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Author Topic: 9/11 debate - enter at your own risk!  (Read 973539 times)

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An interesting perspective on Russia and The West, particularly since
World Developments following 9/11.  We can only hope that America
will somehow break free as well:

Russia gains independence from Babylon

Aug 29, 2017

Russia’s President Putin has succeeded in freeing Russia from
Rothschild slavery to the international banking system.

In June last year President Putin banned Jacob Rothschild and
his New World Order banking cartel family from entering Russian
territory “under any circumstances,” and now, just over one year
later, Putin has declared “total independence” from the global
banking cartel and Rothschild international money lending
organizations.

Declaring the achievement the “greatest gift” that can be given
to future generations, Putin hosted a party in the Kremlin to
celebrate the achievement.

“They said we couldn’t do it, they said we would be destroyed,”
Putin told staff and senior associates. “Our future generations
will be born without Rothschild chains around their wrists and ankles.”
“This is the greatest gift we can give them.”

Link to Web Page Article

This is why Putin has been condemned by the Fakestream Media,
and it is why Russia is considered an “enemy” of the USA. He is
really an enemy to what we know as Mystery Babylon, but our
political leaders consider Babylon to be the USA. After all, Babylon
conquered this country in 1913 when the Federal Reserve Act was
passed, bringing us into one of the final stages of beast captivity.

Most people do not understand Bible prophecy, so they are largely
unaware of what is really going on in the world today, and they are
susceptible to the lies from the Department of Propaganda. I believe
that Russia and China are the modern “kings from the east”
mentioned in Revelation 16:12, who are setting the stage for the
overthrow of Mystery Babylon. (The original “kings” were Cyrus of
Persia and Darius the Mede, who overthrew the original Babylon.)
Iran is ancient Persia, so as an ally of both Russia and China, Iran
too is playing a role in the overthrow of Babylon.

That is why western Babylonian governments consider Iran to be an enemy.

I also believe that the last few months of 2017 will be crucial in the
overthrow of Mystery Babylon, and that this will continue into 2018.
Many changes are about to occur, but if you know and believe the
promises of God and the divine plan revealed in prophecy, then
you will have the strength to stand in the face of chaos.

Link to above article




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  This from a blog I published a few days ago at 911blogger.com:

Today, August 24, marks the one-year anniversary of the publication of a widely-read paper in the EuroPhysicsNews journal.
"15 years later: on the physics of high-rise building collapses," by Steven Jones, Robert Korol, Anthony Szamboti and Ted Walter.

Europhysics News states the following:
"Europhysics News is the magazine of the European physics community. It is owned by the European Physical Society and produced in cooperation with EDP Sciences. It is distributed to all our Individual Members and many institutional subscribers. Most European national societies receive EPN for further distribution. The total circulation is currently about 25000 copies per issue."

Let's see how our paper is doing. First click on the following link:
https://www.europhysicsnews.org/articles/epn/abs/2016/04/epn2016474p21/epn2016474p21.html
Then off to the right, click on "Show Article Metrics."

As of 22 August 2017, there were 591,685 views/reads of the article (not counting the 25,000 in the paper-version circulation of the journal). I'm quite sure that by 9/11/2017, there will be over 600,000 reads/views of the article at the Europhysicsnews website alone.

You may look at other papers in this journal of the European Physical Society - in my checking, none comes close to this number of views/downloads. Using counting data available from the journal website, the second most widely read paper has had 6,801 views since it was published in 2003, fourteen years ago.
Note that this site allows anyone to download the PDF version of the paper, then it can be re-posted over and over. So it is difficult to evaluate precisely how many people have viewed the paper at various locations. The count at the EurophysicsNews site thus suggests a minimum count. For instance, I have re-posted the paper at my research website at ResearchGate where it has been read a number of times.
https://www.researchgate.net/project/15-Years-Later-On-the-Physics-of-High-Rise-Building-Collapses
If any reader knows of other sites where our EurophysicsNews paper is available or cited, please let the community know in comments below.

Another metric for the paper is the most reads in the last 7 days. Go to
https://www.europhysicsnews.org/ then click on "most read articles." In the last 7 days for example – our paper shows 2301 reads, while the next most-read paper has only 83 views in the past 7 days. We see that our 9/11 paper is still being widely read, even though it has been available for twelve months.

Ted Walter recently called to my attention to another relevant 9-11 paper appeared on a NIST/government site earlier this year,
https://www.nist.gov/sites/default/files/documents/2017/05/09/JonesWTC911SciMethod.pdf
This paper is based on a talk I gave at the University of California at Berkeley on November 7, 2006, thus before our discovery of nano-thermite.
Evidently this paper was uploaded at the NIST site on May 9, 2017. Why it was uploaded at the NIST site last May is not known. The paper challenges a number of conclusions regarding the collapse of the WTC buildings made by NIST, as does our EurophysicsNews paper.
« Last Edit: 2017-08-30, 15:36:49 by PhysicsProf »
   
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The US Military Project For the World

n the first part of this article, I pointed out the fact that currently, President Bashar al-Assad is the only personality who has adapted to the new “grand US strategy” – all the others continue to think as if the present conflicts were simply a continuation of those we have been experiencing since the end of the Second World War. They persist in interpreting these events as tentative by the United States to hog natural resources for themselves by organising the overthrow of the pertinent governments.

As I intend to demonstrate, I believe that they are wrong, and that their error could hasten humanity down the road to hell.

US strategic thought

For the last 70 years, the obsession of US strategists has not been to defend their people, but to maintain their military superiority over the rest of the world. During the decade between the dissolution of the USSR and the terrorist attacks of 9/11, they searched for ways to intimidate those who resisted them.

Harlan K. Ullman developed the idea of terrorising populations by dealing them a horrifying blow to the head (Shock and awe) [1]. This was the idea behind the use of the atomic bomb against the Japanese and the bombing of Baghdad with a storm of cruise missiles.

The Straussians (meaning the disciples of philosopher Leo Strauss) dreamed of waging and winning several wars at once (Full-spectrum dominance). This led to the wars in Afghanistan and Iraq, placed under a common command [2].

Admiral Arthur K. Cebrowski suggested reorganising the armies in order to facilitate the treatment and sharing of a wealth of data simultaneously. In this way, robots would one day be able to indicate the best tactics instantaneously [3]. As we shall see, the major reforms he initiated were soon to produce poisonous fruit.

US neo-imperialist thought

These ideas and fantasies first of all led President Bush and the Navy to organise the world’s most wide-ranging network for international kidnapping and torture, which created 80,000 victims. Then President Obama set up an assassination programme mainly using drones, but also commandos, which operates in 80 countries, and enjoys an annual budget of 14 billion dollars [4].

As from 9/11, Admiral Cebrowski’s assistant, Thomas P. M. Barnett, has given numerous conferences at the Pentagon and in military academies in order to announce the shape of the new map of the world according to the Pentagon [5]. This project was made possible by the structural reforms of US armies – these reforms are the source of this new vision of the world. At first, it seemed so crazy that foreign observers too quickly considered it as one more piece of rhetoric aimed at striking fear into the people they wanted to dominate.

Barnett declared that in order to maintain their hegemony over the world, the United States would have to “settle for less”, in other words, to divide the world in two. On one side, the stable states (the members of the G8 and their allies), on the other, the rest of the world, considered only as a simple reservoir of natural resources. Contrary to his predecessors, Barnett no longer considered access to these resources as vital for Washington, but claimed that they would only be accessible to the stable states by transit via the services of the US army. From now on, it was necessary to systematically destroy all state structures in the reservoir of resources, so that one day, no-one would be able to oppose the will of Washington, nor deal directly with the stable states.

During his State of the Union speech in January 1980, President Carter announced his doctrine – Washington considered that the supply of its economy with oil from the Gulf was a question of national security [6]. Following that, the Pentagon created CentCom in order to control the region. But today, Washington takes less oil from Iraq and Libya than it exploited before those wars – and it doesn’t care !

Destroying the state structures is to operate a plunge into chaos, a concept borrowed from Leo Strauss, but to which Barnett gives new meaning. For the Jewish philosopher, the Jewish people can no longer trust democracies after the failure of the Weimar Republic and the Shoah. The only way to protect itself from a new form of Nazism, is to establish its own world dictatorship – in the name of Good, of course. It would therefore be necessary to destroy certain resistant states, drag them into chaos and rebuild them according to different laws [7]. This is what Condolezza Rice said during the first days of the 2006 war against Lebanon, when Israel still seemed victorious –

“I do not see the point of diplomacy if it’s purpose is to return to the status quo ante between Israel and Lebanon. I think that would be a mistake. What we are seeing here, in a way, is the beginning, the contractions of the birth of a new Middle East, and whatever we do, we have to be sure that we are pushing towards the new Middle East and that we are not returning to the old”.

On the contrary, for Barnett, not only the few resistant people should be forced into chaos, but all those who have not attained a certain standard of life – and once they are reduced to chaos, they must be kept there.

In fact, the influence of the Straussians has diminished at the Pentagon since the death of Andrew Marshall, who created the idea of the “pivot to Asia” [8].

One of the great differences between the thinking of Barnett and that of his predecessors is that war should not be waged against specific states for political reason, but against regions of the world because they are not integrated into the global economic system. Of course, we will start with one country or another, but we will favour contagion until everything is destroyed, just as we are seeing in the Greater Middle East. Today, tank warfare is raging in Tunisia, Libya, Egypt (Sinaï), Palestine, Lebanon (Ain al-Hilweh and Ras Baalbeck), Syria, Iraq, Saudi Arabia (Qatif), Bahreïn, Yemen, Turkey (Diyarbakır), and Afghanistan.

This is why Barnett’s neo-imperialist strategy will necessarily be based on elements of the rhetoric of Bernard Lewis and Samuel Huntington, the “war of civilisations” [9]. Since it is impossible to justify our indifference to the fate of the people from the reservoir of natural resources, we can always persuade ourselves that our civilisations are incompatible.

JPEG - 37.9 kb

According to this map, taken from one of Thomas P. M. Barnett’s power point slides, presented at a conference held at the Pentagon in 2003, every state in the pink zone must be destroyed. This project has nothing to with the struggle between classes at the national level nor with exploiting natural resources. Once they are done with the expanded Middle East, the US strategists are preparing to reduce the North West of Latin America to ruins.

The implementation of US neo-imperialism

This is precisely the policy which has been in operation since 9/11. None of the wars which were started have yet come to an end. For 16 years, on a daily basis, the living conditions of the Afghan people have become increasingly more terrible and more dangerous. The reconstruction of their state, which was touted to be planned on the model of Germany and Japan after the Second World War, has not yet begun. The presence of NATO troops has not improved the life of the Afghan people, but on the contrary, has made it worse. We are obliged to note the fact that it is today the cause of the problem. Despite the feel-good speeches on international aid, these troops are there only to deepen and maintain the chaos.

Never once, when NATO troops intervened, have the official reasons for the war been shown to be true – neither against Afghanistan (the responsibility of the Taliban in the attacks of 9/11), nor Iraq (President Hussein’s support for the 9/11 terrorists and the preparation of weapons of mass destruction to attack the USA), nor Libya (the bombing of its own people by the army), nor in Syria (the dictatorship of President Assad and the Alaouite cult). And never once has the overthrow of a government ever put an end to these wars. They all continue without interruption, no matter who is in power.

The “Arab Springs”, which were born of an idea from MI6 and directly inspired by the “Arab Revolt of 1916” and the exploits of Lawrence of Arabia, were included in the same US strategy. Tunisia has become ungovernable. Luckily, Egypt was taken back by its army and is today making efforts to heal. Libya has become a battlefield, not since the Security Council resolution aimed at protecting the population, but since the assassination of Mouamar Kadhafi and the victory of NATO. Syria is an exception, because the state never fell into the hanads of the Muslim Brotherhood, which prevented them from dragging the country into chaos. But numerous jihadist groups, born of the Brotherhood, have controlled – and still control – parts of the territory, where they have indeed sown chaos. Neither the Daesh Caliphate, nor Idleb under Al-Qaïda, are states where Islam may flourish, but zones of terror without schools or hospitals.

It is probable that, thanks to its people, its army and its Russian, Lebanese and Iranian allies, Syria will manage to escape the destiny planned for it by Washington, but the Greater Near East will continue to burn until the people there understand their enemies’ plans for them. We now see that the same process of destruction has begun in the North-West of Latin America. The Western medias speak with disdain about the troubles in Venezuela, but the war that is beginning there will not be limited to that country – it will spread throughout the whole region, although the economic and political conditions of the states which compose it are very different.

The limits of US neo-imperialism

The US strategists like to compare their power to that of the Roman Empire. But that empire brought security and opulence to the peoples they conquered and integrated. It built monuments and rationalised their societies. On the contrary, US neo-imperialism does not intend to offer anything to the people of the stable states, nor to the people of the reservoirs of natural resources. It plans to racket the former and to destroy the social connections which bind the latter together. Above all, it does not want to exterminate the people of the reservoirs, but needs for them to suffer so that the chaos in which they live will prevent the stable states from going to them for natural resources without the protection of the US armies.

Until now, the imperialist project ran on the principle that “you can’t make an omelette without breaking eggs”. It admitted that it had committed collateral massacres in order to extend its domination. From now on, it is planning generalised massacres in order to impose its authority – definitively.

US neo-imperialism supposes that the other states of the G8 and their allies will agree to allow their overseas interests to be “protected” by US armies. That should pose no problem with the European Union, which has already been emasculated for a long time, but will have to be negotiated with the United Kingdom, and will be impossible with Russia and China.

Recalling its “special relationship” with Washington, London has already asked to be associated with the US project for governing the world. That was the point of Theresa May’s visit to the United States in January 2017, but she has so far received no answer [10].

Apart from that, it is inconceivable that the US armies will ensure the security of the “Silk Roads” as they do today with their British opposite numbers for the sea and air routes. Similarly, it is unthinkable for them to force Russia to genuflect, which has just been excluded from the G8 because of its engagement in Syria and Crimea.

http://www.globalresearch.ca/the-us-military-project-for-the-world/5606607

   

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A few links for those that wish to expand their knowledge of the history and influence of the Abrahamic religious triumvirate in the lands that were to become the birthplace of the British Empire.

Catholic Church in England and Wales

https://en.m.wikipedia.org/wiki/Catholic_Church_in_England_and_Wales

History of the Jews in England

https://en.m.wikipedia.org/wiki/History_of_the_Jews_in_England

Islam in the United Kingdom

https://en.m.wikipedia.org/wiki/Islam_in_the_United_Kingdom


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Everyman Standing Order 01: In the Face of Tyranny; Everybody Stands, Nobody Runs.
Everyman Standing Order 02: Everyman is Responsible for Energy and Security.
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Most of us have heard JFK's wise words:

"Those who make peaceful revolution impossible make violent revolution inevitable"

What does it mean ? Let us define it:

Protest

https://en.m.wikipedia.org/wiki/Protest

A protest (also called a remonstrance, remonstration or demonstration) is an expression of bearing witness on behalf of an express cause by words or actions with regard to particular events, policies or situations. Protests can take many different forms, from individual statements to mass demonstrations. Protesters may organize a protest as a way of publicly making their opinions heard in an attempt to influencepublic opinion or government policy, or they may undertake direct action in an attempt to directly enact desired changes themselves.[2] Where protests are part of a systematic and peaceful campaign to achieve a particular objective, and involve the use of pressure as well as persuasion, they go beyond mere protest and may be better described as cases of civil resistance or nonviolent resistance.[3]

Various forms of self-expression and protest are sometimes restricted bygovernmental policy (such as the requirement of protest permits),[4] economic circumstances, religious orthodoxy, social structures, or media monopoly. One state reaction to protests is the use of riot police. Observers have noted an increased militarization of protest policing, with police deploying armored vehicles and snipers against the protesters. When such restrictions occur, protests may assume the form of open civil disobedience, more subtle forms of resistance against the restrictions, or may spill over into other areas such as culture and emigration.

