The Yom Kippur Syndrome

September 18, 2018  /  Gilad Atzmon

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A message to Jews from Gilad Atzmon

When the Yom Kippur War broke out 45 years ago I was ten years old.  I recall a lot of fear all around me. Israel was my home and it was about to be wiped out. This is what I believed at the time, and this is what everyone around me repeated. We were all certainly caught unprepared.

My father was called up by the Air Force in the early hours of Yom Kippur (October 6th 1973). We didn’t hear from him for a few weeks. We didn’t know whether he was alive. In fact, we had good reason to believe he wasn’t. We were very worried.  For the adults around me, the first days of the war were a reminder of the Shoah. Israeli leaders, Golda Meir and Moshe Dayan as well as the top Israeli military command appeared perplexed and hesitant on TV. Their message was: ‘the future isn’t clear, we may even witness the destruction of the 3rd temple.’

Years later, when I became an avid reader of history and military texts, it became clear to me that the collective Shoah dread into which we immersed ourselves was a manifestation of Jewish pre traumatic stress disorder (Pre TSD). We were tormented by a phantasmic fear. Neither the Syrians nor the Egyptian armies had plans to ‘destroy Israel,’ wipe out the Jewish state or ‘throw the Jews into the sea’. Their military objectives were, in fact, very limited. Neither the Egyptians nor the Syrians wished to expand their military ground operation beyond a few miles into the Sinai and the Golan Heights. Both Arab armies were dependent on Soviet ground to air missiles that severely limited Israeli air superiority above the battlefield. The Soviet missile umbrella provided about 10 miles of anti air cover and the Arab armies had no intent to proceed beyond that ‘safe’ zone.

It took me years to grasp that Israel’s panic during the first few days of the war led to some serious military blunders (such as the IDF’s disastrous counter offensive on the 8th of October). This panic was fuelled by projection.  Believing that the Arabs were ‘about to throw the Jews into the sea’, Israeli generals and cabinet members reacted irrationally and wasted their limited reserve forces in a  counter offensive that failed and cost many Israeli lives.

But why did the Israelis believe that the Arabs were about to throw them into the sea? Why did they assume the Arab armies were murderous or possibly genocidal? Why did PM Golda Meir and Defense Minister Moshe Dayan believe that the ‘3rd temple’ was about to be annihilated?  Simple, because the Israelis were and still are driven by lethal inclinations towards their neighbours. It was the Israelis who literally pushed the Palestinians into the sea in 1948 into the sea. Israelis were panicking because they were projecting their own symptoms onto the Arabs. 

In ‘The Wandering Who’ I elaborate on projection in the context of Jewish ‘pre traumatic stress.’ The principle is simple. The more murderous and sinister one is, the more fearful one becomes of others. Humans tend to attribute their own reasoning and symptoms onto others. Accordingly, the more menacing one is, the more sinister one believes the other to be.

Israelis consistently attribute their own racist and barbarian symptoms onto the Palestinians. The possibility that a Palestinian or an Arab would be as merciless as the IDF causes real and total panic for the Israeli. The thought that the Palestinians, for instance, would want to displace a quarter of Israeli citizens and massacre Israelis as the IDF has done to Gaza numerous times must evoke terror amongst Israelis and for a good reason.

But this state of collective anxiety is not unique to Israelis; it is embedded in Jewish culture. Basically, Jews are tormented by anti Semitism because they assume that their own ‘goy hatred’ is echoed by ‘Jew hatred’ from their gentile neighbours. As Martin Heidegger noted in the 1930s, the Jews opposed in the Nazis the racism which they recognized from themselves. Heidegger wrote in his Black Notebooks: the Jewish people, with their talent for calculation, were so vehemently opposed to the Nazi’s racial theories because

“they themselves have lived according to the race principle for longest.”

In 1973 Israel believed that that the Arabs were out to eradicate them because this is exactly what the Israelis would have liked to do to the Arabs.

The Syndrome

Projection is just one aspect of the Yom Kippur war. I guess that, at least from a philosophical perspective, the most interesting aspect of the 73 War was that it marked a sudden switch from Judeo centric manic ‘hubris’ to melancholia, apathy and depression.

