Help Fight Judonia!

Please help sustain EAAZI in the battle against Jewish Zionist transnational political economic manipulation and corruption.

For more info click here or here!

Tuesday, June 30, 2009

Rich American Jews & Geert Wilders

In [de Volkskrant] Wilders gaat steeds een stapje verder, I mentioned that the prominence of van Agt and Gretta Duisenberg may have panicked rich American Jews about imminent loss of Dutch support for the Jewish state.

While some Zionists may see Wilders as the antidote to the European anti-Zionist threat, the hyperwealthy Zionist plutocrats may be funding Wilders for an even more basic reason.

The Netherlands is more invested in the USA than other European countries and has probably taken a proportionate hit from the US financial meltdown.

Supporting Wilders especially
in his demonization of European Muslims and Sharia might be a preventive measure to make sure that financial issues do not turn increasing Dutch criticism of Israel into a flood tide of hostility to Zionism.

Threading backward from the links in
Christopher Bollyn: The Zionist Gang That Bankrupted General Motors brings up articles describing all sorts of financial misbehavior often perpetrated by a lot of the people contributing to Wilders.

Despite Bollyn's assumptions I do not see any evidence of some sinister conspiracy linking 9/11 to the implosion at GM, but I do believe that Jewish social networks (or networks of trust in the older terminology) have been pushing total incompetence (and total rapaciousness) for a long time. In addition, I have difficulty describing Merkin as Madoff's partner in crime, for Madoff clearly realized that it was easier to loot the stupid rich like Merkin than to loot corporations as Merkin was forced to do because Merkin does not have a clue about running a corporation competently.

Members of Jewish networks of trust succeed not because they are good but because they cheat:

  1. Zionist Infestation Causes US Incompetence,
  2. Gladwell Supports Hegemonic Zionist Discourse,
  3. Jewish Social Networking Goes Supreme!, and
  4. Corrupt Jewish Social Networking Rules!
Zionist backers of Wilders are trying to distract the Dutch from demanding relief for the damage done to the Dutch economy by corrupt Jewish social networks.

Sphere: Related Content

[Mazin Qumsiyeh] Action Needed Now

The most outrageous news in this week's digest is the Israeli attack on the "Spirit of Humanity" boat in International waters kidnapping human rights activists and confiscating humanitarian supplies bound for Gaza (just happened). This is simple piracy and shows that Israeli leaders have sunk to new lows on the morality scale. Please take action; see below for press release and action alert from the Free Gaza Movement. Unfortunately where I am now in the US (temporarily), the corporate media is largely silent on this event. But the internet is buzzing and each of us has a responsibility to send this information to all contacts and all media outlets we know. Reality can't be hidden.

(nice summary of a growing movement, I personally saw it as especially younger generations of all religions leave tribalism behind and move to universal and humanistic values, it is what gives us optimism that humanity has a far brighter future)
Jews Confront Zionism by Daniel Lange/Levitsky

Doctors call for head of World Medical Association to quit as "matter of priority"
By Zosia Kmietowicz
More than 700 doctors from around the world have called for the Israeli president of the World Medical Association to step down, calling him "unfit for office" and claiming that he has turned a blind eye to the "institutionalised involvement of doctors" in torture in Israel.

Action: An excellent and timely op-ed in LA Times from By Sarah Leah Whitson, Middle East director at Human Rights Watch.. please write letters to editor
Israel's settlements are on shaky ground: International law mandates that they must be removed and that the Palestinians should be compensated for their losses.
Israel lobby gets additional largess from US taxpayers for wars and conflicts

For more information contact:
Greta Berlin (English) tel: +357 99 081 767 /
Caoimhe Butterly (Arabic/English/Spanish): tel: +357 99 077 820 /

[23 miles off the coast of Gaza, 15:30 local time] - Today Israeli Occupation Forces attacked and boarded the Free Gaza Movement boat, the SPIRIT OF HUMANITY, abducting 21 human rights workers from 11 countries, including Noble laureate Mairead Maguire and former U.S. Congresswoman Cynthia McKinney (see below for a complete list of passengers). The passengers and crew are being forcibly dragged toward Israel.

“This is an outrageous violation of international law against us. Our boat was not in Israeli waters, and we were on a human rights mission to the Gaza Strip,” said Cynthia McKinney, a former U.S. Congresswoman and presidential candidate. “President Obama just told Israel to let in humanitarian and reconstruction supplies, and that’s exactly what we tried to do. We're asking the international community to demand our release so we can resume our journey.”

According to an International Committee of the Red Cross report released yesterday, the Palestinians living in Gaza are “trapped in despair.” Thousands of Gazans whose homes were destroyed earlier during Israel’s December/January massacre are still without shelter despite pledges of almost $4.5 billion in aid, because Israel refuses to allow cement and other building material into the Gaza Strip. The report also notes that hospitals are struggling to meet the needs of their patients due to Israel’s disruption of medical supplies.

“The aid we were carrying is a symbol of hope for the people of Gaza, hope that the sea route would open for them, and they would be able to transport their own materials to begin to reconstruct the schools, hospitals and thousands of homes destroyed during the onslaught of "Cast Lead”. Our mission is a gesture to the people of Gaza that we stand by them and that they are not alone" said fellow passenger Mairead Maguire, winner of a Noble Peace Prize for her work in Northern Ireland.

Just before being kidnapped by Israel, Huwaida Arraf, Free Gaza Movement chairperson and delegation co-coordinator on this voyage, stated that: “No one could possibly believe that our small boat constitutes any sort of threat to Israel. We carry medical and reconstruction supplies, and children’s toys. Our passengers include a Nobel peace prize laureate and a former U.S. congressperson. Our boat was searched and received a security clearance by Cypriot Port Authorities before we departed, and at no time did we ever approach Israeli waters.”

Arraf continued, “Israel’s deliberate and premeditated attack on our unarmed boat is a clear violation of international law and we demand our immediate and unconditional release.”


CONTACT the Israeli Ministry of Justice
tel: +972 2646 6666 or +972 2646 6340
fax: +972 2646 6357

CONTACT the Israeli Ministry of Foreign Affairs
tel: +972 2530 3111
fax: +972 2530 3367

CONTACT Mark Regev in the Prime Minister's office at:
tel: +972 5 0620 3264 or +972 2670 5354

CONTACT the International Committee of the Red Cross to ask for their assistance in establishing the wellbeing of the kidnapped human rights workers and help in securing their immediate release!

Red Cross Israel
tel: +972 3524 5286
fax: +972 3527 0370

Red Cross Switzerland:
tel: +41 22 730 3443
fax: +41 22 734 8280

Red Cross USA:
tel: +1 212 599 6021
fax: +1 212 599 6009

Kidnapped Passengers from the Spirit of Humanity include:

Khalad Abdelkader, Bahrain
Khalad is an engineer representing the Islamic Charitable Association of Bahrain.

Othman Abufalah, Jordan
Othman is a world-renowned journalist with al-Jazeera TV.

Khaled Al-Shenoo, Bahrain
Khaled is a lecturer with the University of Bahrain.

Mansour Al-Abi, Yemen
Mansour is a cameraman with Al-Jazeera TV.

Fatima Al-Attawi, Bahrain
Fatima is a relief worker and community activist from Bahrain.

Juhaina Alqaed, Bahrain
Juhaina is a journalist & human rights activist.

Huwaida Arraf, US
Huwaida is the Chair of the Free Gaza Movement and delegation co-coordinator for this voyage.