A protest itself may at times be the subject of a counter-protest. In such a case, counter-protesters demonstrate their support for the person, policy, action, etc. that is the subject of the original protest. In some cases, these protesters can violently clash.

When peaceful protest fails history teaches us that guerrilla warfare eventually follows. This is the situation that I attempt to prevent, let's talk about it now and have the conversation publicly, that the deep state attempts to decry.

Guerrilla warfare

https://en.m.wikipedia.org/wiki/Guerrilla_warfare

Guerrilla warfare is a form of irregular warfare in which a small group of combatants, such as paramilitary personnel, armed civilians, or irregulars, use military tactics including ambushes, sabotage, raids, petty warfare, hit-and-run tactics, and mobility to fight a larger and less-mobile traditional military.

Antifa has failed the mission and been recognised for what they are:

FBI, DHS Officially Classify Antifa Activities As "Domestic Terrorist Violence"

http://www.zerohedge.com/news/2017-09-01/fbi-dhs-study-reveals-antifa-primary-instigators-violence-public-rallies-april-2016

President Trump was crucified by the mainstream media a few weeks back after hosting an improvised press conference and saying there was "blame on both sides" for the violence in Charlottesville that resulted in the death of a counterprotester.  The comments resulted in most of Trump's advisory councils being disbanded, as CEO's around the country pounced on the opportunity to distance themselves from the administration, and heightened calls from CNN for impeachment proceedings.

The problem is that while Trump's delivery probably could have been a bit more artful, the underlying message seems to be proving more accurate with each passing day and each new outbreak of Antifa violence.

As Politico points out today, previously unreported FBI and Department of Homeland Security studies found that "anarchist extremist" group like Antifa have been the "primary instigators of violence at public rallies" going back to at least April 2016 when the reports were first published.

Federal authorities have been warning state and local officials since early 2016 that leftist extremists known as “antifa” had become increasingly confrontational and dangerous, so much so that the Department of Homeland Security formally classified their activities as “domestic terrorist violence,” according to interviews and confidential law enforcement documents obtained by POLITICO.

Since well before the Aug. 12 rally in Charlottesville, Virginia, turned deadly, DHS has been issuing warnings about the growing likelihood of lethal violence between the left-wing anarchists and right-wing white supremacist and nationalist groups.

Previously unreported documents disclose that by April 2016, authorities believed that “anarchist extremists” were the primary instigators of violence at public rallies against a range of targets. They were blamed by authorities for attacks on the police, government and political institutions, along with symbols of “the capitalist system,” racism, social injustice and fascism, according to a confidential 2016 joint intelligence assessment by DHS and the FBI.

Not surprisingly, law enforcement officials noted that the rise in Antifa violence overlapped perfectly with Trump's campaign as they made appearances at rally after rally to incite chaos...all the while making it seem as if violent, racist Trump supporters were to blame.

“It was in that period [as the Trump campaign emerged] that we really became aware of them,” said one senior law enforcement official tracking domestic extremists in a state that has become a front line in clashes between the groups. “These antifa guys were showing up with weapons, shields and bike helmets and just beating the shit out of people. … They’re using Molotov cocktails, they’re starting fires, they’re throwing bombs and smashing windows.”

Almost immediately, the right-wing targets of the antifa attacks began fighting back, bringing more and larger weapons and launching unprovoked attacks of their own, the documents and interviews show. And the extremists on both sides have been using the confrontations, especially since Charlottesville, to recruit unprecedented numbers of new members, raise money and threaten more confrontations, they say.

“Everybody is wondering, 'What are we gonna do? How are we gonna deal with this?'” said the senior state law enforcement official. “Every time they have one of these protests where both sides are bringing guns, there are sphincters tightening in my world. Emotions get high, and fingers get twitchy on the trigger.”

As you'll likely recall, one such event came in June 2016 when Antifa showed up at a rally in Sacramento and began violently attacking protestors with canes and knives.  Of course, with the whole thing caught on video, it's pretty clear who the instigators of violence were (see our post here).

Some of the DHS and FBI intelligence reports began flagging the antifa protesters before the election. In one from last September, portions of which were read to POLITICO, DHS studied “recent violent clashes … at lawfully organized white supremacist” events including a June 2016 rally at the California Capitol in Sacramento organized by the Traditionalist Workers Party and its affiliate, the Golden State Skinheads.

According to police, counter-protesters linked to antifa and affiliated groups like By Any Means Necessary attacked, causing a riot after which at least 10 people were hospitalized, some with stab wounds.

At the Sacramento rally, antifa protesters came looking for violence, and “engaged in several activities indicating proficiency in pre-operational planning, to include organizing carpools to travel from different locations, raising bail money in preparation for arrests, counter-surveilling law enforcement using three-man scout teams, using handheld radios for communication, and coordinating the event via social media,” the DHS report said.

Of course, it's not just California.  As the FBI and DHS note, the Antifa group operates much like terrorist cells with disconnected groups all over the country.

Even before Charlottesville, dozens and, in some cases, hundreds of people on both sides showed up at events in Texas, California, Oregon and elsewhere, carrying weapons and looking for a fight. In the Texas capital of Austin, armed antifa protesters attacked Trump supporters and white groups at several recent rallies, and then swarmed police in a successful effort to stop them from making arrests.

California has become another battleground, with violent confrontations in Berkeley, Sacramento and Orange County leading to numerous injuries. And antifa counter-protesters initiated attacks in two previous clashes in Charlottesville, according to the law enforcement reports and interviews.

More recently, the antifa groups, which some describe as the Anti-Fascist Action Network, have evolved out of the leftist anti-government groups like “Black bloc,” protesters clad in black and wearing masks that caused violence at events like the 1999 Seattle World Trade Organization protests. They claim to have no leader and no hierarchy, but authorities following them believe they are organized via decentralized networks of cells that coordinate with each other. Often, they spend weeks planning for violence at upcoming events, according to the April 2016 DHS and FBI report entitled “Baseline Comparison of US and Foreign Anarchist Extremist Movements.”

Dozens of armed anti-fascist groups have emerged, including Redneck Revolt and the Red Guards, according to the reports and interviews. One report from New Jersey authorities said self-described antifa groups have been established in cities including New York, Philadelphia, Chicago and San Francisco.

Meanwhile, even by the spring of 2016, the FBI had already grown concerned enough about Antifa that they began investigating overseas trips by activists out of concerns that they were coordinating with European anarchists to stage large bombings in the U.S.

By the spring of 2016, the anarchist groups had become so aggressive, including making armed attacks on individuals and small groups of perceived enemies, that federal officials launched a global investigation with the help of the U.S. intelligence community, according to the DHS and FBI assessment.

The purpose of the investigation, according to the April 2016 assessment: To determine whether the U.S.-based anarchists might start committing terrorist bombings like their counterparts in “foreign anarchist extremist movements” in Greece, Italy and Mexico, possibly at the Republican and Democratic conventions that summer.

Some of the antifa activists have gone overseas to train and fight with fellow anarchist organizations, including two Turkey-based groups fighting the Islamic State, according to interviews and internet postings.

Alas, we suspect you'll hear precisely nothing about any of this on CNN.


---------------------------
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Everyman Standing Order 02: Everyman is Responsible for Energy and Security.
Everyman Standing Order 03: Everyman knows Timing is Critical in any Movement.
   
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Of course, it's not just California.  As the FBI and DHS note, the Antifa group operates much like terrorist cells with disconnected groups all over the country.

Even before Charlottesville, dozens and, in some cases, hundreds of people on both sides showed up at events in Texas, California, Oregon and elsewhere, carrying weapons and looking for a fight. In the Texas capital of Austin, armed antifa protesters attacked Trump supporters and white groups at several recent rallies, and then swarmed police in a successful effort to stop them from making arrests.

California has become another battleground, with violent confrontations in Berkeley, Sacramento and Orange County leading to numerous injuries. And antifa counter-protesters initiated attacks in two previous clashes in Charlottesville, according to the law enforcement reports and interviews.

More recently, the antifa groups, which some describe as the Anti-Fascist Action Network, have evolved out of the leftist anti-government groups like “Black bloc,” protesters clad in black and wearing masks that caused violence at events like the 1999 Seattle World Trade Organization protests. They claim to have no leader and no hierarchy, but authorities following them believe they are organized via decentralized networks of cells that coordinate with each other. Often, they spend weeks planning for violence at upcoming events, according to the April 2016 DHS and FBI report entitled “Baseline Comparison of US and Foreign Anarchist Extremist Movements.”

.

that fact that ANTIFA members were labeled “anarchist extremists” by the New Jersey Department of Homeland Security on June 12, the radical leftists continue to operate with impunity all across the United States.

ANTIFA members usually show up to rallies and marches sporting all black attire with red accents, like masks, dew rags, bandanas, wristbands, and shoelaces, somewhat similar to those worn the skinhead movement. On days of protest it’s not out of the ordinary to spot ANTIFA members either masking up or unmasking themselves in random inconspicuous  public areas.



Who is funding ANTIFA?

Billionaire leftist George Soros is the most likely candidate. We know this because back in April a California faction of ANTIFA demanded that they be paid the money which they were promised.

On April 2, Beverley Hills Antifa tweeted: “Antifa demands George Soros pay us the money he owes. Unite comrades and fight for $15/hour. #Resist.”

that fact that ANTIFA members were labeled “anarchist extremists” by the New Jersey Department of Homeland Security on June 12, the radical leftists continue to operate with impunity all across the United States.

ANTIFA members usually show up to rallies and marches sporting all black attire with red accents, like masks, dew rags, bandanas, wristbands, and shoelaces, somewhat similar to those worn the skinhead movement. On days of protest it’s not out of the ordinary to spot ANTIFA members either masking up or unmasking themselves in random inconspicuous  public areas.

https://www.intellihub.com/did-billionaire-leftist-george-soros-break-his-promise-to-antifa/

Ron

   

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somewhat similar to those worn the skinhead movement.

Racism, anti-racism, and politics

https://en.wikipedia.org/wiki/Skinhead

The early skinheads were not necessarily part of any political movement, but that changed by the early 1970s. As the 1970s progressed, the skinheads became more politically active and acts of racially-motivated skinhead violence began to occur in the United Kingdom. As a result of this change within the skinheads, far right groups such as the National Front and the British Movement saw a rise in the number of white power skinheads among their ranks.[26] By the late 1970s, the mass media, and subsequently the general public, had largely come to view the skinhead subculture as one that promotes racism and neo-Nazism.[citation needed] The white power and neo-Nazi skinhead subculture eventually spread to North America, Europe and other areas of the world.[26] The mainstream media started using the term skinhead in reports of racist violence (regardless of whether the perpetrator was actually a skinhead); this has played a large role in skewing public perceptions about the subculture.[55] Three notable groups that formed in the 1980s and which later became associated with white power skinheads are White Aryan Resistance, Blood and Honour and Hammerskins.[26]

During the late 1970s and early 1980s, however, many skinheads and suedeheads in the United Kingdom rejected both the far left and the far right. This anti-extremist attitude was musically typified by Oi! bands such as Cockney Rejects, The 4-Skins, Toy Dolls, and The Business. Two notable groups of skinheads that spoke out against neo-Nazism and political extremism—and instead spoke out in support of traditional skinhead culture—were the Glasgow Spy Kids in Scotland (who coined the phrase Spirit of '69), and the publishers of the Hard As Nails zine in England.[56][57]

In the late 1960s, some skinheads in the United Kingdom (including black skinheads) had engaged in violence against South Asian immigrants (an act known as Paki bashing in common slang).[14][56][58] There had, however, also been anti-racist skinheads since the beginning of the subculture, especially in Scotland and Northern England.[56][59]

On the far left of the skinhead subculture, redskins and anarchist skinheads take a militant anti-fascist and pro-working class stance.[60] In the United Kingdom, two groups with significant numbers of leftist skinhead members were Red Action, which started in 1981, and Anti-Fascist Action, which started in 1985. Internationally, the most notable left-wing skinhead organisation is Red and Anarchist Skinheads, which formed in the New York City area in 1993 and then spread to other countries.[61]

Paki (slur)

"Paki" is a racial slur typically referring to people of Pakistani descent, but often indiscriminately directed towards people with perceived origins from the Indian Subcontinent.[1][2][3] The slur is used chiefly in the United Kingdom, and is also considered pejorative in Canada.

Etymology

"Paki" is derived from the exonym Pakistan(i). Unlike other -stan-countries, where the first part of the name typically refers to the indigenous people (e.g. the Tajiks of Tajikistan, Turkmens of Turkmenistan, Afghans of Afghanistan), the name of Pakistan was coined by the Cambridge University's political science student and Muslim nationalist Rahmat Ali, and was published on 28 January 1933 in the pamphlet Now or Never. After coining the name of the nation-state, Ali noticed that there is an acronym formed from the names of the "homelands" of Muslims in northwest India:

    "P" for Punjab
    "A" for Afghania (now known as Khyber Pakhtunkhwa)
    "K" for Kashmir
    "S" for Sindh
    "Tan" for Balochistan (thus forming "Pakstan")

Pak also means "pure" in Persian, Urdu, and Pashto. There was no "Pak" or "Paki" ethnic group prior to the creation of the state.[4][5]

Use

The use of the term "Paki" was first recorded in 1964, during a period of increased immigration to the United Kingdom. It has also been directed to people of other South Asian backgrounds, as well as people from other demographics who resemble South Asians.[6] In the 1970s and 1980s, violent gangs opposed to immigration took part in attacks known as "Paki-bashing", which targeted people and premises of any South Asian origin,[7] or any other ethnic minority.[8]

In the 21st century, some younger British Pakistanis have attempted to reclaim the word, drawing parallels to the African American reclamation of the slur "nigger",[6][9] and the LGBT reclamation of the slur "queer".[9] Peterborough businessman Abdul Rahim, who produces merchandise reclaiming the word, equates it to more socially accepted terms such as "Aussie" and "Kiwi", saying that it is more similar to them than it is to "nigger", as it denotes a nationality and not a biological race.[9] However, other Pakistanis see use of the word as unacceptable even among members of their community, due to its historical racist use.[6]

In December 2000, the Advertising Standards Authority published research on attitudes of the British public to pejoratives. It ranked Paki as the tenth most severe pejorative in English, up from 17th three years earlier.[10]

The term is also used as a slur in Canada.[11][12] In 2008, a campaign sign for an Alberta Liberal Party candidate was defaced when the slur was spray painted on it.[13]

Notable uses

Americans generally are unfamiliar with "paki" as a slur,[14] and U.S. leaders and public figures have occasionally had to apologize for using it. In January 2002, U.S. President George W. Bush said on India–Pakistan relations "We are working hard to convince both the Indians and the Pakis that there's a way to deal with their problems without going to war." After a Pakistani American journalist complained, a White House spokesman made a statement that Bush had respect for Pakistan and its culture.[8] This followed an incident four years earlier, when Clinton White House adviser Sandy Berger had to apologize for referencing "Paks" in public comments.[8] The 2015 American film Jurassic World was attacked satirically by British comedian Guzzy Bear for using "pachys" (pronounced "pakis") as shorthand for Pachycephalosaurus.[14]

Spike Milligan, who was white, played the lead role of Kevin O'Grady in the 1969 BBC sitcom Curry and Chips. O'Grady, half-Irish and half-Pakistani, was taunted with the name "Paki-Paddy"; the show intended to mock bigotry.[15] Following complaints, the BBC edited out use of the word in repeats of the 1980s sitcom Only Fools and Horses.[16] Columnists have perceived this as a way of obscuring the historical truth that the use of such words was commonplace at the time.[17] The word was used in Rita, Sue and Bob Too - set in Bradford, one of the first cities to have a large Pakistani community - and also in East is East - in which it is used by the mixed-race family as well as by racist characters.

