive/2012/01/why-john-j-mearsheimer-is-right-about-some-things/308839/

Another open blog to Ken Randall


From: g87
Sent: Friday, September 28, 2012 9:33 AM
Subject: Another letter to Ken Randall

The Treatment of Jews in Arab/Islamic Countries

vxxc
http://www.jewishvirtuallibrary.org/jsource/anti-semitism/Jews_in_Arab_lands_(gen).html




The Treatment of Jews
in Arab/Islamic Countries

By Mitchell Bard


Arabs sometimes claim that, as "Semites," they cannot possibly be anti-Semitic. This, however, is a semantic distortion that ignores the reality of Arab discrimination and hostility toward Jews. Arabs, like any other people, can indeed be anti-Semitic.
The term "anti-Semite" was coined in Germany in 1879 by Wilhelm Marr to refer to the anti-Jewish manifestations of the period and to give Jew-hatred a more scientific sounding name.(1) "Anti-Semitism" has been accepted and understood to mean hatred of the Jewish people.
While Jewish communities in Arab and Islamic countries fared better overall than those in Christian lands in Europe, Jews were no strangers to persecution and humiliation among the Arabs and Muslim. As Princeton University historian Bernard Lewis has written: "The Golden Age of equal rights was a myth, and belief in it was a result, more than a cause, of Jewish sympathy for Islam."(2)
Muhammad, the founder of Islam, traveled to Medina in 622 A.D. to attract followers to his new faith. When the Jews of Medina refused to convert and rejected Muhammad, two of the major Jewish tribes were expelled; in 627, Muhammad's followers killed between 600 and 900 of the men, and divided the surviving Jewish women and children amongst themselves.(3)
The Muslim attitude toward Jews is reflected in various verses throughout the Koran, the holy book of the Islamic faith. "They [the Children of Israel] were consigned to humiliation and wretchedness. They brought the wrath of God upon themselves, and this because they used to deny God's signs and kill His Prophets unjustly and because they disobeyed and were transgressors" (Sura 2:61). According to the Koran, the Jews try to introduce corruption (5:64), have always been disobedient (5:78), and are enemies of Allah, the Prophet and the angels (2:97­98).

The Dhimmi

Still, as "People of the Book," Jews (and Christians) are protected under Islamic law. The traditional concept of the "dhimma" ("writ of protection") was extended by Muslim conquerors to Christians and Jews in exchange for their subordination to the Muslims. Peoples subjected to Muslim rule usually had a choice between death and conversion, but Jews and Christians, who adhered to the Scriptures, were allowed as dhimmis (protected persons) to practice their faith. This "protection" did little, however, to insure that Jews and Christians were treated well by the Muslims. On the contrary, an integral aspect of the dhimma was that, being an infidel, he had to openly acknowledge the superiority of the true believer--the Muslim.
In the early years of the Islamic conquest, the "tribute" (or jizya), paid as a yearly poll tax, symbolized the subordination of the dhimmi. Later, the inferior status of Jews and Christians was reinforced through a series of regulations that governed the behavior of the dhimmi. Dhimmis, on pain of death, were forbidden to mock or criticize the Koran, Islam or Muhammad, to proselytize among Muslims or to touch a Muslim woman (though a Muslim man could take a non­Muslim as a wife).
Dhimmis were excluded from public office and armed service, and were forbidden to bear arms. They were not allowed to ride horses or camels, to build synagogues or churches taller than mosques, to construct houses higher than those of Muslims or to drink wine in public. They were not allowed to pray or mourn in loud voices-as that might offend the Muslims. The dhimmi had to show public deference toward Muslims-always yielding them the center of the road. The dhimmi was not allowed to give evidence in court against a Muslim, and his oath was unacceptable in an Islamic court. To defend himself, the dhimmi would have to purchase Muslim witnesses at great expense. This left the dhimmi with little legal recourse when harmed by a Muslim.(4)
Dhimmis were also forced to wear distinctive clothing. In the ninth century, for example, Baghdad's Caliph al-Mutawakkil designated a yellow badge for Jews, setting a precedent that would be followed centuries later in Nazi Germany.(5)