Ishmahil Blagrove, UK
Ishmahil is a Jamaican-born journalist, documentary film maker and founder of the Rice & Peas film production company. His documentaries focus on international struggles for social justice.

Kaltham Ghloom, Bahrain
Kaltham is a community activist.

Derek Graham, Ireland
Derek Graham is an electrician, Free Gaza organizer, and first mate aboard the Spirit of Humanity.

Alex Harrison, UK
Alex is a solidarity worker from Britain. She is traveling to Gaza to do long-term human rights monitoring.

Denis Healey, UK
Denis is Captain of the Spirit of Humanity. This will be his fifth voyage to Gaza.

Fathi Jaouadi, UK
Fathi is a British journalist, Free Gaza organizer, and delegation co-coordinator for this voyage.

Mairead Maguire, Ireland
Mairead is a Nobel laureate and renowned peace activist.

Lubna Masarwa, Palestine/Israel
Lubna is a Palestinian human rights activist and Free Gaza organizer.

Theresa McDermott, Scotland
Theresa is a solidarity worker from Scotland. She is traveling to Gaza to do long-term human rights monitoring.

Cynthia McKinney, US
Cynthia McKinney is an outspoken advocate for human rights and social justice issues, as well as a former U.S. congressperson and presidential candidate.

Adnan Mormesh, UK
Adnan is a solidarity worker from Britain. He is traveling to Gaza to do long-term human rights monitoring.

Adam Qvist, Denmark
Adam is a solidarity worker from Denmark. He is traveling to Gaza to do human rights monitoring.

Adam Shapiro, US
Adam is an American documentary film maker and human rights activist.

Kathy Sheetz, US
Kathy is a nurse and film maker, traveling to Gaza to do human rights monitoring.

Mazin Qumsiyeh, PhD
A bedouin in cyberspace, a villager at home
Sphere: Related Content

Maurice Pinay Blog: John Loftus

Even though pandering false Jewish historical beliefs is probably an easy ticket to a best seller, I am always amazed that so many Irish Catholic Americans like James Carroll insist on babbling incoherently on the history of Catholic-Jewish relations when Ireland of all European countries stands practically alone for never having had a native Jewish community and for never having been a destination of historical international Jewish trading networks.

Maurice Pinay does a real service when he occasionally highlights Irish Catholic American Zionist fellow travelers:

John Loftus

Every once in a while John Loftus is strangely cited as a credible source by people who should know better.

Here are a few leads on John Loftus:

He's on the B'nai B'rith lecture circuit and a former president of a Holocaust Museum:

He's an author of a conspiracy tract titled The Secret War Against the Jews which contains an apologia for convicted spy for 'Israel,' Jonathan Pollard. The book also contains an apologia for the Israeli attack on the USS Liberty. Read a few critiques of Loftus' nonsense from men who were aboard the USS Liberty when it was attacked by the Israeli military here:

John Loftus is an author of a book titled, Unholy Trinity which regurgitates black legends of a Vatican-Nazi conspiracy.

[To read the whole article, click here.]

Pinay neglected to mention that Loftus has been a major player in the racist Jewish Zionist conspiracy against the rights of Muslim and Arab Americans. He was a leader in the attack on Sami al-Arian and desperately needs to sojourn in a federal prison for an extended period.

Sphere: Related Content

[Muslim Matters] International Day in Support of Victims of Torture — Help Ahmed Abu Ali

I am posting the article below a little late even though I am not happy with the author's apparent assumption that the USA is so superior to Saudi Arabia in the matter of torture.

Yet the outrageousness of case of Ahmed Abu Ali definitely gives cause to send a letter to President Obama. Here are some relevant reports:

Bush administration Neocon Zionists probably targeted Ahmed Abu Ali because he had been valedictorian of the class of 1999 at the Islamic Saudi Academy, which has long been the victim of racist Jewish Zionist anti-Muslim incitement.

International Day in Support of Victims of Torture — Help Ahmed Abu Ali

Guest post by John Halliwell (slightly modified)

On the occasion of International Day in Support of Victims of Torture (Friday, June 26), I wanted to ask my fellow Americans to simply sign and fax a letter (pasted at bottom of entry) to President Obama (202-456-2461) to help one of our fellow Americans who has been convicted on evidence produced under conditions of torture.

Ahmed Abu Ali was a young Arab-American studying abroad in Saudi Arabia in 2003 when he was abruptly arrested by Saudi security forces and held for twenty months, during which time he was interrogated – notably not only by the Saudis, but also FBI agents.

In the past, I have written about the much more well-known case of Sami Al-Arian and the overzealous and overly right-wing prosecutor named Gordon Kromberg who is hounding him. When Abu Ali’s lawyer approached Kromberg in 2005 to ask for help to have his client extradited to the US (Kromberg is the Assistant US Attorney for Virginia, whence Ahmed hails), Kromberg infamously retorted, “He’s no good for us here, he has no fingernails left.”

In any case, Ahmed was in fact extradited, only to be indicted with a conspiracy to assassinate then-President Bush. The government just had one little problemo: the only “evidence” they could muster was Ahmed’s confession, which he gave while in Saudi custody, which he claims was a result of torture (oh yeah, he also wasn’t read his Miranda rights or given access to a lawyer). Lucky for the government, presiding Judge Gerald Lee didn’t think that this torture stuff and denial of basic civil rights was really relevant either, arguing that Ahmed was outside the US after all.

[To read the entire article, click here.]

Sphere: Related Content

Sunday, June 28, 2009

Golems, Creation, Midrash, the Quran

Even though Zionist Islamophobes attempt to fabricate a Judeo-Christian tradition that stands in opposition to Islam, the Abrahamic faiths form a unitary system, and each constituent community can learn from the others as the following exegetically integrated analysis of scriptural accounts of the creation demonstrates.

While many Christian and Muslims express opposition to materialist theories, religious Jews seem to have fewer problems with the scientific approach to the origin either of the universe or of the human race.

The plain meaning of the Septuagint, Biblia Sacra Vulgata, and King James versions of Genesis 1:1 looks creationist:
ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν

in principio creavit Deus caelum et terram

In the beginning God created the heaven and the earth.
In order to reconcile this verse with those succeeding, the Rabbinic commentator RASHI applied a midrashic (i.e., comparative or homiletic hermeneutic) analysis of the Hebrew Biblical text to reinterpret the meaning word-by-word and opened the door to scientific thinking about cosmogony.