In 2009, Prince Harry was publicly admonished and forced by the military to undergo sensitivity training when he was caught on video (taken years before) calling one of his fellow Army recruits "our little paki friend."[18][19]


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Major religious groups

https://en.wikipedia.org/wiki/Major_religious_groups

The world's principal religions and spiritual traditions may be classified into a small number of major groups, although this is by no means a uniform practice. This theory began in the 18th century with the goal of recognizing the relative levels of civility in societies.[1]

History of religious categories

In world cultures, there have traditionally been many different groupings of religious belief. In Indian culture, different religious philosophies were traditionally respected as academic differences in pursuit of the same truth. In Islam, the Quran mentions three different categories: Muslims, the People of the Book, and idol worshipers. Initially, Christians had a simple dichotomy of world beliefs: Christian civility versus foreign heresy or barbarity. In the 18th century, "heresy" was clarified to mean Judaism and Islam;[citation needed][2] along with paganism, this created a fourfold classification which spawned such works as John Toland's Nazarenus, or Jewish, Gentile, and Mahometan Christianity,[3] which represented the three Abrahamic religions as different "nations" or sects within religion itself, the "true monotheism."

Daniel Defoe described the original definition as follows: "Religion is properly the Worship given to God, but 'tis also applied to the Worship of Idols and false Deities."[4] At the turn of the 19th century, in between 1780 and 1810, the language dramatically changed: instead of "religion" being synonymous with spirituality, authors began using the plural, "religions," to refer to both Christianity and other forms of worship. Therefore, Hannah Adams's early encyclopedia, for example, had its name changed from An Alphabetical Compendium of the Various Sects... to A Dictionary of All Religions and Religious Denominations.[5][6]

In 1838, the four-way division of Christianity, Judaism, Mahommedanism (archaic terminology for Islam) and Paganism was multiplied considerably by Josiah Conder's Analytical and Comparative View of All Religions Now Extant among Mankind. Conder's work still adhered to the four-way classification, but in his eye for detail he puts together much historical work to create something resembling our modern Western image: he includes Druze, Yezidis, Mandeans, and Elamites[clarification needed] [7] under a list of possibly monotheistic groups, and under the final category, of "polytheism and pantheism," he listed Zoroastrianism, "Vedas, Puranas, Tantras, Reformed sects" of India as well as "Brahminical idolatry," Buddhism, Jainism, Sikhism, Lamaism, "religion of China and Japan," and "illiterate superstitions" as others.[8][9]

The modern meaning of the phrase "world religion," putting non-Christians at the same level as Christians, began with the 1893 Parliament of the World's Religions in Chicago. The Parliament spurred the creation of a dozen privately funded lectures with the intent of informing people of the diversity of religious experience: these lectures funded researchers such as William James, D. T. Suzuki, and Alan Watts, who greatly influenced the public conception of world religions.[10]

In the latter half of the 20th century, the category of "world religion" fell into serious question, especially for drawing parallels between vastly different cultures, and thereby creating an arbitrary separation between the religious and the secular.[11] Even history professors have now taken note of these complications and advise against teaching "world religions" in schools.[12] Others see the shaping of religions in the context of the nation-state as the "invention of traditions."

Classification


Religious traditions fall into super-groups in comparative religion, arranged by historical origin and mutual influence. Abrahamic religions originate in West Asia,[13][14] Indian religions in the Indian subcontinent (South Asia)[15] and East Asian religions in East Asia.[16] Another group with supra-regional influence are Afro-American religion,[17] which have their origins in Central and West Africa.

    Middle Eastern religions:[18]

        Abrahamic religions are the largest group, and these consist mainly of Judaism, Christianity, Islam, and the Bahá'í Faith. They are named for the patriarch Abraham, and are unified by the practice of monotheism. Today, at least 3.8 billion people are followers of Abrahamic religions [19] and are spread widely around the world apart from the regions around East and Southeast Asia. Several Abrahamic organizations are vigorous proselytizers.[20]

    Iranian religions, partly of Indo-European origins,[21][22] include Zoroastrianism, Yazdânism, Ætsæg Din, Ahl-e Haqq and historical traditions of Gnosticism (Mandaeism, Manichaeism).

    Indian religions, originated in Greater India and partly of Indo-European origins, they tend to share a number of key concepts, such as dharma, karma, reincarnation among others. They are of the most influence across the Indian subcontinent, East Asia, Southeast Asia, as well as isolated parts of Russia. The main Indian religions are Hinduism, Jainism, Buddhism and Sikhism.

    East Asian religions consist of several East Asian religions which make use of the concept of Tao (in Chinese) or Dō (in Japanese or Korean). They include many Chinese folk religions, Taoism and Confucianism, as well as Korean and Japanese religion influenced by Chinese thought.

    African religions:[18]

        The religions of the tribal peoples of Sub-Saharan Africa, but excluding ancient Egyptian religion, which is considered to belong to the ancient Middle East;[18]

        African diasporic religions practiced in the Americas, imported as a result of the Atlantic slave trade of the 16th to 18th centuries, building on traditional religions of Central and West Africa.

    Indigenous ethnic religions, found on every continent, now marginalized by the major organized faiths in many parts of the world or persisting as undercurrents (folk religions) of major religions. Includes traditional African religions, Asian shamanism, Native American religions, Austronesian and Australian Aboriginal traditions, Chinese folk religions, and postwar Shinto. Under more traditional listings, this has been referred to as "paganism" along with historical polytheism.

    New religious movement is the term applied to any religious faith which has emerged since the 19th century, often syncretizing, re-interpreting or reviving aspects of older traditions such as Ayyavazhi, Mormonism, Ahmadiyya, Pentecostalism, polytheistic reconstructionism, and so forth.


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Normative ethics

https://en.wikipedia.org/wiki/Normative_ethics

Normative ethics is the study of ethical action. It is the branch of philosophical ethics that investigates the set of questions that arise when considering how one ought to act, morally speaking. Normative ethics is distinct from meta-ethics because it examines standards for the rightness and wrongness of actions, while meta-ethics studies the meaning of moral language and the metaphysics of moral facts. Normative ethics is also distinct from descriptive ethics, as the latter is an empirical investigation of people’s moral beliefs. To put it another way, descriptive ethics would be concerned with determining what proportion of people believe that killing is always wrong, while normative ethics is concerned with whether it is correct to hold such a belief. Hence, normative ethics is sometimes called prescriptive, rather than descriptive. However, on certain versions of the meta-ethical view called moral realism, moral facts are both descriptive and prescriptive at the same time.[1]

Most traditional moral theories rest on principles that determine whether an action is right or wrong. Classical theories in this vein include utilitarianism, Kantianism, and some forms of contractarianism. These theories mainly offered the use of overarching moral principles to resolve difficult moral decisions.

Binding force

It can be unclear what it means to say that a person "ought to do X because it is moral, whether they like it or not". Morality is sometimes presumed to have some kind of special binding force on behaviour, but some philosophers think that, used this way, the word "ought" seems to wrongly attribute magic powers to morality. For instance, G. E. M. Anscombe worries that "ought" has become "a word of mere mesmeric force".[2] British ethicist Philippa Foot elaborates that morality does not seem to have any special binding force, and she clarifies that people only behave morally when motivated by other factors.

Foot says "People talk, for instance, about the 'binding force' of morality, but it is not clear what this means if not that we feel ourselves unable to escape."[3] The idea is that, faced with an opportunity to steal a book because we can get away with it, moral obligation itself has no power to stop us unless we feel an obligation. Morality may therefore have no binding force beyond regular human motivations, and people must be motivated to behave morally. The question then arises: what role does reason play in motivating moral behaviour?

Motivating morality

The categorical imperative perspective suggests that proper reason always leads to particular moral behaviour. As mentioned above, Foot instead believes that humans are actually motivated by desires. Proper reason, on this view, allows humans to discover actions that get them what they want (i.e., hypothetical imperatives)—not necessarily actions that are moral.

Social structure and motivation can make morality binding in a sense, but only because it makes moral norms feel inescapable, according to Foot.[3] John Stuart Mill adds that external pressures, to please others for instance, also influence this felt binding force, which he calls human "conscience". Mill says that humans must first reason about what is moral, then try to bring the feelings of our conscience in line with our reason.[4] At the same time, Mill says that a good moral system (in his case, utilitarianism) ultimately appeals to aspects of human nature — which, must themselves be nurtured during upbringing. Mill explains:

    This firm foundation is that of the social feelings of mankind; the desire to be in unity with our fellow creatures, which is already a powerful principle in human nature, and happily one of those which tend to become stronger, even without express inculcation, from the influences of advancing civilisation.

Mill thus believes that it is important to appreciate that it is feelings that drive moral behavior, but also that they may not be present in some people (e.g. psychopaths). Mill goes on to describe factors that help ensure people develop a conscience and behave morally, and thinkers like Joseph Daleiden describe how societies can use science to figure out how to make people more likely to be good.


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Gideon Levy calls out Israel’s fundamental, racist religion: Zionism

http://mondoweiss.net/2017/09/israels-fundamental-religion/

Jonathan Ofir on September 2, 2017

Gideon Levy published a column in Haaretz yesterday that goes to the furthest extent I have seen in Israeli mainstream media in challenging Zionism. He calls it a movement that “contradicts human rights, and is thus indeed an ultranationalist, colonialist and perhaps even racist movement, as proponents of justice worldwide maintain”.

His piece, titled “Minster of Truth”, was a typically sarcastic one, set against the background of Justice Minister Ayelet Shaked, who had said earlier in the week that

    “Zionism should not – and I’m saying here that it will not – continue to bow its head to a system of individual rights interpreted in a universal manner”.

Levy takes Shaked’s words and elucidates the message further:

    “Thus Shaked believes, as do so many around the world, that Israel is built on foundations of injustice and therefore must be defended from the hostile talk of justice. How else can the repulsion to discussing rights be explained? Individual rights are important, she said, but not when they are disconnected from ‘the Zionist challenges.’ Right again: The Zionist challenges indeed stand in contradiction to human rights.”

And Levy is very clear about what opposing this will mean:

    “Zionism is Israel’s fundamentalist religion, and as in any religion, its denial is prohibited. In Israel, ‘non-Zionist’ or ‘anti-Zionist’ aren’t insults, they are social expulsion orders. There’s nothing like it in any free society. But now that Shaked has exposed Zionism, put her hand to the flame and admitted the truth, we can finally think about Zionism more freely. We can admit that the Jews’ right to a state contradicted the Palestinians’ right to their land, and that righteous Zionism gave birth to a terrible national wrong that has never been righted; that there are ways to resolve and atone for this contradiction, but the Zionist Israelis won’t agree to them.”

The background is that Shaked was responding to the Supreme Court’s decision last Monday, ruling against indefinite imprisonment of African asylum seekers who refuse to be deported to a third country (typically Uganda or Rwanda). Whilst permitting the deportation of what the court terms “infiltrators,” the court limited the term of their imprisonment to two months. Now notice what Supreme Court President Miriam Naor wrote:

    “During this time, it’s permissible to try to persuade him through means that don’t infringe on his free will, or to try to find other ways to deport him against his will”.

This is the typical “light coercion” of the “Israeli democracy”, similar to the uniquely-Israeli expression “moderate physical pressure” as a legalized euphemism for torture.

Court President Naor adds: “Similarly, the state can consider alternatives to deportation, including the alternative of restricting his place of residence” (that is, within Israel).

Many people would naturally balk at this contempt for human rights. But for Israeli leaders, this was outrageous for the opposite reason: the court was too liberal.

Interior Minister Aryeh Deri, whilst welcoming the decision that “infiltrators” could be sent to third countries, nonetheless decried the court for depriving him of a “very important tool”, and criticized the court for allowing only voluntary deportations (in some cases).

    “The decision not to allow the state to deport infiltrators against their will is very problematic,” Deri said. “We have to care for the citizens of Israel, the residents of south Tel Aviv and other cities where residents’ lives are unlivable.”

And Prime Minister Netanyahu? He said:

    “We’ll have to enact new laws that will enable us … to send the illegal infiltrators out of our country.”

In saying that human rights must yield to “the Zionist challenges,” Shaked was basically making it clear, as Levy stated, that Zionism stands in opposition to universal human rights – intrinsically so. Levy seems to hedge, writing that Zionism is a “perhaps even racist movement” (my emphasis), but the hedge disappears when he describes Zionism as a colonialist and ultranationalist movement. In other words, Levy is calling Zionism racism.

The historical notion of Zionism as racism is clear to Levy, and he mentions the UN Resolution 3379 of 1975, equating Zionism with racism, in his second paragraph. I have also mentioned that resolution (which Israeli UN Ambassador Haim Herzog famously tore apart, and which was later rescinded), in conjunction with the recent UN agency commissioned report on Israeli Apartheid, which noted the “state’s essentially racist character”.

What’s also important to note in this case is the background – not of Palestinians, but simply of non-Jewish asylum seekers. This is an important notion, because it flies in the face of the notion of Israeli policies being merely a response to Palestinian aggression, as it were. There is no aggression here as such, and there are no Palestinians in this story. It is merely about the presence of non-Jews.

When Zionism’s founder Theodore Herzl wrote in his diary in 1895 that “We shall have to spirit the penniless population across the border … while denying it any employment in our own country”, he was not likely thinking of African refugees. But reality has shown that Zionism will enact such policies against anyone who endangers its racist, colonialist and ultranationalist designs.

So here we are: things are being said out loud. No more apologies. This is also evident in what Netanyahu recently said to a settler audience: “We are here to stay forever,” Netanyahu reassured. “We will deepen our roots, build, strengthen and settle” (as noted by Jonathan Cook).

And Levy sets the stakes:

    “Now, then, is the time for a new division, braver and more honest, between those Israelis who agree with Shaked’s statement and those [who] disagree. Between supporters of Zionism and supporters of justice. Between Zionists and the just.”

Indeed, and not a moment too soon.


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The Reasons for Netanyahu’s Panic

https://consortiumnews.com/2017/09/01/the-reasons-for-netanyahus-panic/

Israeli Prime Minister Netanyahu is pushing the panic button over the collapse of the Saudi-Israeli jihadist proxies in Syria and now threatening to launch a major air war, as ex-British diplomat Alastair Crooke describes.