Violence Against Jews

At various times, Jews in Muslim lands were able to live in relative peace and thrive culturally and economically. The position of the Jews was never secure, however, and changes in the political or social climate would often lead to persecution, violence and death. Jews were generally viewed with contempt by their Muslim neighbors; peaceful coexistence between the two groups involved the subordination and degradation of the Jews.
When Jews were perceived as having achieved too comfortable a position in Islamic society, anti-Semitism would surface, often with devastating results: On December 30, 1066, Joseph HaNagid, the Jewish vizier of Granada, Spain, was crucified by an Arab mob that proceeded to raze the Jewish quarter of the city and slaughter its 5,000 inhabitants. The riot was incited by Muslim preachers who had angrily objected to what they saw as inordinate Jewish political power.
Similarly, in 1465, Arab mobs in Fez slaughtered thousands of Jews, leaving only 11 alive, after a Jewish deputy vizier treated a Muslim woman in "an offensive manner." The killings touched off a wave of similar massacres throughout Morocco.(6)
Other mass murders of Jews in Arab lands occurred in Morocco in the 8th century, where whole communities were wiped out by Muslim ruler Idris I; North Africa in the 12th century, where the Almohads either forcibly converted or decimated several communities; Libya in 1785, where Ali Burzi Pasha murdered hundreds of Jews; Algiers, where Jews were massacred in 1805, 1815 and 1830 and Marrakesh, Morocco, where more than 300 hundred Jews were murdered between 1864 and 1880.(7)
Decrees ordering the destruction of synagogues were enacted in Egypt and Syria (1014, 1293-4, 1301-2), Iraq (854-859, 1344) and Yemen (1676). Despite the Koran's prohibition, Jews were forced to convert to Islam or face death in Yemen (1165 and 1678), Morocco (1275, 1465 and 1790-92) and Baghdad (1333 and 1344).(8)
As distinguished Orientalist G.E. von Grunebaum has written:
It would not be difficult to put together the names of a very sizeable number of Jewish subjects or citizens of the Islamic area who have attained to high rank, to power, to great financial influence, to significant and recognized intellectual attainment; and the same could be done for Christians. But it would again not be difficult to compile a lengthy list of persecutions, arbitrary confiscations, attempted forced conversions, or pogroms.(9)
The situation of Jews in Arab lands reached a low point in the 19th century. Jews in most of North Africa (including AlgeriaTunisiaEgyptLibya and Morocco) were forced to live in ghettos. InMorocco, which contained the largest Jewish community in the Islamic Diaspora, Jews were made to walk barefoot or wear shoes of straw when outside the ghetto. Even Muslim children participated in the degradation of Jews, by throwing stones at them or harassing them in other ways. The frequency of anti-Jewish violence increased, and many Jews were executed on charges of apostasy. Ritual murder accusations against the Jews became commonplace in the Ottoman Empire.(10)
By the twentieth century, the status of the dhimmi in Muslim lands had not significantly improved. H.E.W. Young, British Vice Consul in Mosul, wrote in 1909:
The attitude of the Muslims toward the Christians and the Jews is that of a master towards slaves, whom he treats with a certain lordly tolerance so long as they keep their place. Any sign of pretension to equality is promptly repressed.(11)
The danger for Jews became even greater as a showdown approached in the UN over partition in 1947. The Syrian delegate, Faris el-Khouri, warned: "Unless the Palestine problem is settled, we shall have difficulty in protecting and safeguarding the Jews in the Arab world."(12)
More than a thousand Jews were killed in anti-Jewish rioting during the 1940's in IraqLibyaEgyptSyria and Yemen.(13) This helped trigger the mass exodus of Jews from Arab countries.