1. In the beginning of God's creation of the heavens and the earth.
א. בְּרֵאשִׁית בָּרָא אֱ־לֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ

In the beginning of God’s creation of:
Heb. בְּרֵאשִית בָּרָא. This verse calls for a midrashic interpretation [because according to its simple interpretation, the vowelization of the word בָּרָא, should be different, as Rashi explains further]. It teaches us that the sequence of the Creation as written is impossible, as is written immediately below] as our Rabbis stated (Letters of R. Akiva , letter “beth” ; Gen. Rabbah 1:6; Lev. Rabbah 36:4): [God created the world] for the sake of the Torah, which is called (Prov. 8:22): “the beginning of His way,” and for the sake of Israel, who are called (Jer. 2:3) “the first of His grain.” But if you wish to explain it according to its simple meaning, explain it thus: “At the beginning of the creation of heaven and earth, the earth was astonishing with emptiness, and darkness…and God said, ‘Let there be light.’” But Scripture did not come to teach the sequence of the Creation, to say that these came first, for if it came to teach this, it should have written:“At first (בָּרִאשׁוֹנָה) He created the heavens and the earth,” for there is no רֵאשִׁית in Scripture that is not connected to the following word, [i.e., in the construct state] like (ibid. 27:1):“In the beginning of (בְּרֵאשִית) the reign of Jehoiakim” ; (below 10:10)“the beginning of (רֵאשִׁית) his reign” ; (Deut. 18:4)“the first (רֵאשִׁית) of your corn.” Here too, you say בְּרֵאשִׁית בָּרָא אלֹהִים, like בְּרֵאשִׁית בְּרֹא, in the beginning of creating. And similar to this is,“At the beginning of the Lord’s speaking (דִּבֶּר) to Hosea,” (Hos. 1:2), i.e., at the beginning of the speaking (דִּבּוּרוֹ) of the Holy One, Blessed be He, to Hosea, “the Lord said to Hosea, etc.” Now if you say that it came to teach that these (i.e., heaven and earth) were created first, and that its meaning is: In the beginning of all, He created these-and that there are elliptical verses that omit one word, like (Job 3:9): “For [He] did not shut the doors of my [mother’s] womb,” and it does not explain who it was who shut [the womb]; and like (Isa. 8:4): “he will carry off the wealth of Damascus,” and it does not explain who will carry it off; and like (Amos 6:12): “or will one plow with cattle,” and it does not explain: “if a man will plow with cattle” ; and like (Isa. 46: 10): “telling the end from the beginning,” and it does not explain that [it means] telling the end of a matter from the beginning of a matter-if so, [if you say that Scripture indicates the order of creation] be astounded at yourself, for the water preceded, as it is written: “and the spirit of God hovered over the face of the water,” and Scripture did not yet disclose when the creation of water took place! From this you learn that the water preceded the earth. Moreover, the heavens were created from fire and water. Perforce, you must admit that Scripture did not teach us anything about the sequence of the earlier and the later [acts of creation].

בראשית ברא:
אין המקרא הזה אומר אלא דרשני, כמו שדרשוהו רבותינו ז"ל בשביל התורה שנקראת (משלי ח כב) ראשית דרכו, ובשביל ישראל שנקראו (ירמיה ב ג) ראשית תבואתו. ואם באת לפרשו כפשוטו כך פרשהו בראשית בריאת שמים וארץ והארץ היתה תהו ובהו וחשך ויאמר א-להים יהי אור. ולא בא המקרא להורות סדר הבריאה לומר שאלו קדמו, שאם בא להורות כך, היה לו לכתוב בראשונה ברא את השמים וגו', שאין לך ראשית במקרא שאינו דבוק לתיבה של אחריו, כמו (שם כו א) בראשית ממלכות יהויקים, (בראשית י י) ראשית ממלכתו, (דברים יח ד) ראשית דגנך, אף כאן אתה אומר בראשית ברא א-להים וגו', כמו בראשית ברוא. ודומה לו (הושע א ב) תחלת דבר ה' בהושע, כלומר תחלת דבורו של הקב"ה בהושע, ויאמר ה' אל הושע וגו'. ואם תאמר להורות בא שאלו תחלה נבראו, ופירושו בראשית הכל ברא אלו, ויש לך מקראות שמקצרים לשונם וממעטים תיבה אחת, כמו (איוב ג י) כי לא סגר דלתי בטני, ולא פירש מי הסוגר, וכמו (ישעיה ח ד) ישא את חיל דמשק, ולא פירש מי ישאנו, וכמו (עמוס ו יב) אם יחרוש בבקרים, ולא פירש אם יחרוש אדם בבקרים, וכמו (ישעיה מו י) מגיד מראשית אחרית, ולא פירש מגיד מראשית דבר אחרית דבר. אם כן תמה על עצמך, שהרי המים קדמו, שהרי כתיב ורוח א-להים מרחפת על פני המים, ועדיין לא גלה המקרא בריית המים מתי היתה, הא למדת שקדמו המים לארץ. ועוד שהשמים מאש ומים נבראו, על כרחך לא לימד המקרא סדר המוקדמים והמאוחרים כלום

Further analysis and comparison of scripture shows that the Quran both explains or elaborates Jewish and Christian written scripture while it critiques the Talmudic oral tradition as explained in Quran 3:78.

وَإِنَّ مِنْهُمْ لَفَرِيقًا يَلْوُونَ أَلْسِنَتَهُم بِالْكِتَابِ لِتَحْسَبُوهُ مِنَ الْكِتَابِ وَمَا هُوَ مِنَ الْكِتَابِ وَيَقُولُونَ هُوَ مِنْ عِندِ اللّهِ وَمَا هُوَ مِنْ عِندِ اللّهِ وَيَقُولُونَ عَلَى اللّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ

[And lo! there is a party of them who distort the Scripture with their tongues, that ye may think that what they say is from the Scripture, when it is not from the Scripture. And they say: It is from Allah, when it is not from Allah; and they speak a lie concerning Allah knowingly. (78) ]

The Quranic verse refers to distortion of the Book (the Bible) with their tongues possibly via oral or hermeneutic traditions and not to twisting (or falsification) of the actual written Biblical text.

The verse Genesis 1:26 can be interpreted to suggest that God was not the sole creator.

כו וַיֹּאמֶר אֱלֹהִים, נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ; וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם, וּבַבְּהֵמָה וּבְכָל-הָאָרֶץ, וּבְכָל-הָרֶמֶשׂ, הָרֹמֵשׂ עַל-הָאָרֶץ. 26 And God said: 'Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.'
RASHI explains נַעֲשֶׂה (Let us create) as an expression of God's modesty and as an effort to forestall the jealousy of the angels in whose image man was created. The Midrash Genesis Rabbah 8:5 specifically addresses the involvement of the angels in the creation of man.

Original Text:

א"ר סימון בשעה שבא הקב"ה לבראת את אדם הראשון, נעשו מלאכי השרת כיתים כיתים, וחבורות חבורות, מהם אומרים אל יברא, ומהם אומרים יברא, הה"ד (תהלים פה) חסד ואמת נפגשו צדק ושלום נשקו, חסד אומר יברא שהוא גומל חסדים, ואמת אומר אל יברא שכולו שקרים, צדק אומר יברא שהוא עושה צדקות, שלום אומר אל יברא דכוליה קטטה, מה עשה הקב"ה נטל אמת והשליכו לארץ הה"ד (דניאל ח) ותשלך אמת ארצה, אמרו מלאכי השרת לפני הקב"ה רבון העולמים מה אתה מבזה תכסיס אלטיכסייה שלך, תעלה אמת מן הארץ, הדא הוא דכתיב (תהלים פה) אמת מארץ תצמח, רבנן אמרי לה בשם ר' חנינא בר אידי ורבי פנחס ורבי חלקיה בשם רבי סימון אמר, מאד, הוא אדם, הה"ד וירא אלהים את כל אשר עשה והנה טוב מאד, והנה טוב אדם, ר' הונא רבה של צפורין אמר עד שמלאכי השרת מדיינין אלו עם אלו ומתעסקין אלו עם אלו בראו הקב"ה, אמר להן מה אתם מדיינין כבר נעשה אדם.