By Alastair Crooke

A very senior Israeli intelligence delegation, a week ago, visited Washington. Then, Israeli Prime Minister Benjamin Netanyahu broke into President Putin’s summer holiday to meet him in Sochi, where, according to a senior Israeli government official (as cited in the Jerusalem Post), Netanyahu threatened to bomb the Presidential Palace in Damascus, and to disrupt and nullify the Astana cease-fire process, should Iran continue to “extend its reach in Syria.”

Russia’s Pravda wrote, “according to eyewitnesses of the open part of the talks, the Israeli prime minister was too emotional and at times even close to panic. He described a picture of the apocalypse to the Russian president that the world may see, if no efforts are taken to contain Iran, which, as Netanyahu believes, is determined to destroy Israel.”

So, what is going on here? Whether or not Pravda’s quote is fully accurate (though the description was confirmed by senior Israeli commentators), what is absolutely clear (from Israeli sources) is that both in Washington and at Sochi, the Israeli officials were heard out, but got nothing. Israel stands alone. Indeed, it is reported that Netanyahu was seeking “guarantees” about the future Iranian role in Syria, rather than “asking for the moon” of an Iranian exit. But how could Washington or Moscow realistically give Israel such guarantees?

Belatedly, Israel has understood that it backed the wrong side in Syria – and it has lost. It is not really in a position to demand anything. It will not get an American enforced buffer zone beyond the Golan armistice line, nor will the Iraqi-Syrian border be closed, or somehow “supervised” on Israel’s behalf.

Of course, the Syrian aspect is important, but to focus only on that, would be to “miss the forest for the trees.” The 2006 war by Israel to destroy Hizbullah (egged on by the U.S., Saudi Arabia – and even a few Lebanese) was a failure. Symbolically, for the first time in the Middle East, a technologically sophisticated, and lavishly armed, Western nation-state simply failed. What made the failure all the more striking (and painful) was that a Western state was not just bested militarily, it had lost also the electronic and human intelligence war, too — both spheres in which the West thought their primacy unassailable.

The Fallout from Failure

Israel’s unexpected failure was deeply feared in the West, and in the Gulf too. A small, armed (revolutionary) movement had stood up to Israel – against overwhelming odds – and prevailed: it had stood its ground. This precedent was widely perceived to be a potential regional “game changer.” The feudal Gulf autocracies sensed in Hizbullah’s achievement the latent danger to their own rule from such armed resistance.

The reaction was immediate. Hizbullah was quarantined — as best the full sanctioning powers of America could manage. And the war in Syria started to be mooted as the “corrective strategy” to the 2006 failure (as early as 2007) — though it was only with the events following 2011 that the “corrective strategy” came to implemented, à outrance.

Against Hizbullah, Israel had thrown its full military force (though Israelis always say, now, that they could have done more). And against Syria, the U.S., Europe, the Gulf States (and Israel in the background) have thrown the kitchen sink: jihadists, al-Qaeda, ISIS (yes), weapons, bribes, sanctions and the most overwhelming information war yet witnessed. Yet Syria – with indisputable help from its allies – seems about to prevail: it has stood its ground, against almost unbelievable odds.

Just to be clear: if 2006 marked a key point of inflection, Syria’s “standing its ground” represents a historic turning of much greater magnitude. It should be understood that Saudi Arabia’s (and Britain’s and America’s) tool of fired-up, radical Sunnism has been routed. And with it, the Gulf States, but particularly Saudi Arabia are damaged. The latter has relied on the force of Wahabbism since the first foundation of the kingdom: but Wahabbism in Lebanon, Syria and Iraq has been roundly defeated and discredited (even for most Sunni Muslims). It may well be defeated in Yemen too. This defeat will change the face of Sunni Islam.

Already, we see the Gulf Cooperation Council, which originally was founded in 1981 by six Gulf tribal leaders for the sole purpose of preserving their hereditary tribal rule in the Peninsula, now warring with each other, in what is likely to be a protracted and bitter internal fight. The “Arab system,” the prolongation of the old Ottoman structures by the complaisant post-World War I victors, Britain and France, seems to be out of its 2013 “remission” (bolstered by the coup in Egypt), and to have resumed its long-term decline.

The Losing Side

Netayahu’s “near panic” (if that is indeed what occurred) may well be a reflection of this seismic shift taking place in the region. Israel has long backed the losing side – and now finds itself “alone” and fearing for its near proxies (the Jordanians and the Kurds). The “new” corrective strategy from Tel Aviv, it appears, is to focus on winning Iraq away from Iran, and embedding it into the Israel-U.S.-Saudi alliance.

If so, Israel and Saudi Arabia are probably too late into the game, and are likely underestimating the visceral hatred engendered among so many Iraqis of all segments of society for the murderous actions of ISIS. Not many believe the improbable (Western) narrative that ISIS suddenly emerged armed, and fully financed, as a result of former Iraqi Prime Minister Nouri al-Maliki’s alleged “sectarianism”: No, as rule-of-thumb, behind each such well-breached movement – stands a state.

Daniel Levy has written a compelling piece to argue that Israelis generally would not subscribe to what I have written above, but rather: “Netanyahu’s lengthy term in office, multiple electoral successes, and ability to hold together a governing coalition … [is based on] him having a message that resonates with a broader public. It is a sales pitch that Netanyahu … [has] ‘brought the state of Israel to the best situation in its history, a rising global force … the state of Israel is diplomatically flourishing.’ Netanyahu had beaten back what he had called the ‘fake-news claim’ that without a deal with the Palestinians ‘Israel will be isolated, weakened and abandoned’ facing a ‘diplomatic tsunami.’

“Difficult though it is for his political detractors to acknowledge, Netanyahu’s claim resonates with the public because it reflects something that is real, and that has shifted the center of gravity of Israeli politics further and further to the right. It is a claim that, if correct and replicable over time, will leave a legacy that lasts well beyond Netanyahu’s premiership and any indictment he might face.

“Netanyahu’s assertion is that he is not merely buying time in Israel’s conflict with the Palestinians to improve the terms of an eventual and inevitable compromise. Netanyahu is laying claim to something different — the possibility of ultimate victory, the permanent and definitive defeat of the Palestinians, their national and collective goals.

“In over a decade as prime minister, Netanyahu has consistently and unequivocally rejected any plans or practical steps that even begin to address Palestinian aspirations. Netanyahu is all about perpetuating and exacerbating the conflict, not about managing it, let alone resolving it…[The] message is clear: there will be no Palestinian state because the West Bank and East Jerusalem are simply Greater Israel.”

No Palestinian State


Levy continues: “The approach overturns assumptions that have guided peace efforts and American policy for over a quarter of a century: that Israel has no alternative to an eventual territorial withdrawal and acceptance of something sufficiently resembling an independent sovereign Palestinian state broadly along the 1967 lines. It challenges the presumption that the permanent denial of such an outcome is incompatible with how Israel and Israelis perceive themselves as being a democracy. Additionally, it challenges the peace-effort supposition that this denial would in any way be unacceptable to the key allies on which Israel depends…

“In more traditional bastions of support for Israel, Netanyahu took a calculated gamble — would enough American Jewish support continue to stand with an increasingly illiberal and ethno-nationalist Israel, thereby facilitating the perpetuation of the lopsided U.S.-Israel relationship? Netanyahu bet yes, and he was right.”

And here is another interesting point that Levy makes:

“And then events took a further turn in Netanyahu’s favor with the rise to power in the United States and parts of Central Eastern Europe (and to enhanced prominence elsewhere in Europe and the West) of the very ethno-nationalist trend to which Netanyahu is so committed, working to replace liberal with illiberal democracy. One should not underestimate Israel and Netanyahu’s importance as an ideological and practical avant-garde for this trend.”

Former U.S. Ambassador and respected political analyst Chas Freeman wrote recently very bluntly: “the central objective of U.S. policy in the Middle East has long been to achieve regional acceptance for the Jewish-settler state in Palestine.” Or, in other words, for Washington, its Middle East policy – and all its actions – have been determined by “to be, or not to be”: “To be” (that is) – with Israel, or not “to be” (with Israel).

Israel’s Lost Ground

The key point now is that the region has just made a seismic shift into the “not to be” camp. Is there much that America can do about that? Israel very much is alone with only a weakened Saudi Arabia at its side, and there are clear limits to what Saudi Arabia can do.

The U.S. calling on Arab states to engage more with Iraqi Prime Minister Haider al-Abadi seems somehow inadequate. Iran is not looking for war with Israel (as a number of Israeli analysts have acknowledged); but, too, the Syrian President has made clear that his government intends to recover “all Syria” – and all Syria includes the occupied Golan Heights. And this week, Hassan Nasrallah called on the Lebanese government “to devise a plan and take a sovereign decision to liberate the Shebaa Farms and the Kfarshouba Hills” from Israel.

A number Israeli commentators already are saying that the “writing is on the wall” – and that it would be better for Israel to cede territory unilaterally, rather than risk the loss of hundreds of lives of Israeli servicemen in a futile attempt to retain it. That, though, seems hardly congruent with the Israeli Prime Minister’s “not an inch, will we yield” character and recent statements.

Will ethno-nationalism provide Israel with a new support base? Well, firstly, I do not see Israel’s doctrine as “illiberal democracy,” but rather an apartheid system intended to subordinate Palestinian political rights. And as the political schism in the West widens, with one “wing” seeking to delegitimize the other by tarnishing them as racists, bigots and Nazis, it is clear that the real America First-ers will try, at any price, to distance themselves from the extremists.

Daniel Levy points out that the Alt-Right leader, Richard Spencer, depicts his movement as White Zionism. Is this really likely to build support for Israel? How long before the “globalists” use precisely Netanyahu’s “illiberal democracy” meme to taunt the U.S. Right that this is precisely the kind of society for which they too aim: with Mexicans and black Americans treated like Palestinians?

‘Ethnic Nationalism’

The increasingly “not to be” constituency of the Middle East has a simpler word for Netanyahu’s “ethnic nationalism.” They call it simply Western colonialism. Round one of Chas Freeman’s making the Middle East “be with Israel” consisted of the shock-and-awe assault on Iraq. Iraq is now allied with Iran, and the Hashad militia (PMU) are becoming a widely mobilized fighting force. The second stage was 2006. Today, Hizbullah is a regional force, and not a just Lebanese one.

The third strike was at Syria. Today, Syria is allied with Russia, Iran, Hizbullah and Iraq. What will comprise the next round in the “to be, or not to be” war?

For all Netanyahu’s bluster about Israel standing stronger, and having beaten back “what he had called the ‘fake-news claim’ that without a deal with the Palestinians ‘Israel will be isolated, weakened and abandoned’ facing a ‘diplomatic tsunami,’” Netanyahu may have just discovered, in these last two weeks, that he confused facing down the weakened Palestinians with “victory” — only at the very moment of his apparent triumph, to find himself alone in a new, “New Middle East.”

Perhaps Pravda was right, and Netanyahu did appear close to panic, during his hurriedly arranged, and urgently called, Sochi summit.

[For more on this topic, see Consortiumnews.com’s “The Possible Education of Donald Trump.”]

Alastair Crooke is a former British diplomat who was a senior figure in British intelligence and in European Union diplomacy. He is the founder and director of the Conflicts Forum.


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Separation of church and state

https://en.wikipedia.org/wiki/Separation_of_church_and_state

The separation of church and state is a philosophic concept for defining political distance in the relationship between religious organizations and the nation state. Conceptually, the term refers to the creation of a secular state (with or without legally explicit church–state separation) and to disestablishment, the changing of an existing, formal relationship between the church and the state.[1]

In a society, the degree of political separation between the church and the civil state are determined by the legal structures and prevalent legal views that define the proper relationship between organized religion and the state. The Arm's length principle proposes a relationship wherein the two, political entities interact as organizations independent of the authority of the other. The strict application of secular principle of laïcité (secularity) is used in France, while secular societies, such as Denmark and the United Kingdom, maintain a form of constitutional recognition of an official state religion.[2]

The philosophy of the separation of the church from the civil state parallels the philosophies of secularism, disestablishmentarianism, religious liberty, and religious pluralism, by way of which the European states assumed some of the social roles of the church, the welfare state, a social shift that produced a culturally secular population and public sphere.[3] In practice, church–state separation varies from total separation, mandated by the country's political constitution, as in India and Singapore, to a state religion, as in the Maldives.

History of the concept and term

Ancient history

Many societies in antiquity had imperial cults where heads of state were worshiped as messiahs, demigods or deities.

Ancient history is replete with examples of political leaders who derived legitimacy through religious titles. Sargon of Akkad was referred to as the "deputy of Ishtar"[4] and many ancient Kings of Judah claimed to rule with a mandate from Heaven. Julius Caesar was elected as Pontifex Maximus, the chief priest of the Roman state religion before he became the consul of Rome.[5] Caligula referred to himself as a god when meeting with politicians and he was referred to as Jupiter on occasion in public documents.[6][7]

The mixing of religion and state can be seen throughout antiquity, including in the Edict of Thessalonica, whereby Nicene Christianity was made the state religion of the Roman Empire, and in the execution of Socrates, sentenced to death by the Athenian state for among other things, "not believing in the gods of the state"[8]

Among ancient philosophies, Epicureanism is in favor of an early version of the separation of religion and state as can be seen in the writings of Lucretius and Epicurus.

Late antiquity

An important contributor to the discussion concerning the proper relationship between Church and state was St. Augustine, who in The City of God, Book XIX, Chapter 17, began an examination of the ideal relationship between the "earthly city" and the "city of God". In this work, Augustine posited that major points of overlap were to be found between the "earthly city" and the "city of God", especially as people need to live together and get along on earth. Thus Augustine held that it was the work of the "temporal city" to make it possible for a "heavenly city" to be established on earth.[9]

Medieval Europe

Main article: Church and state in medieval Europe

For centuries, monarchs ruled by the idea of divine right. Sometimes this began to be used by a monarch to support the notion that the king ruled both his own kingdom and Church within its boundaries, a theory known as caesaropapism. On the other side was the Catholic doctrine that the Pope, as the Vicar of Christ on earth, should have the ultimate authority over the Church, and indirectly over the state. Moreover, throughout the Middle Ages the Pope claimed the right to depose the Catholic kings of Western Europe and tried to exercise it, sometimes successfully (see the investiture controversy, below), sometimes not, such as was the case with Henry VIII of England and Henry III of Navarre.[10]

In the West the issue of the separation of church and state during the medieval period centered on monarchs who ruled in the secular sphere but encroached on the Church's rule of the spiritual sphere. This unresolved contradiction in ultimate control of the Church led to power struggles and crises of leadership, notably in the Investiture Controversy, which was resolved in the Concordat of Worms in 1122. By this concordat, the Emperor renounced the right to invest ecclesiastics with ring and crosier, the symbols of their spiritual power, and guaranteed election by the canons of cathedral or abbey and free consecration.[11]

Reformation

At the beginning of the Protestant Reformation, Martin Luther articulated a doctrine of the two kingdoms. According to James Madison, perhaps one of the most important modern proponents of the separation of church and state, Luther's doctrine of the two kingdoms marked the beginning of the modern conception of separation of church and state.[12]

Those of the Radical Reformation (the Anabaptists) took Luther's ideas in new direction, most notably in the writings of Michael Sattler (1490-1527), who agreed with Luther that there were two kingdoms, but differed in arguing that these two kingdoms should be separate, and hence baptized believers should not vote, serve in public office or participate in any other way with the "kingdom of the world." While there was a diversity of views in the early days of the Radical Reformation, in time Sattler's perspective became the normative position for most Anabaptists in the coming centuries.[13] Anabaptists came to teach that religion should never be compelled by state power, approaching the issue of church-state relations primarily from the position of protecting the church from the state.[14][15][16]

In the 1530s, Henry VIII, angered by the Pope Clement VII's refusal to annul his marriage to Catherine of Aragon, decided to break with the Church and set himself as ruler of the Church of England.[17] The monarchs of Great Britain have retained ecclesiastical authority in the Church of England since Henry VIII, having the current title, Supreme Governor of the Church of England. England's ecclesiastical intermixing did not spread widely, however, due to the extensive persecution of Catholics that resulted from Henry's power grab.[clarification needed] This eventually led to Nonconformism, English Dissenters, and the anti-Catholicism of Oliver Cromwell, the Commonwealth of England, and the Penal Laws against Catholics and others who did not adhere to the Church of England.