Notes


1. Vamberto Morais, A Short History of Anti-Semitism, (NY: W.W Norton and Co., 1976), p. 11; Bernard Lewis, Semites & Anti-Semites, (NY: WW Norton & Co., 1986), p. 81.
2. Bernard Lewis, "The Pro-Islamic Jews," Judaism, (Fall 1968), p. 401.
3. Bat Ye'or, The Dhimmi, (NJ: Fairleigh Dickinson University Press, 1985), pp. 43-44.
4. Bat Yeor, pp. 30, 56-57; Louis Gardet, La Cite Musulmane: Vie sociale et politique, (Paris: Etudes musulmanes, 1954), p. 348.
5. Bat Yeor, pp. 185-86, 191, 194.
6. Norman Stillman, The Jews of Arab Lands, (PA: The Jewish Publication Society of America, 1979), pp. 59, 284.
7. Maurice Roumani, The Case of the Jews from Arab Countries: A Neglected Issue, (Tel Aviv: World Organization of Jews from Arab Countries, 1977), pp. 26-27.
8. Bat Ye'or, p. 61
9. G.E. Von Grunebaum, "Eastern Jewry Under Islam," Viator, (1971), p. 369.
10. Bernard Lewis, The Jews of Islam, (NJ: Princeton University Press, 1984) p. 158.
11. Middle Eastern Studies, (1971), p. 232.
12. New York Times, (February 19, 1947).
13. Roumani, pp. 30-31.
http://users.ipfw.edu/bartky/Y200Y401%20Judaism/Judaism%20Course-Wistrich%20on%20Muslim%20Anti-Semitism.pdf

Another open blog to Ken Randall


An Open letter / blog to Ken Randall 
Director of The National Press Club,

Are you an ANTI SEMITE? 

DO YOU HAVE A HATRED OF JEWS?
You really have to now all this before you even think about taking action against me in the courts.

Ultimately you failed to hold your guest Pappe to account: and being the ultimate media body in this wonderfull country of mine - you will be asked: WHY???

ARE MUSLIMS 'SEMITES' in the context of vitiating criticism that they cannot be anti - semites because they are 'semites'? See the below:

and the below:

###################



''The disarming claim is, nonetheless, still to be heard in certain quarters that since Arabs are "Semites," 

they cannot, by definition, be regarded as anti-Semites. This always was and is an absurd argument for 

many reasons. First, the concept "Semite" is a linguistic, not a racial or national, classification that has a 

precise meaning only in relation to the Semitic family of languages, which includes Hebrew, Arabic, and 
Aramaic.
5
Second, the term "anti-Semitism," first coined in Germany by Wilhelm Marr in 1879, was never 
intended to refer to Arabs. It was clearly directed exclusively toward Jews as a weapon against their 
emancipation. Its obvious racial coloring made it sound like a scientific substitute for the more traditional 
religious hatred of Jews. Race in the late nineteenth century, it should be remembered, had not yet acquired 
the opprobrium and stigma that it would later attract. 
Third, Hitler and the Nazis were more than happy to invite the grand mufti of Jerusalem and the leader of 
the Palestinian Arab national movement, Haj Amin al-Husseini, to wartime Berlin as an honored guest and 
ally, even as they were embarking on the mass murder of European Jewry. That al-Husseini belonged to 
the Arabic-speaking branch of the "Semitic" linguistic family did not deter Heinrich Himmler, the ruthless 
head of the SS, from wishing the grand mufti every success in his fight "against the foreign Jew."
6
Nor, for 
his part, did any sense of allegiance to "Semitism" prevent al-Husseini from enthusiastically declaring on 
November 2, 1943, that "the Germans know how to get rid of the Jews." Indeed, the Palestinian Arab 
national leader stressed the ideological link between Germans and Muslims:
[T]he Germans have never harmed any Muslim, and they are again fighting our common enemy....''

###################
I  continue: 

The courts will perchance ask me why I seem to veer off on the above tangent:  note that I do not have to tell you everything.

But I tell you Randall - you want to invite your mates - those 200 champagne - sipping troglodites of your club - the Canberra Press Gallery - who sipped their champagne instead of doing their job as alleged journalists!!

Please respond - so I can post it to my main sites.