R. Simon said: When the Holy One, blessed be He, came to create Adam, the ministering angels formed themselves into groups and parties, some of them saying, ‘Let him be created,’ whilst others urged, ‘let him not be created.’ As it is written, [according to the standard interpretation] "Loving-kindness and truth met, justice and peace kissed," [but this midrash explains, "Loving-kindness and truth fought together, justice and peace combated each other"] (Psalms 85:11). Loving-kindness said, ‘Let him be created, because he will dispense acts of loving-kindness’; Truth said, ‘Let him not be created, because he full of lies’; Justice said, ' Let him be created, because he will perform acts of justice’; Peace said, ‘Let him not be created, because he is full of strife."’ What did God do? God held Truth and cast it to the ground, as it is written, "and truth will be sent to the earth." (Dan. 8:12) The ministering angels said before the Holy One, "Sovereign of the Universe! Why do you despise Thy seal [truth]? Let Truth arise from the earth!" Hence it is written, "Let truth spring up from the earth." (Psalms 85:12) All our Rabbis say the following in the name of R. Hanina, while R. Phinehas and R. Hilkiah say it in the name of R. Simon: Me'od (' very’) is [in reference to] Adam; as it is written, "And God saw everything that God had made, and, behold, it was very good." (Genesis 1:31), i.e. and behold Adam was good.

R. Huna the Elder of Sepphoris, said: While the ministering angels were arguing with each other and disputing with each other, the Holy One created the first human. God said to them, "Why are you arguing. Man has already been made!"
[AJWS translation]

The reference to Dan. 8:12 is probably the basis of the legend of the Golem when it is combined with Genesis 2:7.

ז וַיִּיצֶר יְהוָה אֱלֹהִים אֶת-הָאָדָם, עָפָר מִן-הָאֲדָמָה, וַיִּפַּח בְּאַפָּיו, נִשְׁמַת חַיִּים; וַיְהִי הָאָדָם, לְנֶפֶשׁ חַיָּה. 7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

"Adam is described in the Talmud (Tractate Sanhedrin 38b) as initially created as a golem when his dust was "kneaded into a shapeless hunk". Like Adam, all golems are created from clay" and can be brought to life "writing the word Emet (אמת, "truth" in the Hebrew language) on its forehead."

In last paragraph of the midrash, Rav Huna shows how to read Genesis 1:26 to avoid any suggestion of a plurality of creators when he explains נעשה not as "Let us make" but as "is created" by applying different vowels.

The Quran addresses the same aspect of creation as the midrash:

2:28 How can ye reject the faith in Allah?- seeing that ye were without life, and He gave you life; then will He cause you to die, and will again bring you to life; and again to Him will ye return.

Kayfa takfuroona biAllahiwakuntum amwatan faahyakum thumma yumeetukumthumma yuhyeekum thumma ilayhi turjaAAoona

2:29 It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.

Huwa allathee khalaqa lakum mafee al-ardi jameeAAan thumma istawa ila alssama-ifasawwahunna sabAAa samawatin wahuwa bikullishay-in AAaleemun

2:30 Behold, thy Lord said to the angels: "I will create a vicegerent on earth." They said: "Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not."

Wa-ith qala rabbuka lilmala-ikatiinnee jaAAilun fee al-ardi khaleefatan qalooatajAAalu feeha man yufsidu feeha wayasfiku alddimaawanahnu nusabbihu bihamdika wanuqaddisu lakaqala innee aAAlamu ma la taAAlamoona

2:31 And He taught Adam the nature of all things; then He placed them before the angels, and said: "Tell me the nature of these if ye are right."

WaAAallama adama al-asmaakullaha thumma AAaradahum AAala almala-ikatifaqala anbi-oonee bi-asma-i haola-iin kuntum sadiqeena

2:32 They said: "Glory to Thee, of knowledge We have none, save what Thou Hast taught us: In truth it is Thou Who art perfect in knowledge and wisdom."

Qaloo subhanaka laAAilma lana illa ma AAallamtanainnaka anta alAAaleemu alhakeemu

2:33 He said: "O Adam! Tell them their natures." When he had told them, Allah said: "Did I not tell you that I know the secrets of heaven and earth, and I know what ye reveal and what ye conceal?"

Qala ya adamu anbi/humbi-asma-ihim falamma anbaahum bi-asma-ihim qalaalam aqul lakum innee aAAlamu ghayba alssamawatiwaal-ardi waaAAlamu ma tubdoona wamakuntum taktumoona

2:34 And behold, We said to the angels: "Bow down to Adam" and they bowed down. Not so Iblis: he refused and was haughty: He was of those who reject Faith.

Wa-ith qulna lilmala-ikatiosjudoo li-adama fasajadoo illa ibleesa abawaistakbara wakana mina alkafireena

2:35 We said: "O Adam! dwell thou and thy wife in the Garden; and eat of the bountiful things therein as (where and when) ye will; but approach not this tree, or ye run into harm and transgression."

Waqulna ya adamu oskunanta wazawjuka aljannata wakula minha raghadan haythushi/tuma wala taqraba hathihi alshshajaratafatakoona mina alththalimeena

2:36 Then did Satan make them slip from the (garden), and get them out of the state (of felicity) in which they had been. We said: "Get ye down, all (ye people), with enmity between yourselves. On earth will be your dwelling-place and your means of livelihood - for a time."

Faazallahuma alshshaytanuAAanha faakhrajahuma mimma kanafeehi waqulna ihbitoo baAAdukum libaAAdinAAaduwwun walakum fee al-ardi mustaqarrun wamataAAunila heenin

2:37 Then learnt Adam from his Lord words of inspiration, and his Lord Turned towards him; for He is Oft-Returning, Most Merciful.

Fatalaqqa adamu min rabbihikalimatin fataba AAalayhi innahu huwa alttawwabualrraheemu

2:38 We said: "Get ye down all from here; and if, as is sure, there comes to you Guidance from me, whosoever follows My guidance, on them shall be no fear, nor shall they grieve.

Qulna ihbitoo minhajameeAAan fa-imma ya/tiyannakum minnee hudan faman tabiAAahudaya fala khawfun AAalayhim wala hum yahzanoona

Quranic verse 2:30 directly explains the meaning of Biblical verse 1:26 without possible polytheistic or gnostic demiurgic interpretations and discusses the dispute over Adam's creation without the mythological personifications. Quranic verse 2:32 addresses the truth that God gave to man or instilled in him while RASHI's commentary on Biblical verse 1:26 may give some insight into Iblis' refusal to make obeisance before Adam in Quranic verse 2:34 and the subsequent fall from the Garden. The Quranic narrative finishes in an expression of hope, for God promises prophetic guidance to Adam and his descendants.

Sphere: Related Content

Harun Yahya on Iranian Election

Turkish religious philopher Adnan Oktar (Harun Yahya) recently took part in the Gordon Liddy radio program and discussed the Iranian elections. There is an ironic aspect to this broadcast because Liddy became famous for Republican dirty tricks against the Democrats during Richard Nixon's 1972 presidential campaign. Liddy became religious during his prison sentence.

In terms of the communist threat Liddy and Oktar are probably on the same wavelength. Iranian presidential candidate Mousavi certainly is not a Marxist, but Iran did at one time have a strong communist movement in the Tudeh Party. Not only is it possible that remnants might have wanted to use the election conflict to destabilize Iran, but many commentators have written about the class conflict that may have expressed itself during the voting.

Oktar's expressed commitment to Turkish laicism is noteworthy.

Harun Yahya


(18 June 2009)

GORDON LIDDY: Okay joining me now from Turkey is Adnan Oktar. Mr.Oktar is a Turkish Muslim scholar and he joins us as I understand with the assistance of a translator. And Mr.Oktar welcome to the program.