One of the results of the persecution in England was that some people fled Great Britain to be able to worship as they wished – but they did not seek religious freedom, and early North American colonies were generally as intolerant of religious dissent as England; Puritan Massachusetts, for example, did not allow standard Church of England worship. Some of these people voluntarily sailed to the American Colonies specifically for this purpose. After the American Colonies famously revolted against King George III of the United Kingdom, the Constitution of United States was specifically amended to ban the establishment of religion by Congress.

Enlightenment

John Locke, English political philosopher argued for individual conscience, free from state control

The concept of separating church and state is often credited to the writings of English philosopher John Locke (1632–1704).[18] According to his principle of the social contract, Locke argued that the government lacked authority in the realm of individual conscience, as this was something rational people could not cede to the government for it or others to control. For Locke, this created a natural right in the liberty of conscience, which he argued must therefore remain protected from any government authority. These views on religious tolerance and the importance of individual conscience, along with his social contract, became particularly influential in the American colonies and the drafting of the United States Constitution.[19]

At the same period of the 17th century, Pierre Bayle and some fideists were forerunners of the separation of Church and State, maintaining that faith was independent of reason.[20][21] During the 18th century, the ideas of Locke and Bayle, in particular the separation of Church and State, became more common, promoted by the philosophers of the Age of Enlightenment. Montesquieu already wrote in 1721 about religious tolerance and a degree of separation between religion and government.[22] Voltaire defended some level of separation but ultimately subordinated the Church to the needs of the State[23] while Denis Diderot, for instance, was a partisan of a strict separation of Church and State, saying "the distance between the throne and the altar can never be too great".[24]

Jefferson and the Bill of Rights

Main articles: Establishment Clause and Free Exercise Clause

Thomas Jefferson, the third President of the United States, whose letter to the Danbury Baptists Association is often quoted in debates regarding the separation of church and state.

In English, the exact term is an offshoot of the phrase, "wall of separation between church and state", as written in Thomas Jefferson's letter to the Danbury Baptist Association in 1802. In that letter, referencing the First Amendment to the United States Constitution, Jefferson writes:

    Believing with you that religion is a matter which lies solely between Man & his God, that he owes account to none other for his faith or his worship, that the legitimate powers of government reach actions only, & not opinions, I contemplate with sovereign reverence that act of the whole American people which declared that their legislature should 'make no law respecting an establishment of religion, or prohibiting the free exercise thereof,' thus building a wall of separation between Church and State.[25]

Jefferson was describing to the Baptists that the United States Bill of Rights prevents the establishment of a national church, and in so doing they did not have to fear government interference in their right to expressions of religious conscience. The Bill of Rights was one of the earliest examples in the world of complete religious freedom (adopted in 1791, only preceded by the Declaration of the Rights of Man and of the Citizen in 1789).[original research?][citation needed]

Later Interpretations

John F. Kennedy, one of America's most influential presidents of the 20th century, commented in 1960: "I believe in an America where the separation of church and state is absolute, where no Catholic prelate would tell the President (should he be Catholic) how to act, and no Protestant minister would tell his parishioners for whom to vote, where no church or church school is granted any public funds or political preference – and where no man is denied public office merely because his religion differs from the President who might appoint him or the people who might elect him.

"I believe in an America that is officially neither Catholic, Protestant nor Jewish – where no public official either requests or accepts instructions on public policy from the Pope, the National Council of Churches or any other ecclesiastical source – where no religious body seeks to impose its will directly or indirectly upon the general populace or the public acts of its officials – and where religious liberty is so indivisible that an act against one church is treated as an act against all."

Christopher Hitchens, an atheist political commentator, wrote, "How dismal it is to see present day Americans yearning for the very orthodoxy that their country was founded to escape."

Robert A. Heinlein, a science fiction author, commented on the separation of church and state thus: "Almost any sect, cult, or religion will legislate its creed into law if it acquires the political power to do so."

Muhammad Iqbal, a 20th-century poet considered to have inspired the movement for the independence of Pakistan and to be one of the most important figures in Urdu literature, told an academic conference at Cambridge University in 1931 that, "The biggest blunder made by Europe was the separation of Church and State", arguing that it had led to "atheistic materialism".[26]

President William Howard Taft: "There is nothing so despicable as a secret society that is based upon religious prejudice and that will attempt to defeat a man because of his religion."


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Corporatism

https://en.wikipedia.org/wiki/Corporatism

(Redirected from Corporate fascism)

This article is about the general social theory. For business influence in politics, see Corporatocracy. For the process of reorganizing institutions on a corporate or business basis, see Corporatization.

Corporatism, also known as corporativism,[1] is the sociopolitical organization of a society by major interest groups, known as corporate groups, such as agricultural, business, ethnic, labour, military, patronage, or scientific affiliations, on the basis of their common interests.[2] It is theoretically based on the interpretation of a community as an organic body.[3] The term corporatism is based on the Latin root word corpus (plural corpora) meaning "body"[4] or, in the case of Fascist Italy, on the word corporazione (derived from the aforementioned Latin word, with the meaning of "embodiment", "association"), the Italian name for what was known in Germanic Europe as a Medieval guild.

In 1881, Pope Leo XIII commissioned theologians and social thinkers to study corporatism and provide a definition for it. In 1884 in Freiburg, the commission declared that corporatism was a "system of social organization that has at its base the grouping of men according to the community of their natural interests and social functions, and as true and proper organs of the state they direct and coordinate labor and capital in matters of common interest".[5]

Corporatism is related to the sociological concept of structural functionalism.[6] Corporate social interaction is common within kinship groups such as families, clans and ethnicities.[7] In addition to humans, certain animal species like penguins exhibit strong corporate social organization.[8][9] Corporatist types of community and social interaction are common to many ideologies, including absolutism, capitalism, conservatism, fascism, liberalism, progressivism, reactionism.[10]

Corporatism may also refer to economic tripartism involving negotiations between business, labour, and state interest groups to establish economic policy.[11] This is sometimes also referred to as neo-corporatism and is associated with social democracy.


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Corporatism

https://en.wikipedia.org/wiki/Corporatism


In 1881, Pope Leo XIII commissioned theologians and social thinkers to study corporatism and provide a definition for it. In 1884 in Freiburg, the commission declared that corporatism was a "system of social organization that has at its base the grouping of men according to the community of their natural interests and social functions, and as true and proper organs of the state they direct and coordinate labor and capital in matters of common interest".[5]


Corporatism may also refer to economic tripartism involving negotiations between business, labour, and state interest groups to establish economic policy.[11] This is sometimes also referred to as neo-corporatism and is associated with social democracy.

Every now and then Wiki puts out a "feel good" statement that refers to an ideal situation rather than that which is.

In actual fact the Corporations have usurped the position of royalty, treat labour as slave labour and act as though capital was for their concern only.

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Every now and then Wiki puts out a "feel good" statement that refers to an ideal situation rather than that which is.

In actual fact the Corporations have usurped the position of royalty, treat labour as slave labour and act as though capital was for their concern only.

That particular wiki entry is not very good but my point is that when you have religion in government you have a theocracy (disguised as a democracy) with authority derived from God, itself a conceptual construct.

When you have corporations overriding national authority and sovereignty, you have fascism.

It can be easily argued that currently the West is being occupied by an incorporated theocratic governance construct.

The Judeo-Christian-Islamic alliance, the three branches of Abrahamic religion are playing good cop bad cop with the aim being total submission by human races, blended into a homogeneous mongoloid mass.

Not all people worship a deity, some worship the cult of money, and both fit into one of the two frames of references involved here, theocratic or corporate greed. The big oil man who became a vicar undertsands the game afoot and positioned himself accordingly.


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Britain is no longer a Christian country and should stop acting as if it is, says judge

http://www.telegraph.co.uk/education/12036287/Britain-is-no-longer-a-Christian-country-and-should-stop-acting-as-if-it-is-says-judge.html

A major inquiry into the place of religion in modern society has provoked a furious backlash from ministers and the Church of England

Britain is no longer a Christian country and should stop acting as if it is, a major inquiry into the place of religion in modern society has concluded, provoking a furious backlash from ministers and the Church of England.

A two-year commission, chaired by the former senior judge Baroness Butler-Sloss and involving leading religious leaders from all faiths, calls for public life in Britain to be systematically de-Christianised.

It says that the decline of churchgoing and the rise of Islam and other faiths mean a "new settlement" is needed for religion in the UK, giving more official influence to non-religious voices and those of non-Christian faiths.

 The report provoked a furious row as it was condemned by Cabinet ministers as "seriously misguided" and the Church of England said it appeared to have been "hijacked" by humanists.

The report, by the Commission on Religion and Belief in Public Life, claims that faith schools are "socially divisive" and says that the selection of children on the basis of their beliefs should be phased out.

 It also accuses those who devise some RE syllabuses of "sanitising" negative aspects of religion in lessons and suggests that the compulsory daily act of worship in school assemblies should be abolished and replaced with a "time for reflection".

The report backs moves cut the number of Church of England bishops in the Lords and give places to imams, rabbis and other non-other non-Christian clerics as well as evangelical pastors.

 Meanwhile the coronation service for the next monarch should be overhauled to include other faiths, the report adds.

Controversially, it also calls for a rethink of anti-terror policy, including ensuring students can voice radical views on campus without fear of being reported to the security services.

And it also recommends new protections for women in Sharia courts and other religious tribunals – including a call for the Government to consider requiring couples who have a non-legally binding religious marriage also to have a civil registration.

It also suggests that Thought of the Day on BBC Radio 4's Today programme should include non-religious messages.

 The Commission on Religion and Belief in Public Life has attracted particular controversy because of the seniority of those behind it.

Its patrons include Rowan Williams, the former Archbishop of Canterbury, Lord Woolf, the former chief justice, and Sir Iqbal Sacranie, the former general secretary of the Muslim Council of Britain.

While gathering evidence the commissioners met key players including Justin Welby, the Archbishop of Canterbury; Ephraim Mirvis, the Chief Rabbi; the Home Secretary Theresa May, and senior executives at the BBC and Channel 4.

The Church of England said the report was a "sad waste" and had "fallen captive to liberal rationalism".

 A spokeswoman for the Church of England said: “The report is dominated by the old fashioned view that traditional religion is declining in importance and that non-adherence to a religion is the same as humanism or secularism."

A source close to Nicky Morgan, the Education Secretary, described the report's recommendations on faith schools as "ridiculous".

The source said: "Nicky is one of the biggest champions of faith schools and anyone who thinks she is going to pay attention to these ridiculous recommendations is sorely misguided."

The report highlights figures showing the decline in people who say they are Anglicans from 40 per cent in 1983 to less than a fifth in 2013.

 It says: "Three striking trends in recent decades have revolutionised the landscape on which religion and belief in Britain meet and interact.

"The first is the increase in the number of people with non-religious beliefs and identities. The second is the decline in Christian affiliation, belief and practice and within this decline a shift in Christian affiliation that has meant that Anglicans no longer comprise a majority of Christians.

"The third is the increase in the number of people who have a religious affiliation but who are not Christian."

 It goes on to say: "The increase in those with non-religious beliefs, the reduction in the number of Christians and an increase in their diversity, and the increase in the number of people identifying with non-Christian religions: these are the settled social context of Britain today and for the foreseeable future, as is the unsettled and unsettling context of the international environment".

Its central recommendation is for a national consultation exercise to draw up a 21st Century equivalent to the Magna Carta to define the values at the heart of modern Britain instead of the Government’s controversial “British values” requirements.

“From recent events in France, to the schools so many of our children attend and even the adverts screened in cinemas, for good and ill religion and belief impacts directly on all our daily lives,” said Lady Butler-Sloss.

 “The proposals in this report amount to a ‘new settlement for religion and belief in the UK’, intended to provide space and a role for all within society, regardless of their beliefs or absence of them.”

The 150-page report sets out a major shift away from Christianity in Britain – particularly the Church of England – with the number of people describing themselves as having no religion jumping from less than a third of the population to almost half in just 30 years.

At the same time it highlights the growth of non-Christian faiths, especially Islam, and an explosion in the number of newer Pentecostal and evangelical Churches outside of the traditional denominations.

But the report stops short of calling for the disestablishment of the Church of England, arguing that the special status of Anglicanism in England and the Church of Scotland north of the border, has helped other faith groups and “enables them to make their voice heard in the public sphere”.

 But it adds: “The relationship of the Church of England to the state has changed and is changing, and could change further.

“The pluralist character of modern society should be reflected in national forums such as the House of Lords, so that they include a wider range of worldviews and religious traditions, and of Christian denominations other than the Church of England”

It goes on to call for all national and civic events – including the next coronation – to be designed to reflect “the pluralist character of modern society”.

Although the commission does not call for the abolition of faith schools, it questions the fundamental premise on which they exist.

“In England, successive governments have claimed in recent years that faith schools and free schools create and promote social inclusion leading to cohesion and integration,” it says.

 “However, it is in our view not clear that segregation of young people into faith schools has promoted greater cohesion or that it has not been socially divisive, leading to greater misunderstanding and tension.”

But it also questions the approach to religion in universities and colleges, including measures to curb extremism on campus- particularly demands for lecturers to report students showing signs of extremism.

“Free debate should be possible without fear of students being labelled as extremists or attracting the attention of the security services,” the report argues.

“That all said, universities will deal better with religion if they approach it as something that belongs to their intellectual discussions rather than an external factor with which they have to cope.”

 It also urges the Government to rethink its approach to the Muslim community in general, including consulting those it considers to have less “palatable” views on policy.

It says: “In its selection of organisations with which to engage the Government must guard against the perception that it is operating with a simplistic good Muslims/bad Muslims distinction, or between ‘mainstream moderates’ and ‘violent or non-violent extremists’.”

The report also suggests setting up an “advisory panel” of religious “experts” to examine complaints about coverage of religion in the press.

Keith Porteous Wood, executive director of the National Secular Society, said the report did not go far enough.

 “There are some sensible recommendations in the Commission’s report, but there is no escaping that the Commission is composed of vested interests and is unlikely to make recommendations for any radical change. Disestablishing the Church of England should be a minimum ambition for a modern Britain in the 21st century.”