Yours sincerely
 Geoff Seidner
East St Kilda 3183





From: g87
Sent: Thursday, September 27, 2012 10:38 AM
Subject: Hello Ken Randall NP Club

wiki select A S










From Wikipedia, the free encyclopedia

Antisemitism (also spelled anti-semitism or anti-Semitism) is suspicion of, hatred toward, or discrimination against Jews for reasons connected to their Jewish heritage. Social scientists consider it a form of racism. In a 2005 U.S. governmental report, antisemitism is defined as "hatred toward Jews—individually and as a group—that can be attributed to the Jewish religion and/or ethnicity."[1] A person who holds such views is called an "antisemite". Antisemitism may be manifested in many ways, ranging from expressions of hatred of or discrimination against individual Jews to organized violent attacks by mobs, state police, or even military attacks on entire Jewish communities. Extreme instances of persecution include thepogroms which preceded the First Crusade in 1096, the expulsion from England in 1290, the massacres of Spanish Jews in 1391, the persecutions of the Spanish Inquisition, the expulsion from Spain in 1492, Cossack massacres in Ukraine, various pogroms in Russia, the Dreyfus affairthe Final Solution by Hitler's Germany, official Soviet anti-Jewish policies and the Jewish exodus from Arab and Muslim countries.
While the term's etymology might suggest that antisemitism is directed against all Semitic peoples, the term was coined in the late 19th century in Germany as a more scientific-sounding term for Judenhass ("Jew-hatred"),[2] and that has been its normal use since then.[3]














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Etymology

Cover page of Marr's The Way to Victory of Germanicism over Judaism, 1880 edition
Although Wilhelm Marr is generally credited with coining the word anti-Semitism (see below), Alex Bein writes that the word was first used in 1860 by the Austrian Jewish scholar Moritz Steinschneider in the phrase "anti-Semitic prejudices".[12] Steinschneider used this phrase to characterize Ernest Renan's ideas about how "Semitic races" were inferior to "Aryan races." These pseudo-scientific theories concerning race, civilization, and "progress" had become quite widespread in Europe in the second half of the 19th century, especially as Prussian nationalistic historian Heinrich von Treitschke did much to promote this form of racism. He coined the term "the Jews are our misfortune" which would later be widely used by Nazis.[13] In Treitschke's writings Semitic was synonymous with Jewish, in contrast to its use by Renan and others.
In 1873 German journalist Wilhelm Marr published a pamphlet "The Victory of the Jewish Spirit over the Germanic Spirit. Observed from a non-religious perspective." ("Der Sieg des Judenthums über das Germanenthum. Vom nicht confessionellen Standpunkt aus betrachtet.")[14] in which he used the word "Semitismus" interchangeably with the word "Judentum" to denote both "Jewry" (the Jews as a collective) and "jewishness" (the quality of being Jewish, or the Jewish spirit). Although he did not use the word "Antisemitismus" in the pamphlet, the coining of the latter word followed naturally from the word "Semitismus", and indicated either opposition to the Jews as a people, or else opposition to Jewishness or the Jewish spirit, which he saw as infiltrating German culture. In his next pamphlet, "The Way to Victory of the Germanic Spirit over the Jewish Spirit", published in 1880, Marr developed his ideas further and coined the related German word Antisemitismus – antisemitism, derived from the word "Semitismus" that he had earlier used.
The pamphlet became very popular, and in the same year he founded the "League of Antisemites" ("Antisemiten-Liga"), the first German organization committed specifically to combatting the alleged threat to Germany and German culture posed by the Jews and their influence, and advocating theirforced removal from the country.
So far as can be ascertained, the word was first widely printed in 1881, when Marr published "Zwanglose Antisemitische Hefte," and Wilhelm Schererused the term "Antisemiten" in the January issue of "Neue Freie Presse". The related word semitism was coined around 1885.