Following their outstanding 1967 military victory, the Israelis developed an arrogant disrespectful attitude toward Arabs and their military capability. Israeli intelligence predicted that it would take years for Arab armies to recover. The Israeli military didn’t believe that the Arab soldier had the ability to fight, let alone score a victory.

But on 6 October 1973, the Israelis had a devastating surprise. This time the Arab soldier was very different. The Israeli military strategy that was built on air superiority and fast ground maneuvers supported by tanks was crushed in only a few hours. The Egyptians and Syrians helped by new Soviet antitank and ground to air missiles managed to dismantle Israeli’s might. In the first days of the war Israel suffered heavy casualties and, as mentioned above, the Israeli leadership and high command were in a state of despair. This type of crisis wasn’t new to the Jews. It is consistently symptomatic of Jewish culture to be ‘surprised’ and overwhelmed by the Goyim’s fierce resilience.

The Israeli military fiasco at the first stage of the war was a repetition of a tragic syndrome that is as old as the Jews themselves. Jewish hubris that is driven by a strong sense of choseness and that repeatedly leads to horrific consequences is what I call ‘The Yom Kippur Syndrome.’  The syndrome can be defined as a repeated chain of events that drive Jewish societies towards an extreme irrational sense of pride, arrogance, self-confidence and blindness toward others and the tragedy that inevitably follows.

On October 6th, the Israelis realised that they had grossly underestimated their enemies.  But it wasn’t the first time such a mistake occurred in Jewish history. Every Jewish disaster is, to a certain extent, a repetition of the Yom Kippur Syndrome. In 1920s Berlin the Jewish elite boasted of its power. Some rich Jews were convinced that Germany and its capital were Jewish occupied territories. At the time, a few German Jews dominated banking and influenced Germany’s politics and media. In addition, the Frankfurt School as well as other Jewish school of thoughts were openly dedicated to the cultural uprooting of Germans, all in the name of, ‘progress,’ ‘working class politics,’ phenomenology and cultural Marxism. Then, almost from nowhere, as far as German Jews were concerned, a tidal wave of resentment appeared. And the rest is known.

But was there really a sudden shift in German consciousness? Should German ‘anti Semitism’ have come as a surprise? Not at all. All necessary signs had been present for some time. In fact, Early Zionists such as Herzl and Nordau correctly predicted the inevitable rise of European anti Jewish sentiments. But Jewish hubris prevented Berlin’s Jewish elite from evaluating the growing opposition around them. The Yom Kippur Syndrome.

The same could be said of the Jewish Lobby, AIPAC, Friends of Israel clubs in Britain, the BOD, the three British Jewish papers that, in the name of British Jewry, declared war on Jeremy Corbyn and the Labour Party.  These Jewish lobbies and institutions that relentlessly seek influence over Western foreign affairs and the Labour Party in particular: do they grasp the level of resentment and the potential disaster they are bringing on their fellow Jews?

Can the Jew recover from the Yom Kippur Syndrome? Can the Jew somehow detect resentment as it grows and amend his or her ways?  All it takes is drifting away from choseness. But once stripped of choseness what is left of the Jew or for the Jew?

This may be the most devastating question and the true meaning of the existential Yom Kippur Syndrome; there is no Jewish collective ideological escape for the Jew. Zionism failed to provide the goods and the so called ‘anti Zionists’ have done little other than form their own racially exclusive enclaves of chosenness within the so called ‘Left over.’

The only escape route from the Yom Kippur Syndrome is personal and individual. Try leaving the tribe late in the night, crawl under the ghetto fence, dig a tunnel under the ‘separation wall’ if necessary and then once on land of the free, proceed quietly and modestly towards the humane and the universal.

Good luck

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Julia Salazar and Jewish Privilege

September 04, 2018  /  Gilad Atzmon

A few years ago in Portland, a pro Palestinian activist told me that he was a bit uneasy. A recent study of Portland’s demography had found that the number of Jews in the city had doubled overnight. This concerned my activist friend for the obvious reasons. Jewish migration is often attached to political and cultural transitions. He asked me, as an expert on Jewish affairs, what is it that brings so many Jews to his northern American city.  I thought about it for maybe 30 seconds and, even without examining the evidence, I offered a possible answer. “It is certainly easy to imagine that many Jews migrated to your city, but it is more likely that what happened is that many more people, Jews and gentiles, have chosen to identify themselves as Jews.”