“This report promotes a multi-faith approach to public life which is completely at odds with the religious indifference that permeates British society."

The Rt Rev Michael Nazir-Ali, the former Bishop of Rochester, said: “As to the next coronation, I hope it doesn't come for a long time but when it comes, it will be an important occasion to reaffirm the constitutional basis of the nation.

“This is Judaeo- Christian through and through, with the monarch promising to uphold 'the Laws of God and the true profession of the Gospel'.”

Rabbi Danny Rich, chief executive and senior rabbi of Liberal Judaism, said: “If we fail to recognise the diverse nature of our society in our civic institutions, our national events, our legal system, schools and media, we risk alienating large sections of our community who will see themselves as ‘the other’.

“This in turn leads to them feeling excluded not just from the rights of British citizens, but also the obligations and standards of behaviour which go with being a full partner in British society.

"This is a huge a growing threat to us all."

Dr Shuja Shafi, secretary general of the Muslim Council of Britain, said: "We have long argued that one of the unintended consequences of anti-terrorism legislation has been how it limits freedom of speech.

"We therefore agree wholeheartedly with the recommendation of the report in this respect.

"The Muslim Council of Britain has long argued that the portrayal of Islam and Muslims provides a misleading representation of the reality. With a rise in hate crime against Muslims and Muslim religious institutions, the media has a particular responsibility to raise awareness and promote greater understanding between communities."


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Anglo-Saxons

https://en.wikipedia.org/wiki/Anglo-Saxons

The Anglo-Saxons were a people who inhabited Great Britain from the 5th century. They comprise people from Germanic tribes who migrated to the island from continental Europe, their descendants, and indigenous British groups who adopted some aspects of Anglo-Saxon culture and language. Historically, the Anglo-Saxon period denotes the period in Britain between about 450 and 1066, after their initial settlement and up until the Norman conquest.[1]

The early Anglo-Saxon period includes the creation of an English nation, with many of the aspects that survive today, including regional government of shires and hundreds. During this period, Christianity was established and there was a flowering of literature and language. Charters and law were also established.[2] The term Anglo-Saxon is popularly used for the language that was spoken and written by the Anglo-Saxons in England and eastern Scotland between at least the mid-5th century and the mid-12th century. In scholarly use, it is more commonly called Old English.[3]

The history of the Anglo-Saxons is the history of a cultural identity. It developed from divergent groups in association with the people's adoption of Christianity, and was integral to the establishment of various kingdoms. Threatened by extended Danish invasions and military occupation of eastern England, this identity was re-established; it dominated until after the Norman Conquest.[4] The visible Anglo-Saxon culture can be seen in the material culture of buildings, dress styles, illuminated texts and grave goods. Behind the symbolic nature of these cultural emblems, there are strong elements of tribal and lordship ties. The elite declared themselves as kings who developed burhs, and identified their roles and peoples in Biblical terms. Above all, as Helena Hamerow has observed, "local and extended kin groups remained...the essential unit of production throughout the Anglo-Saxon period."[5] The effects persist in the 21st century as, according to a study published in March 2015, the genetic make up of British populations today shows divisions of the tribal political units of the early Anglo-Saxon period.[6]

Use of the term Anglo-Saxon assumes that the words Angles, Saxons or Anglo-Saxon have the same meaning in all the sources. Assigning ethnic labels such as "Anglo-Saxon" is fraught with difficulties. This term began to be used only in the 8th century to distinguish the "Germanic" groups in Britain from those on the continent (Old Saxony in Northern Germany).[7][a] Catherine Hills summarised the views of many modern scholars in her observation that attitudes towards Anglo-Saxons, and hence the interpretation of their culture and history, have been "more contingent on contemporary political and religious theology as on any kind of evidence."[8]

Ethnonym

The Old English ethnonym "Angul-Seaxan" comes from the Latin Angli-Saxones and became the name of the peoples Bede calls Anglorum[9] and Gildas calls Saxones.[10] Anglo-Saxon is a term that was rarely used by Anglo-Saxons themselves; it is not an autonym. It is likely they identified as ængli, Seaxe or, more probably, a local or tribal name such as Mierce, Cantie, Gewisse, Westseaxe, or Norþanhymbre. Also, the use of Anglo-Saxon disguises the extent to which people identified as Anglo-Scandinavian after the Viking age, or as Anglo-Norman after the Norman conquest in 1066.[11]

The earliest historical references using this term are from outside Britain, referring to piratical Germanic raiders, 'Saxones' who attacked the shores of Britain and Gaul in the 3rd century AD. Procopius states that Britain was settled by three races: the Angiloi, Frisones, and Britons.[12] The term Angli Saxones seems to have first been used in continental writing of the 8th century; Paul the Deacon uses it to distinguish the English Saxons from the continental Saxons (Ealdseaxe, literally, 'old Saxons').[13] The name therefore seemed to mean "English" Saxons.

The Christian church seems to have used the word Angli; for example in the story of Pope Gregory I and his remark, "Non Angli sed angeli" (not English but angels).[14] the terms ænglisc ('the language') and Angelcynn ('the people') were also used by West Saxon King Alfred to refer to the people; in doing so he was following established practice.[15] The first use of the term Anglo-Saxon amongst the insular sources is in the titles for Athelstan: Angelsaxonum Denorumque gloriosissimus rex (most glorious king of the Anglo-Saxons and of the Danes) and rex Angulsexna and Norþhymbra imperator paganorum gubernator Brittanorumque propugnator (king of the Anglo-Saxons and emperor of the Northumbrians, governor of the pagans, and defender of the Britons). At other times he uses the term rex Anglorum (king of the English), which presumably meant both Anglo-Saxons and Danes. Alfred the Great used Anglosaxonum Rex.[16] The term Engla cyningc (King of the English) is used by Æthelred. King Cnut in 1021 was the first to refer to the land and not the people with this term: ealles Englalandes cyningc (King of all England).[17] These titles express the sense that the Anglo-Saxons were a Christian people with a king anointed by God.[18]

The indigenous Common Brittonic speakers referred to Anglo-Saxons as Saxones or possibly Saeson (the word Saeson is the modern Welsh word for 'English people'); the equivalent word in Scottish Gaelic is Sasannach and in the Irish language, Sasanach.[19] Catherine Hills suggests that it is no accident, "that the English call themselves by the name sanctified by the Church, as that of a people chosen by God, whereas their enemies use the name originally applied to piratical raiders".[20]

Conversion to Christianity (590–660)

In 565, Columba, a monk from Ireland who studied at the monastic school of Moville under St. Finnian, reached Iona as a self-imposed exile. The influence of the monastery of Iona would grow into what Peter Brown has described as an "unusually extensive spiritual empire," which "stretched from western Scotland deep to the southwest into the heart of Ireland and, to the southeast, it reached down throughout northern Britain, through the influence of its sister monastery Lindisfarne."[57]

In June 597 Columba died. At this time, Augustine landed on the Isle of Thanet and proceeded to King Æthelberht's main town of Canterbury. He had been the prior of a monastery in Rome when Pope Gregory the Great chose him in 595 to lead the Gregorian mission to Britain to Christianise the Kingdom of Kent from their native Anglo-Saxon paganism. Kent was probably chosen because Æthelberht had married a Christian princess, Bertha, daughter of Charibert I the King of Paris, who was expected to exert some influence over her husband. Æthelberht was converted to Christianity, churches were established, and wider-scale conversion to Christianity began in the kingdom. Æthelberht's law for Kent, the earliest written code in any Germanic language, instituted a complex system of fines. Kent was rich, with strong trade ties to the continent, and Æthelberht may have instituted royal control over trade. For the first time following the Anglo-Saxon invasion, coins began circulating in Kent during his reign.

In 635 Aidan, an Irish monk from Iona chose the Isle of Lindisfarne to establish a monastery and close to King Oswald's main fortress of Bamburgh. He had been at the monastery in Iona when Oswald asked to be sent a mission to Christianise the Kingdom of Northumbria from their native Anglo-Saxon paganism. Oswald had probably chosen Iona because after his father had been killed he had fled into south-west Scotland and had encountered Christianity, and had returned determined to make Northumbria Christian. Aidan achieved great success in spreading the Christian faith, and since Aidan could not speak English and Oswald had learned Irish during his exile, Oswald acted as Aidan's interpreter when the latter was preaching.[58] Later, Northumberland's patron saint, Saint Cuthbert, was an abbot of the monastery, and then Bishop of Lindisfarne. An anonymous life of Cuthbert written at Lindisfarne is the oldest extant piece of English historical writing. [e] and in his memory a gospel (known as the St Cuthbert Gospel) was placed in his coffin. The decorated leather bookbinding is the oldest intact European binding.[60]

In 664, the Synod of Whitby was convened and established Roman practice (in style of tonsure and dates of Easter) as the norm in Northumbria, and thus "brought the Northumbrian church into the mainstream of Roman culture."[61] The episcopal seat of Northumbria was transferred from Lindisfarne to York. Wilfrid, chief advocate for the Roman position, later became Bishop of Northumbria, while Colmán and the Ionan supporters, who did not change their practices, withdrew to Iona.


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English people

https://en.wikipedia.org/wiki/English_people

The English are a nation and an ethnic group native to England, who speak the English language. The English identity is of early medieval origin, when they were known in Old English as the Angelcynn ("family of the Angles"). Their ethnonym is derived from the Angles, one of the Germanic peoples who migrated to Great Britain around the 5th century AD.[6] England is one of the countries of the United Kingdom.

Historically, the English population is descended from several peoples — the earlier Celtic Britons (or Brythons) and the Germanic tribes that settled in Britain following the withdrawal of the Romans, including Angles, Saxons, Jutes and Frisians. Collectively known as the Anglo-Saxons, they founded what was to become England (from the Old English Englaland) along with the later Danes, Normans and other groups. In the Acts of Union 1707, the Kingdom of England was succeeded by the Kingdom of Great Britain.[7] Over the years, English customs and identity have become fairly closely aligned with British customs and identity in general.

Today many English people have recent forebears from other parts of the United Kingdom, while some are also descended from more recent immigrants from other European countries and from the Commonwealth.

The English people are the source of the English language, the Westminster system, the common law system and numerous major sports such as cricket, football,[8] rugby union, rugby league and tennis. These and other English cultural characteristics have spread worldwide, in part as a result of the former British Empire.

English nationality

The concept of an "English nation" is far older than that of the "British nation", and the 1990s witnessed a revival in English self-consciousness.[9] This is linked to the expressions of national self-awareness of the other British nations of Wales and Scotland  – which take their most solid form in the new devolved political arrangements within the United Kingdom  – and the waning of a shared British national identity with the growing distance between the end of the British Empire and the present.[10][11][12]

Many recent immigrants to England have assumed a solely British identity, while others have developed dual or mixed identities.[13][14] Use of the word "English" to describe Britons from ethnic minorities in England is complicated by most non-white people in England identifying as British rather than English. In their 2004 Annual Population Survey, the Office for National Statistics compared the ethnic identities of British people with their perceived national identity. They found that while 58% of white people in England described their nationality as "English", the vast majority of non-white people called themselves "British".[15]


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The Rohingya Of Myanmar - Pawns In An Anglo-Chinese Proxy War Fought By Saudi Jihadists

http://www.moonofalabama.org/2017/09/the-rohingya-of-myanmar-pawns-in-an-anglo-chinese-proxy-war-fought-by-saudi-jihadists.html?ref=patrick.net

[Update Sept 7 - The post below received some criticism which, in my view, missed its major points. See here for a reply. - b]

http://www.moonofalabama.org/2017/09/the-rohingya-of-myanmar-pawns-in-an-anglo-chinese-proxy-war-fought-by-saudi-jihadists.html#c6a00d8341c640e53ef01bb09c0bed4970d

Media attention is directed to some minor ethnic violence in Myanmar, the former Burma. The story in the "western" press is of Muslim Rohingya unfairly vilified, chased out and killed by  Buddhist mobs and the army in the state of Rakhine near the border to Bangladesh. The "liberal human interventionists" like Human Rights Watch are united with Islamists like Turkey's President Erdogan in loudly lamenting the plight of the Rohingya.

That curious alliance also occurred during the wars on Libya and Syria. It is by now a warning sign. Could there be more behind this than some local conflict in Myanmar? Is someone stocking a fire?

Indeed.

While the ethnic conflict in Rankine state is very old, it has over the last years morphed into an Jihadist guerilla war financed and led from Saudi Arabia. The area is of geo-strategic interest:

    Rakhine plays an important part in [the Chinese One Belt One Road Initiative] OBOR, as it is an exit to Indian Ocean and the location of planned billion-dollar Chinese projects—a planned economic zone on Ramree Island, and the Kyaukphyu deep-sea port, which has oil and natural gas pipelines linked with Yunnan Province’s Kunming.

Pipelines from the western coast of Myanmar eastwards to China allow hydrocarbon imports from the Persian Gulf to China while avoiding the bottleneck of the Strait of Malacca and disputed parts of the South China Sea.

It is in "Western interest" to hinder China's projects in Myanmar. Inciting Jihad in Rakhine could help to achieve that. There is historic precedence for such a Rohingya - Bamar proxy war in Burma. During World War II British imperial forces incited the Rohingya Muslim in Rakhine to fight the Bamar, the dominant Burmese nationalist Buddhists allied with Japanese imperialists.

The Rohingya immigrated to the northern parts of Arakan, today's Rakhine state of Myanmar, since the 16th century. A large wave came under British imperial occupation some hundred years ago. Illegal immigration from Bangladesh continued over the last decades. In total about 1.1 million of Muslim Rohingya live in Myanmar. The birthrate of the Rohingya is said to be higher than that of the local Arakanese Buddhists. These feel under pressure in their own land.

While these populations are mixed in some towns there are many hamlets that belong 100% to either one. There is generally little integration of Rohingya within Myanmar. Most are officially not accepted as citizens. Over the centuries and the last decades there have been several violent episodes between the immigrants and the local people. The last Muslim-Buddhist conflict raged in 2012.

Since then a clearly Islamist insurgency was build up in the area. It acts under the name Arakan Rohingya Salvation Army (ARSA) and is led by Ataullah abu Ammar Junjuni, a Jihadist from Pakistan. (ARSA earlier operated under the name Harakah al-Yakin, or Faith Movement.) Ataullah was born into the large Rohingya community of Karachi, Pakistan. He grew up and was educated in Saudi Arabia. He received military training in Pakistan and worked as Wahhabi Imam in Saudi Arabia before he came to Myanmar. He has since brainwashed, hired and trained a local guerrilla army of some 1,000 Takfiris.

According to a 2015 report in the Pakistani newspaper Dawn there are more than 500,000 Rohingya in Karachi. They came from Bangladesh during the 1970s and 1980s on the behest on General Ziaul Haq’s military regime and the CIA to fight the Soviets and the government of Afghanistan:

    Rohingya community [in Karachi] is more inclined towards religion and they send their children to madressahs. It is a major reason that many religious parties, especially the Ahle Sunnat Wal Jamaat, the JI and the Jamiat Ulema-i-Islam-Fazl, have their organisational set-up in Burmese neighborhoods.
    ...
    “A number of Rohingya members living in Arakan Abad have lost their relatives in recent attacks by Buddhist mobs in June 2012 in Myanmar,” said Mohammad Fazil, a local JI activist.