ADNAN OKTAR: Welcome and thank you

GORDON LIDDY: Alright. Now Mr.Oktar I am very interested in your impressions on what is going on in Iran. You are a Muslim, the Iranians are Muslims and obviously are greatly upset. What is your impression?

ADNAN OKTAR: Of course there is good in everything. I am not upset. These are things that were meant to be in the End Times. Such events are expected to happen before the return of Jesus (as) and before the coming of Hazrat Mahdi (as). However I believe that the elections held in Iran was democratic elections. I think that the attack of the opposing party is wrong. Because if there really is a problem with the votes this could be repeated, however to run about the streets and throw away stones as big as a fist and to cause scenes, these are abnormal attitudes. It is not at all relevant with a democratic response. I believe this is most likely an attitude in which Marxists are effective about. I believe that the Mao supporters and the communist deep state is causing such scenes. Some of these people are from illegitimate fields and some are members of the heroin mafia and some are people who are genuinely upset about the events. And I see those as people who are reflecting their anger in a wrong way, using wrong methods.

GORDON LIDDY: Mr. Oktar in Turkey, your home country, It has been secular since the reign of Mr. Ataturk. And they have seen to work very well, freedom of religion it is Muslim but also secular and they have seem to be in political peace. In Iran you have a religious autocracy and do you think that is what is contributing to the difficulties the fact that instead of being secular it is a religiously dominated.

ADNAN OKTAR: Laicism, yes, of course it is very important. Laicism is actually something that already exists within the essence of Islam. Islam and laicism is interpenetrated. Of course in a population in which laicism is not practiced, hypocrite and insincere people would come up, an insincere environment would come up. For that reason for a sincere environment to be formed, it is very important to practice laicism fastidiously. However this does not carry the meaning of being irreligious, this is an understanding of laicism in which the rights of religion and religious people are wholly protected. In that sense I of course regard every country in which laicism is not practiced, as in mistake, in error. However Iranian constitution is only valid until the coming of the Hazrat Mahdi (as). This is to say the subject matter Hazrat Mahdi (as) is in the 1st article of the Iranian constitution. They declare that their constitution is only valid until the arrival of the Hazrat Mahdi (as). For that reason, Iran is not claiming that they are perfect anyway, they just say that they will continue with this system until the times of Hazrat Mahdi (as). When Hazrat Mahdi (as) comes there won’t be such things, such distress. Everything will be settled when Hazrat Mahdi (as) comes InshaAllah.

GORDON LIDDY: Alright, please thank Mr. Adnan Oktar for us. We are out of time but we are very grateful for his input.

ADNAN OKTAR: Thank you

GORDON LIDDY: Thank you so much…

Jun 20, 2009

Sphere: Related Content

Saturday, June 27, 2009

Zionist Indoctrination: Boston Grammar Schools

Boston Public Schools begin Zionist indoctrination very young. Below is the first page of my daughter Iman's assignment from June 24, 2009. She is in second grade. For Zionists no age is too young to start brainwashing.
[To view the complete assignment, click here.]

The other important persons in the assignment are photographer Margaret Bourke-White, poet Countee Cullen, explorer Robert Falcon Scott, rocket scientist Robert Goddard, and singer Marian Anderson, who may apolitically be admired and serve as role models for their achievements.

In contrast, Golda Meir was a bigoted and extremist Jewish Zionist racist, who took part in a program of genocide and ethnic cleansing planned since the 1880s.

The historical background provided by the Troll Communications Reading Power text has no relationship to the facts.

Golda Meir emigrated to Palestine from Milwaukee, Wisconsin, where she could have happily lived without stealing a country and driving out the native population. Previously her family had immigrated to Milwaukee from the Belorussian city of Pinsk, to which her mother had relocated from Kiev after her father left the Ukraine in 1903 in order to seek higher paying work in the USA.

During 1905-6 Meir had lived through a period of disturbances and anti-Jewish riots that resulted
  • from a longstanding disproportionately Jewish campaign of revolutionary violence, assassinations and terrorism,
  • from the military reverses and ultimate defeat suffered by the Czarist Empire in the Russo-Japanese War,
  • from Polish sabotage,
  • from the 1905 Russian Revolution. and
  • from the very public backing of Japan with loans to buy munitions by Jacob Schiff, who made no secret of his Jewish anti-Russian animosity.
Even though NY Jewish American bankers did not conspire with Russian Jewish revolutionaries in a vast international Jewish conspiracy against the Czar, it is hard to fault those Russians that began to believe that one existed.

Not only was Meir a small-minded bigot, who like most Jews then and today was completely blind to the inevitable consequences of Jewish political and financial outrages against non-Jews, but she even became a full-fledged Zionist by the late 19-teens. Having no problem with Jewish plunder and murder of non-Jews, she emigrated to Palestine, where she rose through the political ranks to take part in the highest levels of genocide planning.

She frequently expressed her crude racism
Not only was Gold Meir thoroughly despicable, but she was a major participant in crimes against humanity. She should have been tried in a Nuremberg-style tribunal, convicted, and hanged by the neck until dead.

Indoctrinating American children with lies about Golda Meir is just a small part of the Zionist program of subverting the American educational system within the larger program of Zionist subversion of the US political and economic systems. Arab American, Muslim American, and other American parents can do their part in the struggle to save the USA from Zionism
  • by insisting that US school curricula at least be purged of Zionist propaganda and
  • by offering alternative programs that explain the evil and un-American nature of Zionist ideology and thinking.
Without such an effort the USA is likely to remain a dependent and intimidated client state within the Zionist imperial system for the foreseeable future.

[See …what people learned from … the writers of history books… for an example of Zionist indoctrination at the Boston junior high school level.]


Here are some typical racist comments from Golda Meir:
  1. "We can forgive the Arabs for killing our children. We cannot ever forgive them for forcing us to kill their children" -- Israeli Prime Minister Golda Meir, 1972
  2. There were no such thing as Palestinians. When was there an independent Palestinian people with a Palestinian state? It was either southern Syria before the First World War, and then it was a Palestine including Jordan. It was not as though there was a Palestinian people in Palestine considering itself as a Palestinian people and we came and threw them out and took their country away from them. They did not exist. Sunday Times, 6/15/1969; The Washington Post, 6/16/1969.
  3. How can we return the held territories? There is nobody to return them to. News reports: 3/8/1969.
  4. Peace will come when the Arabs will love their children more than they hate us. Sometimes cited as a statement to the National Press Club in Washington, D. C. in 1957
Jewish Zionist subversion of the USA is far deeper than Jewish Communist subversion ever was.

Sphere: Related Content

Friday, June 26, 2009

Maurice Pinay Blog: More Pilpul From the USCCB

Maurice Pinay's blog entry and the accompanying discussion in More Pilpul From the USCCB gives an indication of the anger and discomfort of sincere Catholics with the Church's ongoing effort to achieve some sort of rapprochement with Judaism.

More Pilpul From the USCCB

All the hairsplitting pilpul in the world can't turn non-believing Ashkenzim, Sephardim, et al, into biblical, chosen people. The 2002 Reflections on Covenant and Mission document is groundless; a fraud based upon a fraud. This "clarification" is only another step in the dialectical process towards Benedict's "reconciliation between Christians and 'Jews'" where 'Jews' continue in their unbelief, deluded racial conceit and adherance to anti-biblical rabbinism, while Christians, by guilt and cajolery, are converted away from the Gospel and into the 'Noahide' fraud.

These so-called 'Jews' don't believe Jesus Christ, nor do they even believe Moses (John 5;41-47). Their unsubstantiated claim to genetic descent from the patriarchs affords them no special relationship with the Church. The bishops' suggestion to the contrary is anti-biblical, rabbinic nonsense.