Definition

Though the general definition of antisemitism is hostility or prejudice against Jews, and, according to Olaf Blaschke, become an 'umbrella term for negative stereotypes about Jews,'[15] a number of authorities have developed more formal definitions.
Holocaust scholar and City University of New York professor Helen Fein defines it as "a persisting latent structure of hostile beliefs towards Jews as a collective manifested in individuals as attitudes, and in culture as myth, ideology, folklore and imagery, and in actions – social or legal discrimination, political mobilization against the Jews, and collective or state violence – which results in and/or is designed to distance, displace, or destroy Jews as Jews."
Elaborating on Fein's definition, Dietz Bering of the University of Cologne writes that, to antisemites, "Jews are not only partially but totally bad by nature, that is, their bad traits are incorrigible. Because of this bad nature: (1) Jews have to be seen not as individuals but as a collective. (2) Jews remain essentially alien in the surrounding societies. (3) Jews bring disaster on their 'host societies' or on the whole world, they are doing it secretly, therefore the antisemites feel obliged to unmask the conspiratorial, bad Jewish character."[16]
For Sonja Weinberg, as distinct from economic and religious anti-Judaism, antisemitism in its modern form shows conceptual innovation, a resort to 'science' to defend itself, new functional forms and organisational differences. It was anti-liberal, racialist and nationalist. It promoted the myth that Jews conspired to 'judaise' the world; it served to consolidate social identity; it channeled dissatisfactions among victims of the capitalist system; and it was used as a conservative cultural code to fight emancipation and liberalism.[17]
Antisemitic caricature by C.Léandre (France, 1898) showing Rothschild with the world in his hands
Bernard Lewis defines antisemitism as a special case of prejudice, hatred, or persecution directed against people who are in some way different from the rest. According to Lewis, antisemitism is marked by two distinct features: Jews are judged according to a standard different from that applied to others, and they are accused of "cosmic evil." Thus, "it is perfectly possible to hate and even to persecute Jews without necessarily being anti-Semitic" unless this hatred or persecution displays one of the two features specific to antisemitism.[18]
There have been a number of efforts by international and governmental bodies to define antisemitism formally. The U.S. Department of State defines antisemitism in its 2005 Report on Global Anti-Semitism as "hatred toward Jews—individually and as a group—that can be attributed to the Jewish religion and/or ethnicity."[1]
In 2005, the European Monitoring Centre on Racism and Xenophobia (now Fundamental Rights Agency), then an agency of the European Union, developed a more detailed working definition, which states: "Antisemitism is a certain perception of Jews, which may be expressed as hatred toward Jews. Rhetorical and physical manifestations of antisemitism are directed toward Jewish or non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities." It adds "such manifestations could also target the state of Israel, conceived as a Jewish collectivity." It provides contemporary examples of antisemitism, which include: promoting the harming of Jews in the name of an ideology or religion; promoting negative stereotypes of Jews; holding Jews collectively responsible for the actions of an individual Jewish person or group; denying the Holocaust or accusing Jews or Israel of exaggerating it; and accusing Jews of dual loyalty or a greater allegiance to Israel than their own country. It also lists ways in which attacking Israel could be antisemitic, and that denying the Jews their right to self-determination is anti-Semitic, e.g. by claiming that the existence of a state of Israel is a racist endeavor, or applying double standards by requiring of Israel a behavior not expected or demanded of any other democratic nation, or holding Jews collectively responsible for actions of the State of Israel.[19]


Evolution of usage

In 1879, Wilhelm Marr founded the Antisemiten-Liga (Antisemitic League). Identification with antisemitism and as an antisemite was politically advantageous in Europe in the latter 19th century. For example, Karl Lueger, the popular mayor of fin de siècle Vienna, skillfully exploited antisemitism as a way of channeling public discontent to his political advantage.[20] In its 1910 obituary of Lueger, The New York Times notes that Lueger was "Chairman of the Christian Social Union of the Parliament and of the Anti-Semitic Union of the Diet of Lower Austria.[21] In 1895 A. C. Cuza organized the Alliance Anti-semitique Universelle in Bucharest. In the period before World War II, when animosity towards Jews was far more commonplace, it was not uncommon for a person, organization, or political party to self-identify as an antisemite or antisemitic.
In 1882, the early Zionist pioneer Judah Leib Pinsker wrote that antisemitism was an inherited predisposition:
Judeophobia is a psychic aberration. As a psychic aberration it is hereditary, and as a disease transmitted for two thousand years it is incurable.' ... 'In this way have Judaism and Anti-Semitism passed for centuries through history as inseparable companions.'... ...'Having analyzed Judeophobia as an hereditary form of demonopathy, peculiar to the human race, and having represented Anti-Semitism as proceeding from an inherited aberration of the human mind, we must draw the important conclusion that we must give' up contending against these hostile impulses as we must against every other inherited predisposition.[22]
In the aftermath of the Kristallnacht pogrom in 1938, German propaganda minister Goebbels announced: "The German people is anti-Semitic. It has no desire to have its rights restricted or to be provoked in the future by parasites of the Jewish race."[23]
After the 1945 victory of the Allies over Nazi Germany, and particularly after the extent of the Nazi genocide of Jews became known, the term "antisemitism" acquired pejorative connotations. This marked a full circle shift in usage, from an era just decades earlier when "Jew" was used as a pejorative term.[24][25] Yehuda Bauer wrote in 1984: "There are no antisemites in the world... Nobody says, 'I am antisemitic.'" You cannot, after Hitler. The word has gone out of fashion."[26]