    Rohingyas in Karachi regularly collect donations, Zakat and hides of sacrificial animals and send these to Myanmar and Bangladesh to support the displaced families.

Reuters noted in late 2016 that the Jihadist group is trained, led and financed through Pakistan and Saudi Arabia:

    A group of Rohingya Muslims that attacked Myanmar border guards in October is headed by people with links to Saudi Arabia and Pakistan, the International Crisis Group (ICG) said on Thursday, citing members of the group.
    ...
    “Though not confirmed, there are indications [Ataullah] went to Pakistan and possibly elsewhere, and that he received practical training in modern guerrilla warfare,” the group said. It noted that Ata Ullah was one of 20 Rohingya from Saudi Arabia leading the group’s operations in Rakhine State.

    Separately, a committee of 20 senior Rohingya emigres oversees the group, which has headquarters in Mecca, the ICG said.

The ARSA Jihadists claim to only attack government forces but civilian Arakanese Buddhists have also been ambushed and massacred. Bugghist hamlets were also burned down.

The government of Myanmar alleges that Ataullah and his group want to declare an independent Islamic State. In October 2016 his group started to attack police and other government forces in the area. On August 25 this year his group attacked 30 police stations and military outposts and killed some 12 policemen. The army and police responded, as is usual in this conflict, by burning down Rohingya townships suspected of hiding guerilla forces.

To escape the growing violence many local Arakanese Buddhist flee their towns towards the capitol of Rankine. Local Rohingya Muslim flee across the border to Bangladesh. Only the later refugees seem to get international attention.

The Myanmar army has ruled the country for decades. Under economic pressure it nominally opened up to the "west" and instituted "democracy". The darling of the "west" in Myanmar is Daw Aung San Suu Kyi. Her party won the elections and she has a dominant role in the government. But Aung San Suu Kyi is foremost a nationalist and the real power is still held by the generals.

While Aung San Suu Kyi was propped up as democratic icon she has little personal merit except being the daughter of Thakin Aung San, a famous leader of the Burma Independence Army (BIA) and the "father of the nation". In the 1940s Thakin Aung San was recruited by the Imperial Japanese Army to wage a guerrilla war against the colonial British army and the British supply line to anti-Japanese forces in China:

    The young Aung San learned to wear Japanese traditional clothing, speak the language, and even took a Japanese name. In historian Thant Myint-U’s “The River of Lost Footsteps,” he describes him as “apparently getting swept away in all the fascist euphoria surrounding him,” but notes that his commitment remained to independence for Myanmar.

The ethnic strife in Rakhine also played a role in the British-Japanese conflict over Burma:

    In April 1942, Japanese troops advanced into Rakhine State and reached Maungdaw Township, near the border with what was then British India, and is now Bangladesh. As the British retreated to India, Rakhine became a front line.

    Local Arakanese Buddhists collaborated with the BIA and Japanese forces but the British recruited area Muslims to counter the Japanese.

    “Both armies, British and Japanese, exploited the frictions and animosity in the local population to further their own military aims,” wrote scholar Moshe Yegar

When the British won against the Japanese Thakin Aung San change sides and negotiated the end of British imperial rule over Burma. He was assassinated in 1947 with the help of British officers. Since then Burma, later renamed to Myanmar, was ruled by ever competing factions of the military.

Thakin Aung San's daughter Aung San Suu Kyi received a British education and was build up for a role in Myanmar. In the 1980s and 90s she quarreled with the military government. She was given a Nobel Peace Price and was promoted as progressive defender of human rights by the "western" literati. But she, and the National League for Democracy (NLD). she leads, were always the opposite - ultra-right fascists in Buddhist Saffron robes. The hypocrites are now disappointed that she does not speak out in favor of the Rohingya. But doing so would put her on the opposite side her father had famously fought for. It would also put her in opposition to most of the people in Myanmar who have little sympathy for the Rohingya and their Jihadi fight. In general many of the 50 million people of the larger Myanmar fear overwhelming immigration from the 160 million Bengalis of the smaller, flood prone and overpopulated Bangladesh.

Moreover - the Chinese OBOR projects are a huge bon for Myanmar and will help with its economic development. The Saudis and Pakistani send guerilla commanders and money to incite the Rohingya to Jihad in Myanmar.  This is a historic repeat of the CIA operation against Soviet influence in Afghanistan. But unlike in Afghanistan the people of Myanmar are not Muslim. They will surely fight against, not join, any Jihad in their country. The Rohingya are now pawns in the great game and will suffer from it.


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Myanmar, America’s Proxy State: West’s “Saint Suu Kyi” Tramples Rohingya

http://www.globalresearch.ca/myanmar-americas-proxy-state-wests-saint-suu-kyi-tramples-rohingya/5525305

Myanmar’s “de facto leader” Aung San Suu Kyi recently warned the United States to not refer to the Rohingya ethnic minority as “Rohingya,” in an attempt to deny them the dignity and human rights she and her party posed as renowned defenders of.

For those critically examining and long-following political developments in Myanmar and their wider geopolitical implications for Southeast Asia, Asia, and the world, Aung San Suu Kyi and her “National League for Democracy” (NLD) political front, along with a vast array of Western-funded NGOs’ turning against Myanmar’s Rohingya population after predicating their ascent into power upon “human rights” and “democracy” is no surprise.

For those receiving their news from establishment media networks in the US and Europe, Suu Kyi refusing to recognize the Rohingya, many of whom have lived in Myanmar for generations, may seem puzzling, even disappointing, or more disturbingly, an opportunity for excuses.

However, it was warned before recent elections – hailed by the Western media as “historic” – that not only would Suu Kyi fail to deliver on the utopian promises her party represented, and not only would her coming to power begin a process of recolonization by the British Empire’s successors in London and on Wall Street, but that it would also herald increasing persecution, violence, and eventually genocide against the Rohingya minority already long-targeted by Suu Kyi’s staunchest supporters.

As early as March 2015 in a previous article titled, “Myanmar: Meet Aung San Suu Kyi’s Saffron Mobs,”  the true nature of Suu Kyi’s support base was revealed with the “saffron” robed monks often the centerpiece of Suu Kyi and the NLD’s street demonstrations exposed as ultra-violent, genocidal, and very much Western-backed.

Not only did this backing including funding and organizational support, but it also included substantial public relations efforts across the Western media to cover up the true nature of their actions and motivations.

More recently, as Suu Kyi assumed power by proxy through a hand-picked “president” Suu Kyi openly pledged to “rule above,” it was warned that the stalwart support of Suu Kyi’s “saffron” mobs would be rewarded by giving them an increasingly free hand to target and eliminate Myanmar’s Rohingya people.

In the article titled, “Myanmar’s New Dictator: Aung San Suu Kyi,” it was explicitly stated that:

    With the diminished role of the military in government and Suu Kyi’s self-serving and selective adherence to the rule of law, her supporters likely anticipate a free hand in actualizing their genocidal ambitions versus not only the Rohingya, but all of their political and sociocultural enemies.

    Not only is the prospect of wider violence a concern for the people of Myanmar, but the rise of political order in Myanmar unwilling or incapable of stemming genocide spells chaos for its neighbors, particularly Thailand.

Myanmar: The Rohingya, Saudi Backed ISIS Militants, Aung San Suu Kyi is a US Proxy

http://www.globalresearch.ca/myanmar-the-rohingya-saudi-backed-isis-militants-aung-san-suu-kyi-is-a-us-proxy/5607571

The unfolding crisis in Southeast Asia’s state of Myanmar has confounded many geopolitical analysts due to its complex history and the intentionally deceptive and now contradictory coverage provided by the Western media.

The current government of Myanmar is headed by Aung San Suu Kyi and her National League for Democracy (NLD). It has ascended into power after a decades-long struggle against the nation’s military who ruled the nation for decades.

Aung San Suu Kyi is a Creation and Proxy of US and European Interests

Suu Kyi and her NLD are the recipients of tens of millions of dollars in US, British, and European aid. Entire networks of fronts posing as nongovernmental organizations (NGOs) have been created to undermine and overwrite Myanmar’s sovereign institutions.

The extent of this support and funding is covered by many of the Western organizations themselves, including the Burma Campaign UK, who in its 36 page 2006 report, “Failing the People of Burma?” (.pdf) details extensively how it and its American counterparts have built up Suu Kyi’s now impressive political domination of Myanmar.

The report states explicitly:

    The National Endowment for Democracy (NED – see Appendix 1, page 27) has been at the forefront of our program efforts to promote democracy and improved human rights in Burma since 1996. We are providing $2,500,000 in FY 2003 funding from the Burma earmark in the Foreign Operations legislation. The NED will use these funds to support Burmese and ethnic minority democracy-promoting organizations through a sub-grant program. The projects funded are designed to disseminate information inside Burma supportive of Burma’s democratic development, to create democratic infrastructures and institutions, to improve the collection of information on human rights abuses by the Burmese military and to build capacity to support the restoration of democracy when the appropriate political openings occur and the exiles/refugees return.

It also reports:

    Both Voice of America (VOA) and Radio Free Asia (RFA) have Burmese services. VOA broadcasts a 30-minute mix of international news and information three times a day. RFA broadcasts news and information about Burma two hours a day. VOA and RFA websites also contain audio and text material in Burmese and English. For example, VOA’s October 10, 2003 editorial, “Release Aung San Suu Kyi” is prominently featured in the Burmese section of VOAnews.com. RFA’s website makes available audio versions of 16 Aung San Suu Kyi’s speeches from May 27 and 29, 2003. U.S. international broadcasting provides crucial information to a population denied the benefits of freedom of information by its government.

Regarding the indoctrination and education of future leaders of this Western proxy political bloc, it states:

    The State Department provided $150,000 in FY 2001/02 funds to provide scholarships to young Burmese through Prospect Burma, a partner organization with close ties to Aung San Suu Kyi. With FY 2003/04 funds, we plan to support Prospect Burma’s work given the organization’s proven competence in managing scholarships for individuals denied educational opportunities by the continued repression of the military junta, but committed to a return to democracy in Burma.

In regards to the Open Society and its role in interfering with Myanmar’s internal politics, the report states:

    Our assistance to the Open Society Institute (OSI) (until 2004) provides partial support for a program to grant scholarships to Burmese refugee students who have fled Burma and wish to continue their studies at the undergraduate, or post-graduate level. Students typically pursue degrees in social sciences, public health, medicine, anthropology, and political science. Priority is given to students who express a willingness to return to Burma or work in their refugee communities for the democratic and economic reform of the country.

The report, written in 2006 when another US proxy – Thaksin Shinawatra – presided over Thailand as prime minister until his ouster later that year, would detail the role Thailand was then playing to undermine and overthrow Myanmar’s political order:

    Last year the U.S. government began funding a new program of the International Organization for Migration (IOM) to provide basic health services to Burmese migrants outside the official refugee camps in cooperation with the Thai Ministry of Public Health. This project has been supported by the Thai government and has received favorable coverage in the local press. Efforts such as this that endeavor to find positive ways to work with the Thai government in areas of common interest help build support for U.S.-funded programs that support Burmese pro-democracy groups.


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World Cup squad selected

http://www.thefa.com/news/2017/may/08/england-under-20s-world-cup-squad-announced-080517

The England U20s' World Cup squad for Korea has been named by head coach Paul Simpson


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Race (human classification)

https://en.wikipedia.org/wiki/Race_(human_classification)

A race of humans is a grouping based on shared physical traits, ancestry, or genetics. Although such groupings lack a firm basis in modern biology, they continue to have a strong influence over contemporary social relations.[1][2][3][4][5][6] First used to refer to speakers of a common language and then to denote national affiliations, by the 17th century race began to refer to physical (phenotypical) traits. The term was often used in a general biological taxonomic sense,[7] starting from the 19th century, to denote genetically differentiated human populations defined by phenotype.[8][9]

Social conceptions and groupings of races vary over time, involving folk taxonomies[10] that define essential types of individuals based on perceived traits. Scientists consider biological essentialism obsolete,[11] and generally discourage racial explanations for collective differentiation in both physical and behavioral traits.[12][13][14][15][16]

Even though there is a broad scientific agreement that essentialist and typological conceptualizations of race are untenable, scientists around the world continue to conceptualize race in widely differing ways, some of which have essentialist implications.[17] While some researchers use the concept of race to make distinctions among fuzzy sets of traits or observable differences in behaviour, others in the scientific community suggest that the idea of race often is used in a naive[12] or simplistic way,[18] and argue that, among humans, race has no taxonomic significance by pointing out that all living humans belong to the same species, Homo sapiens, and subspecies, Homo sapiens sapiens.[19][20]

Since the second half of the 20th century, the association of race with the ideologies and theories of scientific racism has led to the use of the word race itself becoming problematic.[according to whom?] Although still used in general contexts, race has often been replaced by less ambiguous and loaded terms: populations, people(s), ethnic groups, or communities, depending on context.[7][21]

Defining race

A popular view in American sociology is that the racial categories that are common in everyday usage are socially constructed, and that racial groups cannot be biologically defined.[22][23][24][25][26][27][28] Nonetheless, some biologists argue that racial categories correlate with biological traits (e.g. phenotype), and that certain genetic markers have varying frequencies among human populations, some of which correspond more or less to traditional racial groupings. For this reason, there is no current consensus about whether racial categories can be considered to have significance for understanding human genetic variation.[29][undue weight? – discuss]

When people define and talk about a particular conception of race, they create a social reality through which social categorization is achieved.[30] In this sense, races are said to be social constructs.[31] These constructs develop within various legal, economic, and sociopolitical contexts, and may be the effect, rather than the cause, of major social situations.[32] While race is understood to be a social construct by many, most scholars agree that race has real material effects in the lives of people through institutionalized practices of preference and discrimination.

Socioeconomic factors, in combination with early but enduring views of race, have led to considerable suffering within disadvantaged racial groups.[33] Racial discrimination often coincides with racist mindsets, whereby the individuals and ideologies of one group come to perceive the members of an outgroup as both racially defined and morally inferior.[34] As a result, racial groups possessing relatively little power often find themselves excluded or oppressed, while hegemonic individuals and institutions are charged with holding racist attitudes.[35] Racism has led to many instances of tragedy, including slavery and genocide.[36]

In some countries, law enforcement uses race to profile suspects. This use of racial categories is frequently criticized for perpetuating an outmoded understanding of human biological variation, and promoting stereotypes. Because in some societies racial groupings correspond closely with patterns of social stratification, for social scientists studying social inequality, race can be a significant variable. As sociological factors, racial categories may in part reflect subjective attributions, self-identities, and social institutions.[37][38]

Scholars continue to debate the degrees to which racial categories are biologically warranted and socially constructed, as well as the extent to which the realities of race must be acknowledged in order for society to comprehend and address racism adequately.[39][improper synthesis?] For example, John Hartigan, Jr. argued in 2008 that race as a biological concept is becoming more tenable in a way "that renders claims about its social construction tenuous and uncertain."[40] Accordingly, the racial paradigms employed in different disciplines vary in their emphasis on biological reduction as contrasted with societal construction.

In the social sciences, theoretical frameworks such as racial formation theory and critical race theory investigate implications of race as social construction by exploring how the images, ideas and assumptions of race are expressed in everyday life. A large body of scholarship has traced the relationships between the historical, social production of race in legal and criminal language, and their effects on the policing and disproportionate incarceration of certain groups.