[To read the entire blog entry, click here.]

Sphere: Related Content

Thursday, June 25, 2009

The Magnes Zionist: Perfect Timing: The United States Institute of Peace Publishes Important Special Report on Hamas

Daniel Pipes appears not to have been able to impose his Islamophobic warmongering ideology on the USIP during his stint as a Bush appointed director.

Perfect Timing: The United States Institute of Peace Publishes Important Special Report on Hamas

A little-known (yet), but very important special report was published recently under the imprimatur of the United States Institute of Peace. The paper is entitled, "Hamas: Ideological Rigidity and Political Pragmatism," and was written by Paul Scham and Osama Abu-Irshaid.

The full report can be downloaded here.

The report is considered so sensitive that a USIP Editor felt the need to preface it with a "Editor's Note" that tries to defuse the potential controversy. Some examples of his preemptive strike against the critics:

"The authors neither endorse Hamas's actions or positions nor advocate taking Hamas's claims at face value, and they certainly do not argue that Israel, the United States, and the West should drop demands for changes by Hamas….

"Even if readers accept the authors' interpretation of Hamas's thinking, many may still question whether engagement is worthwhile, particularly given--as the report describes--the limits for Hamas to compromise and the very real risk of renewed and potentially more dangerous conflict should a truce end.

"The report argues that it is not inevitable that Hamas will accept coexistence, only that its acceptance is more likely if framed within its Islamic ideology."

After reading editorial qualifications like that, you know that some of the USIP are nervous about the reception of the report. You can see the rest of the "Editor's Note" here

[To read the whole article, click here.]
Sphere: Related Content

Collection: Chief Zionist Frauds

In Jewish History: Facts versus Delusions and The Lies of Yiddish Studies, I have addressed the generic dishonesty of Jewish studies, but the following list of specific frauds that currently support Zionism is probably more valuable to critics of Zionism and American Jewish behavior:
  1. Modern Jews have no ancestral connection to Palestine: Every Israel Advocate a Madoff.
  2. Zionists steal Palestinian heritage and history: Khaleej Times: Israel Steals Palestinian Heritage, History.
  3. Palestinians did not reject negotiations in 1947-8: Second Great Zionist Fraud.
  4. Jews had no historical longing to live in Palestine: Third Fraud: Longing for Zion.
  5. The majority of Jewish Displaced Persons (DPs) after WW2 had no interest in settling in Palestine: Conflating Jews and Zionists.
  6. American Zionists in concert with the Israeli government are waging ethno-national financial warfare against non-Jews: Forbes: Zionist Ethnonational Financial Warfare.
  7. Zionists defame Islamic charities and finance: [Khaleej Times] US Charities Paying for Sending Aid to Palestinians.
  8. Media Zionists misreport Palestine: Makdisi Overlooks US Journalistic Nazification
  9. By 1945 the crimes that had arisen from Jewish culture and internal politics were at least as horrible as anything done to Jews in WW2: Jewish Peril: 1933 versus 2009.
  10. American Jewish Zionists are lying about Darfur: Harvard Book Store: Mamdani, Darfur.
  11. Jews engage in interfaith dialogues to train Muslims and Christians to be subordinate: Long Version: Zionizing Muslims via Interfaith Dialogue.
  12. Historical Jewish powerlessness is a myth: Jewish Financial Aggression, Worldwide Economic Nakba.
  13. Jewish conspiracies have existed for a very long time: Freeman, American Naiveté, Israel Lobby.
  14. The Zionist version of the Holocaust has no connection to the facts: Haaretz Confirms: Two Separate Holocausts.
  15. Israel is completely dependent on US subsidies to maintain apparent solvency: Israel: A Giant Ponzi Scheme.
  16. Historical Jewish commitment to equal rights is ambiguous to say the least: Zionist Israel as Levittown Nation.
  17. Jews show no real commitment to democracy: The Real Significance of the AJC Attack on "Progressive" Jews.

Sphere: Related Content

Wednesday, June 24, 2009

[David Shasha] Blank Expression: The Impoverishment of Palestinian Life in “Paradise Now” (Hany Abu-Asad, 2005)

Below is David Shasha's review of Paradise Now, which focuses on two young Palestinians contemplating a suicide attack against the State of Israel. David is the Director of the Center for Sephardic Heritage in Brooklyn, NY.

Karin Friedemann and I previously published a review this movie. Our analysis was entitled Some Comments on Hany Abu-Assad's Movie, Paradise Now.

I myself have tried to write Palestinian-sympathetic Hollywood-style screen play about a shahid (martyr). The film is entitled Two Weeks in September, and reader opinion indicates that it should really start at script page 19 (Adobe page 20) with the scene whose header line is:
In his article David mentions Ghassan Kanafani's famous short story entitled "Return to Haifa," which was made into a movie in 1982.

Susan Abulhawa's award-winning novel, Scar of David, was inspired by Kanafani's novelette.

Paradise Now” will be screened on the Sundance Channel, late Saturday evening/early Sunday morning, June 28 at 2:00 AM

Blank Expression: The Impoverishment of Palestinian Life in “Paradise Now” (Hany Abu-Asad, 2005)

by David Shasha

The cinema is an art-form whose engine is powered by narrative. Lives are most effectively examined by providing context and coherence.

Looking at the ongoing critical examination of African-American life here in America, we must acknowledge Spike Lee’s epochal film “Do the Right Thing” (1989) which examines one day in the community of Bedford-Stuyvesant by painting a complex portrait of its various members. The story revolves around the tensions between the White owners of a Pizza parlor and the Black community. Each character is provided with a back-story and the events that build into tragedy on that one hot summer day are made coherent because we come to understand the people who act in the story.

It is important for the filmmaker to do two things in order to provide the viewer with an opportunity to understand and at times empathize with the protagonists of the movie: First, we must know something about the characters, and second, we must be able to immerse ourselves in a story that expresses some semblance of their reality.

In the fiction of the great Palestinian writer Ghassan Kanafani, a PFLP activist who was assassinated in Lebanon by the Israelis in 1972, we see a masterful blending of the realist and the absurd. In his best known work, the 1956 novella “Men in the Sun,” Kanafani creates an indelible portrait of three Palestinian men seeking work who are smuggled in the airless cabin of a truck going to Kuwait.

Tragically, all three men die of asphyxiation before they reach their destination. The novella is a scathing attack not only on Israel, but on the Arab countries that deviously and maliciously manipulated and abused the Palestinian people.

“Men in the Sun” expresses the tragedy of Palestine in the way it allows the reader to enter the world of the three men and their absurd and pathetic existence. This despair is what Kanafani seeks to communicate to the reader. In presenting the stories of the men and their sad and appalling lives, the novella artfully engages its readers with a narrative that touches our human feelings. The realism of the story allows us to better appreciate the inhuman conditions that Palestinians have had to suffer through and provide us with a deeper understanding of their plight.

In 2005 Hany Abu-Asad created a great stir with his film “Paradise Now.” The film was feted by critics all over the world and won a number of prestigious awards. It was even nominated for an Academy Award.

“Paradise Now” tells the story of two young Palestinians who have been chosen by an unnamed militant group to conduct a suicide mission in Tel Aviv. The film presents us with an important example of the way Palestinian self-representation has changed since the days of Ghassan Kanafani.