Forms

Jews (identified by the mandatoryJewish badge and Jewish hat) being burned during the Black Death in 1348.
It is often emphasized that there are different forms of antisemitism. René König mentions social antisemitism, economic antisemitism, religious antisemitism, and political antisemitism as examples. König points out that these different forms demonstrate that the "origins of antisemitic prejudices are rooted in different historical periods." König asserts that differences in the chronology of different antisemitic prejudices and the irregular distribution of such prejudices over different segments of the population create "serious difficulties in the definition of the different kinds of antisemitism."[27] These difficulties may contribute to the existence of different taxonomies that have been developed to categorize the forms of antisemitism. The forms identified are substantially the same; it is primarily the number of forms and their definitions that differ. Bernard Lazare identifies three forms of antisemitism:Christian antisemitism, economic antisemitism, and ethnologic antisemitism.[28] William Brustein names four categories: religious, racial, economic and political.[29] The Roman Catholic historian Edward Flannery distinguished four varieties of antisemitism:[30][page needed]
Louis Harap separates "economic antisemitism" and merges "political" and "nationalistic" antisemitism into "ideological antisemitism". Harap also adds a category of "social antisemitism".[31]
  • religious (Jew as Christ-killer),
  • economic (Jew as banker, usurer, money-obsessed),
  • social (Jew as social inferior, "pushy," vulgar, therefore excluded from personal contact),
  • racist (Jews as an inferior "race"),
  • ideological (Jews regarded as subversive or revolutionary),
  • cultural (Jews regarded as undermining the moral and structural fiber of civilization).

Cultural antisemitism

Louis Harap defines cultural antisemitism as "that species of anti-Semitism that charges the Jews with corrupting a given culture and attempting to supplant or succeeding in supplanting the preferred culture with a uniform, crude, "Jewish" culture.[32] Similarly, Eric Kandel characterizes cultural antisemitism as being based on the idea of “Jewishness” as a "religious or cultural tradition that is acquired through learning, through distinctive traditions and education." According to Kandel, this form of antisemitism views Jews as possessing "unattractive psychological and social characteristics that are acquired through acculturation."[33] Niewyk and Nicosia characterize cultural antisemitism as focusing on and condemning "the Jews' aloofness from the societies in which they live."[34] An important feature of cultural antisemitism is that it considers the negative attributes of Judaism to be redeemable by education or religious conversion.[35]

Religious antisemitism

Religious antisemitism is also known as anti-Judaism. Under this version of antisemitism, attacks would often stop if Jews stopped practicing or changed their public faith, especially byconversion to the official or right religion, and sometimes, liturgical exclusion of Jewish converts (the case of Christianized Marranos or Iberian Jews in the late 15th century and 16th century convicted of secretly practising Judaism or Jewish customs).[36]
Although the origins of antisemitism are rooted in the Judeo-Christian conflict, religious antisemitism, other forms of antisemitism have developed in modern times. Frederick Schweitzer asserts that, "most scholars ignore the Christian foundation on which the modern antisemitic edifice rests and invoke political antisemitism, cultural antisemitism, racism or racial antisemitism, economic antisemitism and the like."[37] William Nichols draws a distinction between religious antisemitism and modern antisemitism based on racial or ethnic grounds: "The dividing line was the possibility of effective conversion . . . a Jew ceased to be a Jew upon baptism." From the perspective of racial antisemitism, however, "... the assimilated Jew was still a Jew, even after baptism ... . From the Enlightenment onward, it is no longer possible to draw clear lines of distinction between religious and racial forms of hostility towards Jews... Once Jews have been emancipated and secular thinking makes its appearance, without leaving behind the old Christian hostility towards Jews, the new term antisemitism becomes almost unavoidable, even before explicitly racist doctrines appear."