Historical origins of racial classification


Groups of humans have always identified themselves as distinct from neighboring groups, but such differences have not always been understood to be natural, immutable and global. These features are the distinguishing features of how the concept of race is used today. In this way the idea of race as we understand it today came about during the historical process of exploration and conquest which brought Europeans into contact with groups from different continents, and of the ideology of classification and typology found in the natural sciences.[41]

Race and colonialism

According to Smedley and Marks the European concept of "race", along with many of the ideas now associated with the term, arose at the time of the scientific revolution, which introduced and privileged the study of natural kinds, and the age of European imperialism and colonization which established political relations between Europeans and peoples with distinct cultural and political traditions.[41][42] As Europeans encountered people from different parts of the world, they speculated about the physical, social, and cultural differences among various human groups. The rise of the Atlantic slave trade, which gradually displaced an earlier trade in slaves from throughout the world, created a further incentive to categorize human groups in order to justify the subordination of African slaves.[43] Drawing on sources from classical antiquity and upon their own internal interactions—for example, the hostility between the English and Irish powerfully influenced early European thinking about the differences between people[44]—Europeans began to sort themselves and others into groups based on physical appearance, and to attribute to individuals belonging to these groups behaviors and capacities which were claimed to be deeply ingrained. A set of folk beliefs took hold that linked inherited physical differences between groups to inherited intellectual, behavioral, and moral qualities.[45] Similar ideas can be found in other cultures,[46] for example in China, where a concept often translated as "race" was associated with supposed common descent from the Yellow Emperor, and used to stress the unity of ethnic groups in China. Brutal conflicts between ethnic groups have existed throughout history and across the world.[47]


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Balkanization

https://en.wikipedia.org/wiki/Balkanization

Balkanization, or Balkanisation, is a geopolitical term, originally used to describe the process of fragmentation or division of a region or state into smaller regions or states that are often hostile or uncooperative with one another.[1][2] Balkanization is a result of foreign policies creating geopolitical fragmentation as can be seen at times in the Western Balkans with respect to the Ottoman empire, the Austro-Hungarian empire, the Third Reich, the United Nations and NATO. Foreign policies can be precipitous to Balkanization.

Nations and societies

The term refers to the division of the Balkan peninsula, formerly ruled almost entirely by the Ottoman Empire, into a number of smaller states between 1817 and 1912.[3] It was coined in the early 19th century and has a strong negative connotation.[4] The term however came into common use in the immediate aftermath of the First World War, with reference to the numerous new states that arose from the collapse of the Austro-Hungarian Empire and the Ottoman Empire.

The larger countries within Europe, often being the result of the union of several historical regions or nations, have faced the perceived issue of Balkanization. The Iberian Peninsula and Spain especially has from the time of Al-Andalus had to come to terms with Balkanization,[5] with several separatist movements existing today including the Basque Country and Catalan independentism.

Canada is a stable country but does harbor separatist movements, the strongest of which is the Quebec sovereignty movement which seeks to create a nation-state that would encompass the majority of Canada's French-Canadian population. Two referendums have been held to decide this question, one in 1980 and the last one in 1995 being lost by the separatist side by a tiny margin. Less mainstream, smaller movements also exist in the western provinces, namely Alberta, to protest what is seen as a domination by Quebec and Ontario of Canadian politics. Saskatchewan premier Roy Romanow had also considered separation from Canada if the 1995 Quebec independence referendum had succeeded; which would have led to the balkanization of Canada.

Quebec has been the scene of a small but vociferous partition movement from the part of anglophone activist groups opposed to the idea of Independence of Quebec, as such a country would be dominated by francophones on the order of 80%. One such project is the Proposal for the Province of Montreal, which wishes for the establishment of a separate province from Quebec from Montreal's strongly anglophone Anglo-Saxon and immigrant communities.

In January 2007, regarding the growing support for Scottish independence, the then-Chancellor of the Exchequer of the United Kingdom, and later Prime Minister, Gordon Brown talked of a "Balkanisation of Britain".[6] Independence movements within Britain also exist in England, Wales, Cornwall and Northern Ireland.

Balkanization in Africa

As Bates, Chatsworth & Williamson would argue, Balkanisation was observed to a great extent in Africa. During the 1960s, Countries in the Communauté Financière Africaine have started to opt for “autonomy within the French community” in this post-colonial era.

Countries within the CFA zone were allowed to impose tariffs, regulate trade and manage transport services. Zambia, Malawi, Uganda and Tanzania achieved independence in the post-colonial era. This period also saw the break down of the Federation of the Rhodesias and Nyasaland as well as the East African High Commission. Balkanization was a result of the movement towards a closed economy. Countries were adopting antitrade and anti-market policies. Tariff rates were 15% higher than OECD countries during the 1970s and 1980s. [7]Furthermore, countries took approaches to subsidize their own local industries yet the market within the country was small-scale. Transport networks were fragmented; regulations on labor and capital flow were more regulated; prices were under control. Between 1960 and 1990, balkanization led to disastrous results. The GDP of these regions were 1/10 of OECD countries.[8] Balkanization also resulted in what van de Valle called "typically fairly overvalued exchanged rates" in Africa. Balkanization contributed to what Bates, Chatsworth & Williamson claimed to be a lost decade in Africa.

Economic situations only took a turn during the mid-1990s. Countries within the region started to input more stabilization policies. What was originally a high exchange rate eventually fell to a more reasonable exchange rate after devaluations in 1994. 18 countries had an exchange rate 50% higher than the official exchange rate, by 1994, the number of countries that had such exchange rate was decreased to 4.[9] However, there is still limited progress in improving trade policies within the region according to van de Walle. In addition, the post-independent countries still rely heavily on donors for development plans. Balkanization still has an impact on today’s Africa.

Other uses

The term is also used to describe other forms of disintegration, including, for instance, the subdivision of the Internet into separate enclaves.[10] However, Robert Morgus' and Tim Maurer's study suggests that the alarmist term “Balkanization” should be replaced with more appropriate terms such as fragmentation and diversity.[11] The term has been used in American urban planning to describe the process of creating gated communities.


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Sectarian violence

https://en.wikipedia.org/wiki/Sectarian_violence

Sectarian violence and/or sectarian strife is a form of communal violence inspired by sectarianism, that is, between different sects of one particular mode of ideology or religion within a nation/community. Religious segregation often plays a role in sectarian violence.

Concept

According to the Stockholm International Peace Research Institute:

    Traditionally, sectarian violence implies a symmetrical confrontation between two or more non-state actors representing different population groups.[1]

Sectarian violence differs from the concept of race riot. It may involve the dynamics of social polarization, the balkanization of a geographic area along the lines of self-identifying groups, and protracted social conflict.

Some of the possible enabling environments for sectarian violence include power struggles, political climate, social climate, cultural climate, and economic landscape.

    Economic conflict: capitalist versus collectivist

    Political conflict: communist versus nationalist

    Christian conflict: Catholic versus Protestant

    Interreligious conflict: Muslim versus Christian, Muslim versus Buddhist

    Islamic conflict: Shia versus Sunni


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Self-fulfilling lethal prophecies in Myanmar

http://www.atimes.com/article/self-fulling-lethal-prophecies-myanmar/

The Arakan Rohingya Salvation Army's attacks on security forces elicited a predictable violent response, one that has triggered the largest exodus ever of Rohingya refugees and threatens a wider crisis

By Carlos Sardiña Galache

Myanmar’s Rakhine State is in flames once again. An estimated 270,000 Rohingya Muslims have crossed from this troubled region in northwest Myanmar to Bangladesh, fleeing counterinsurgency operations carried out by the Myanmar Army.

The military offensive is a response to a series of coordinated attacks launched in Maungdaw District on August 25 against three dozen police outposts by an estimated 1,000 militants associated with the Arakan Rohingya Salvation Army (ARSA), an armed group that emerged for the first time in October last year.

The violence has already triggered the biggest Rohingya exodus in history and is ongoing at the time of writing.

The Myanmar military, or Tatmadaw, is fighting a particular “war on terror.” Immediately after ARSA launched it attacks last month, the government officially declared it a “terrorist organization.” Government officials have claimed that ARSA has links with jihadist groups like Islamic State or al-Qaeda. While nobody has shown any evidence so far, there is a distinct possibility that these groups could enter the picture if the region descends into further chaos.

The portrayal of ARSA as a Rohingya terrorist outfit is helping the Tatmadaw to boost its popularity in the country to an unprecedented degree. The civilian wing of the government, led by Aung San Suu Kyi, and most of the population are closing ranks with the military against the foreign threat posed by what officials refer to as “Bengali terrorists”, often without making clear distinctions between militants and the general Rohingya population.

Whether the word terrorism is adequate to describe ARSA or not, it carries strong emotional connotations – all the more intense in our post-9/11 world. The use of the term in connection with the Rohingya is more plausible now than before: for the first time in decades there is a Rohingya armed group active in Rakhine.

ARSA, or elements associated with it, seem to have targeted civilians in Rakhine state, despite claims made its leadership of fighting only against security forces.

The emergence of this “terrorist threat” is to a certain extent a self-fulfilling prophecy which has been years in the making. The portrayal of the Rohingya as “terrorists” has been touted for years, long before ARSA emerged, and got widespread currency among the local Rakhine population after the waves of sectarian violence that pitted them against the Muslims in 2012.

With the allegations of illegal immigration from Bangladesh and the “demographic explosion” of the Rohingya population, estimated before the recent exodus at around 1.1 million in Rakhine state, is one of the main elements that has underpinned their demonization.

The Rohingya have a history of armed struggle, as do most ethnic groups in the country, whose zenith was the Mujahid Rebellion in the aftermath of independence in 1948. But that insurgency was defeated in 1961, and subsequent armed groups like the Rohingya Solidarity Organization (RSO) have been largely inactive for decades.

Rohingya leaders have for years advocated non-violent strategies to regain their people’s rights, fully aware that taking weapons against the Tatmadaw would unleash a terrible backlash against their own people.

ARSA had allegedly recruited and trained Rohingya young men three years before the attacks of last October. At that time, four years had passed since the sectarian violence of 2012 that sent up to 140,000 Rohingya to camps in Bangladesh without any prospect of returning to their homes.

With the ostensible rationale of maintaining peace between the Muslim Rohingya and the Buddhist Rakhine communities, the government has maintained a strict separation in many areas of the state which will make any possible reconciliation difficult.

Until May 2015, many Rohingya were able to flee to Malaysia (and to a lesser extent Indonesia), often putting themselves in the hands of ruthless mafias of human smugglers. But that exit route was closed when the Thai and Malaysian governments dismantled those criminal networks.

Unable to vote in the 2015 elections, the Rohingya were also deprived of even a token participation in the country’s political life. The victory of Suu Kyi’s National League for Democracy (NLD) in the 2015 elections arouse some hopes among the Rohingya community. But the new government has not brought any tangible or positive change to their lives.

The appeal of ARSA is far from universal among the Muslim population in Rakhine state, but this context of utter hopelessness provides the key to understanding why so many young men have decided to join a struggle doomed to failure.

The only glimmer of hope for the Rohingya was the commission headed by former UN Secretary General Kofi Annan, appointed by Suu Kyi in 2016 to investigate the situation in Rakhine state and submit recommendations for policy change. The recommendations were contained in a report submitted only a few hours before ARSA launched its attacks last month.

It is difficult to avoid the suspicion that ARSA timed its attacks to coincide with the report’s release. In a statement made public after the attacks, the militants claimed that the Tatmadaw had increased its military presence in the Maungdaw district and conducted raids against the area’s Rohingya to “derail” the report recommendations.

Then ARSA launched its attacks to “defend the helpless people and ourselves.” According to this twisted logic, it would seem that ARSA conducted the attacks that derailed the commission’s recommendations in order to prevent the Tatmadaw from doing so.

Whatever the immediate circumstance preceding ARSA’s latest wave of attacks, it is impossible to portray them as “defensive.” And while the ultimate goal of ARSA’s leadership remains a mystery, it is inconceivable that they did not foresee an entirely predictable brutal backlash against their own civilian population. Moreover, such a backlash could well have been part of their calculations.

There is possibly only one specific context in which it is possible to portray as “defensive” clearly offensive actions and justify as “protective” a move that will lead one’s own civilians to an almost certain death: the context of a genocide, a crime that ARSA has attributed to the Tatmadaw

Some activists and rights groups have argued that the Rohingya are the victims of “genocide” carried out by the Myanmar state, a notion that gained wider currency after 2012. The word has been increasingly used in media reports since then and has become associated with the Rohingya’s plight.

The genocide narrative has also become deeply embedded in the psyche of the Rohingya themselves, both in Myanmar and among the diaspora. As the accusation of terrorism from the other side, it makes any negotiated solution highly difficult.

Some have argued that a “slow burning” genocide started around 1978, when the regime of General Ne Win launched the Operation Dragon King with the stated purpose of identifying illegal immigrants from Bangladesh. At that time, 250,000 Rohingya fled to Bangladesh from the heavy-handed methods of the army and security forces, but most were allowed to return after a few months.

Ever since, the Rohingya have been subjected to oppressive policies that have been increasingly pervasive, but also erratic. The Myanmar state has acted in an ad-hoc manner throughout, sometimes provoking events and at other times reacting to them; sometimes using the Rohingya as political pawns – as when it allowed them to vote in the elections held in 2010 to counterweight the Rakhine nationalist parties – and sometimes as convenient scapegoats.

The Rohingya have been the victims of multiple state-sponsored crimes against humanity, as have other ethnic minorities and the Bamar majority. Others have been directed specifically at the Rohingya, most importantly the crime of apartheid, to which they have been subjected for decades, including policies aimed at reducing their birth rates. They have also suffered bouts of ethnic cleansing, as the Rakhine state capital of Sittwe, a city that drove out its Rohingya population five years ago, shows.

Realities on the ground, harsh as they are, belie the notion of genocide. While the Rohingya are victimized in general terms, the conditions vary enormously from place to place. And not all Rohingya are victims to the same degree; some are even relatively wealthy. Most Rohingya live in abject misery, but so do most of their Rakhine neighbors, whose lives are not much different in the second poorest state in the country.

The sum of these crimes does not amount to genocide, but it has contributed to create the conditions in which a genocide, or at least an even more brutal ethnic cleansing, is possible provided there is a trigger strong enough to make the Rohingya appear as an existential threat to Myanmar. ARSA’s emergence might well be such a trigger.

The tragedy unfolding in Rakhine state now is further alienating the Rohingya still living in Myanmar. Both sides in the fighting seem to be feeding each other’s fires: the more ARSA attacks, the more brutal the Tatmadaw’s response and the more popular support it gets.

And the more the Tatmadaw attacks civilians, the more Rohingya youth will be pushed to join ARSA. It is difficult to make predictions in an extremely volatile situation, but the Rohingya crisis appears to be reaching a point of no return. Both ARSA and the Tatmadaw seem to be sleepwalking into the self-fulfillment of their worst prophecies.


---------------------------
Everyman Standing Order 01: In the Face of Tyranny; Everybody Stands, Nobody Runs.
Everyman Standing Order 02: Everyman is Responsible for Energy and Security.
Everyman Standing Order 03: Everyman knows Timing is Critical in any Movement.
   
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