“Paradise Now” begins with the scene of a young woman named Suha arriving at an Israeli checkpoint to cross over into Nablus. She soon leads us to an automobile garage where two mechanics, Khaled and Sa’id are working on a car. We see the young men as average laborers with no distinguishing features. Sa’id argues with the owner of the car he is working on about whether the bumper he is attaching is straight or not. The men squabble and Sa’id loses his temper and takes a hammer to remove the bumper that he has spent so much time installing.

We are ushered into a world of banal events lacking focus and drama. Sa’id and Khaled are shown to us as bored and apathetic with their job. Quickly, we come to learn that they have been chosen for what is to be a spectacular suicide mission. Though the film gradually gives us some pieces of information about the young men and introduces us to their world, there is no sense of urgency to provide the viewer with any tangible information about who they are and what they experience. In other words, by the time we see them being called on to sacrifice their lives, we have no real sense of who they are or why they would accept such a mission.

It is simply taken for granted that Israel is evil and that the only way to fight the Occupation is by strapping on a belt of explosives to kill as many Israelis as possible. The nature of Israeli Occupation and oppression is made into an almost-complete cipher. After the first scene we do not see any examples of Israeli actions that may precipitate the suicide mission. It is all presented as obvious and necessary.

But in the cinematic art it is necessary for the narrative to make an argument; we need to be provided with cause and effect. In “Paradise Now” tension is generated by what is implicit and understood. The impulse to kill Israelis is abstracted to the point of banality. Subsequent attempts by the film to fill in a number of pertinent details, most importantly the fact that Sa’id’s father was executed by the militants for collaborating with the Israelis, ultimately ring hollow because we never enter into the psychological world of the protagonists. Their lives are tied to the suicide mission and not to life itself; it is the mission that gives their lives meaning. They are marked as caricatures following a pre-ordained script without allowing us to understand why they are doing what they are doing.

To further complicate things, Suha, who has come from France to return to her family home in Palestine, is given the opportunity to make a number of preachy speeches decrying the use of violence in the struggle against Israel. But as she is making her impassioned pleas to Sa’id, there is little for the viewer to fall back on in terms of the counter-argument.

The film does not at all attempt to argue that suicide bombing is either moral or effective. All we have is the residual theme of revenge that crops up at different points in the film. Early in the movie, we hear a discussion at a café about how collaborators should be dealt with. The assertion is made that they should be dragged into the street by their hair and slowly killed for all to see.

Sadly, although the film presents us with rhetorical assertions of violence, we never once get any sustained argument over why such violence is necessary. The two men and their handlers are presented as already having made their minds up; this is the way things should be and that’s it.

Or is it?

During the course of the movie the two young men begin to have their doubts, most significantly Sa’id whose concerns lead to the confusion that arises when the mission is underway. We get to see the preparatory details of the mission in their chilling reality: the young men are given over to their handlers where they get haircuts, new clothes, eat a dinner that resembles “The Last Supper,” and make a “martyr” video (we are also told that “martyr” videos – as well as “collaborator” videos – are available for rent or purchase at a local shop for a nominal fee).

Abu-Asad undercuts the taping of Khaled’s “martyr” video where he makes his impassioned plea for the camera, but is forced to do it over when the cameraman tells him that the first take failed to register.

What are we to make of this irony?

Is the suicide mission itself a desperate piece of guerrilla theater with no connection to reality, or is it a necessary part of the struggle against Israel?

We are never told.

The vagueness and ambiguity of the narrative become emblematic of the failures of the movie as a whole. The protagonists are presented in their prosaic lives, but we never really get to know who they are. We see Sa’id in the context of his family, but, even as we are later told that his father was a collaborator, we never see any evidence of what his life means, how he really feels, and what could possibly bring him to accept self-destruction.

Contrasting this again with Spike Lee’s “Do the Right Thing,” another story of the pressures of living in a ghetto and feeling hopeless in the face of racism and persecution, we can point to the wealth of detail that we get for characters like Mookie, Sal and “Da Mayor.” For those who have seen Lee’s classic movie, it is clear that the filmmaker took great pains to link context, motivation and action into a seamless whole. The crushing progression of the film is accounted for at each and every stage. Little is left to the imagination. Mookie’s day is filled with relevant detail: who he encounters, how he feels about what he sees around him, the way events play a role in his psychological complexion, all contextualized in the wider framework of African-American history.

By comparison, “Paradise Now” lacks any sense of self-reflection or historical context. The protagonists have families and friends in their world, but we do not get to know who they are. There is no attempt made to provide narrative devices to construct a coherent story. The story is limited to the botched mission and is overloaded with the details of that mission.

The mission is fetishized; to the last detail we witness all the pieces that comprise it. What we do not get to see is the larger context in which to understand what the mission means and why it is being undertaken. Violence is a tacit point of reference for the viewer who is left without any opportunity to enter into the private world of the bombers and those who send them on their mission. It is unclear how anyone would be able to make sense of the cruel brutality that suicide bombings represent; it is a morally repugnant act.

And then we have the issue of politics.

In addition to leaving ambiguous the political affiliation of the handlers, we do not get a precise sense of their relationship to the young men. We do learn that they have reasons for choosing the young men, but this too is left unexplored. Are the handlers tied to some form of Islamist ideology? Do they represent HAMAS or the PLO? What is their place in the community at large? How does the community really feel about the use of suicidal violence?

Again, we have tantalizing hints about possible answers to these questions, but the film refuses to explore the matter with any precision.

The failure of “Paradise Now” is a failure of story-telling. The Arabic tradition is rich in narrative exploration. When modern authors like Naguib Mahfouz and Abdel Rahman Munif sought to communicate contemporary concerns, they were able to deploy elements of the old tradition at the service of stories reflecting current realities. In addition, they could continue to play with the forms and structures of their literary art in successful ways because they never strayed from the centrality of narrative in their novels.

In perhaps the greatest novel written in the contemporary Arab world, Mahfouz’s Cairo Trilogy, the author uses the history of 20th century Egypt as scaffolding to tell the intimate story of an average middle-class family that is undergoing some profound changes over the course of some difficult times. Mahfouz takes great pains to allow the reader to enter into the inner world of the characters while he carefully reconstructs the wider socio-political context in which their lives are lived. The intimate is presented in terms of the epic and vice versa; thus illuminating the whole of the Egyptian experience.

It is in such an Arabic narrative art that we are able to enter into the world of Egypt and to better understand the great developments of the era: we are treated to discussions of Imperialism, the breakdown of religious tradition, changes in the mores of social convention, and the political confusion that was brought in the wake of the often violent independence struggles. Each character in the Cairo Trilogy is expertly drawn in order to provide the reader with the information necessary to process the complexity of the themes and the plot twists that comprise the epic.

In “Paradise Now” we have characters that we never truly get to know with any intimacy. We have no information about how they grew up and what they believe about things. Everything in the movie has been reduced to a single fact: Palestinians are alienated and need to kill Jews.

In a world where all things were equal, movies that fail to make their point or that cannot successfully tell a story are quickly noted and forgotten. But in the case of “Paradise Now” and the Palestine question, things are not at all equal.

Earlier we noted the case of the Palestinian writer and activist Ghassan Kanafani. As a public intellectual and activist Kanafani was deemed to be a great danger by the Israelis who took great pains to track him down and murder him. Similar to its obsession with destroying the Palestinian documentary archive in Beirut during the 1982 war, Israel has been quite concerned with Palestinian self-representation and national memory. While the more obvious struggle between Israel and the Palestinians has been through the overt use of violence, a lesser known but perhaps more important battle has been waged over perceptions of the conflict and the facts that inform it.

Kanafani’s 1969 novella “Return to Haifa” tells the story of a family of Palestinian refugees that goes back to Haifa to reclaim their home from the Jewish family that now lives in it. The story is heart-wrenching because it establishes a narrative premise that provides the necessary details about the Arab family and their Jewish equivalent. Kanafani shows us the tragedy of Palestine in a way that puts a human face on the calamity. The Jews have names and are forced to confront those they have displaced. The reader, regardless of their political viewpoint, is touched by the pathos of the encounter and the humanity of the tale.

In “Men in the Sun,” Kanafani successfully humanized the plight of the Palestinian refugees by showing their valiant but pathetic struggle to survive in a world that was often oblivious to their plight. In his fictions there is a calculated attempt to lay out a humanistic vision that does not seek to draw lines between people, but to explain why people are the way they are. No one is exonerated from their sins.

In “Paradise Now” there are no named Jewish characters. We meet the Jewish driver of the car that is to take the two men on their mission. The man is called “Abu Shabaab,” father of the youth, but has no Hebrew name. He, like all the characters in “Paradise Now,” is a mere cipher who is there to play a specific role, but not to let us know why he does what he does. Is he merely doing it for the money? Is he disgruntled against the Jewish state? Is he a Sephardic Jew? We are not told.

During the aborted first attempt at fulfilling the mission, Sa’id finds himself at a bus stop in Nablus where a bunch of Jewish settlers, including a young child, are peacefully waiting. At an extremely tense moment, we see Sa’id considering whether to detonate the bomb that has been strapped to him. The camera shifts from Sa’id’s face to an image of the settlers. Abu-Asad once again makes no moral judgments, but in the blankness of the images that have now become ubiquitous in the movie we come to sense that Sa’id cannot kill these people. In this sense, they are “innocent”; thus throwing into confusion the whole enterprise.

But it is not the enterprise that is confused, it is the movie.

You see, the images of the settlers are devoid of meaning – we have no idea who they are, how they feel and what they signify in the larger context of the story. On the one hand, they are deemed “innocent” and spared by Sa’id, yet on the other hand we understand in the intuitive manner that the film projects for us that they are the obstacle to a normal Palestinian existence. Their presence in the West Bank has led to the depredations of the Occupation forces and the violence that Palestinians live under.

But we never once during the course of the film see any actions by Israeli forces against Palestinian civilians.

The penultimate scene of the film does not improve the situation. On a bus filled with Israeli soldiers, Abu-Asad presents them all smiling and joking. Again, we are not clued in to their inner world and do not really know who they are. Perhaps they are good guys, perhaps they are completely evil. The movie refuses to tell us.

“Paradise Now” has since its release become a flashpoint in discussions about the Israel-Palestine conflict. Many Israeli commentators have decried the film and called it an exhortation to terror. Those sympathetic to the Palestinian cause have lavished heaps of praise on it to the point where we have been led to believe that it is a central statement in the Palestinian struggle.

But as I have tried to argue in this essay, the film does nothing to enrich our understanding of the conflict and, even worse, fails to tell a story that in theory is quite compelling and which desperately needs to be told.

We can excuse the film at some level for the difficult circumstances under which it was produced. There are numerous stories about the constraints that the filmmakers were under as they attempted to make the movie. But I have to assume that no such constraints applied to the development of the story and the writing of its screenplay. The weakness of the acting and the paucity of interesting imagery and camera work can be excused as the product of a lack of professional film facilities in the Palestinian world, but there are no excuses for wooden characters and unexplored narrative possibilities.

“Paradise Now” completely fails to tell the stories of ordinary Palestinians and their struggles. As an examination of the phenomenon of the suicide bomber it fails to make any coherent argument for the moral logic or effectiveness of the technique. Given the centrality of Israeli contentions regarding the use of such nihilistic violence by Palestinians, the movie only supports the charge. Palestinians are presented in the film as unthinking and one-dimensional.

Over the years it has become clear to those who have looked deeply into the matter of Palestine that Israel has been quite successful in its attempt to stifle intellectual culture in the Palestinian world. Knowledge is at the very heart of the Israel-Palestine conflict.

Israel has used its military might to preserve its national scientific and technological prowess. In this sense, Israel projects to the world a “civilized” image that comports with the dignity and self-respect of a legitimate nation. On the other hand, the progressive deterioration of Palestinian culture from the time of Ghassan Kanafani until “Paradise Now” has played into the hands of a Zionist HASBARAH campaign that uses knowledge and intellectual attainment as a means to demonize and delegitimize Palestinian claims.

In a harsh and self-fulfilling prophecy, Israel has forcefully sought to eviscerate the Palestinian intellectual classes, leading to the promotion of abstractions and the triumph of mindless violence. Rather than examine the nature of the violence and tracing its causes, “Paradise Now” simply asserts the existence of the violence.

Those who admire the film must argue that Israel has brought the Palestinians to this horrible state where suicide missions are all that is left to them in their resistance.

Zionists will ironically argue that violence is a mark of Arab barbarity, forgetting that Israeli violence is itself a critical part of the conflict.

In the end, what we are left with are the endless and pointless justifications and rationalizations of violence as a legitimate means of defense by both sides.

Israelis make the claim that they are only defending themselves and that Palestinians are complicit in their own tragedy. Israeli violence is in this light always justified because it seeks to protect and defend Israeli citizens.

On the other side, the Palestinians point to the usurpation of their homeland by Jews through the use of physical force and intimidation. Palestinian logic contends that the only thing the Israelis understand is force because that is how they took possession of Palestine to begin with, and it is through force and might that they continue to control the Occupied Territories.

In Kanafani’s brilliant story “Return to Haifa” the conflict is marked as an absolute tragedy that has engulfed both peoples. Since the death of Kanafani in 1972 the conflict has evolved in the form it takes in “Paradise Now” and in the larger discursive framework that we hear all around us. For the Israelis, every Palestinian is a “terrorist” while for the Palestinians every Jew is an “occupier.” The transformation of the discourse enables the violence to be perpetuated without examination or questioning the certainties of both parties.

“Paradise Now” is therefore a sign of the times we now live in.

It does not seek to humanize its characters as it does not attempt to provide credible reasons for why things are the way they are. Unlike the morality plays of Ghassan Kanafani where the reader is brought into the psychologically tormented world of the protagonists, “Paradise Now” tells its story in a schematic fashion without meaning or nuance. Its protagonists are automatons and its villains are nameless and faceless.

In order to come to terms with the horrible violence that is presented in “Paradise Now” we need more than platitudes and monochromatic equations. We need to explore the humanity of people in order to better understand why things are the way they are and why people act in the way they do.

“Paradise Now” presents an awful tale of two young men who are asked to make the ultimate sacrifice yet we are not told why they accept their task rather than simply walk away from it. Are they truly persuaded by the argument that they are achieving their “paradise” by killing Israelis, or is there something else nagging at them that brings them to such despair?

As we never truly see the protagonists in real despair at any point in the film, it is impossible to know with any certainty what is going on behind their blank expressions. The movie fits into the current patterns of discourse by arrogantly making assumptions and not seeking to work through a logical and coherent argument as to why people would choose to take their own life rather than to find another way of doing battle in their struggle for justice.

This inability to come to terms with the very real dilemmas inherent to the conflict sadly informs all sides of the debate; a debate that is now impoverished to a great extent and which “Paradise Now” does little to clarify.

Sphere: Related Content