Jewish identification in the 21st century is an obvious privilege, some might claim, the ultimate political privilege. As we know, Judeo-centric exceptionalist politics are protected from criticism by different legal and cultural instruments such as the bogus IHRA definition of antisemitism and the tyranny of correctness. If you are a Jew, you are perceived as a well-connected character, probably slightly more ‘sophisticated’ than the average American. Whether we like to admit it or not, a young law school graduate, may benefit from appearing to be Jewish as he interviews for his first job at a NY law firm.

Last year in San Diego, an astute Palestinian- American friend, loudly joked during the Q&A following my talk: “I really don’t understand my people. All we have to do is to convert en mass into Judaism and then make Aliya and take our land back.”

It is hardly a secret. In the world in which we live, the ultimate political privilege is reserved for Jewish ID politics. The Jewish Identitarian ethos goes far beyond Jewish political orientation. It is the piece that unites the Jewish right and left. The Zionists claim the right to live ‘in peace’ on someone else’s land. The so-called ‘anti’ Zionists insist that their Jewishness places them in the very special position to “kosher” the entire pro Palestinian movement.

N.Y. State Senate hopeful Julia Salazar is just 27 years old, but she has clearly grasped the universe around her. She wants to be elected and she understands that being a Jew is the quickest path to her goal. The Brooklyn candidate stated that her Jewishness is based largely on “family lore,” but to her great surprise, the Jews weren’t happy to take her in. Haaretz quickly pointed out that Salazar doesn’t belong to the chosen people.  A Jewish ex-friend told the Israeli paper Salazar had “admitted she couldn’t go on Birthright trip because she wasn’t Jewish.”

Apparently the ‘ex friend’ told the Israeli paper that “As someone who values and cherished my Jewish identity, I’m incensed at the idea of another person fabricating a similar identity for political gain, for the purposes of recognition and to get ahead in life.”  The message here is unambiguous although hardly news. Jewish identity is an exclusive tribal setting that is racially defined. Unless Salazar can show her mother’s Jewish racial purity, she is basically out of the Jewish club and can’t be a beneficiary of the Jewish privilege.

The Zionist outrage around Salazar is to be expected. For whatever political reasons, Salazar who runs in Brooklyn, decided to adopt the Jewish pro BDS position. In the eyes of Israel firsters she committed two crimes: she ‘pretends’ to be a Jew and then, if this were not enough, she actually pretends to be a ‘self hating’ one.

The good news for humanity, however, is that Salazar, like many others, can read the political transition in the west. She probably sees how popular Corbyn is in Britain despite the relentless and duplicitous campaign against him. Salazar may understand that many people see Israel as the ultimate evil.  She may even believe that Trump won the election because he was “dog whistling” by pointing at Soros, the Fed, Goldman Sachs, etc.  But it goes further. Salazar is living in NYC and she may well sense or even share her neighbours’ renewed anger every year when the list of “NYC 100 Worst Landlords” is published. Perhaps Salazar believes that the only chance to survive in American politics in the current climate is to become a Jew. To oppose Israel as a Jew, to oppose NYC slumlords as a Jew, to oppose AIPAC as a Jew. Perhaps Salazar believes that the only way to emancipate America from what may seem to some as Jewish hegemony, is to become a Jew. If you can’t beat them, join them.

Here is the bad news for Salazar, it is not going to work. The Jews have rejected the young Latina. Apparently she isn’t racially qualified.

The Jewishpress writes today. “There are, at least, three reasons why many of us (Jews) find her vaguely annoying. These are:1) Her apparently untrue claims to be Jewish. 2) Her antisemitic anti-Zionism. 3) Her anti-democratic socialism.”

But it isn’t only the Zionists who reject the young Latin Jewish candidate, the so-called ‘Jewish Progressives’ do not really want her either.  The Jewish ‘progressive’ Forward isn’t pleased with Salazar either. Mijal Bitton writes “… the Salazar dustup revealed a fundamental and seldom explored paradox in the liberal discourse on identity: the tension between essential and exclusive identity politics predicated on group experiences on the one hand, and notions of identity that validate choice and malleability in how individuals self-identify on the other.”

Not surprisingly, Bitton, like most Identitarians, doesn’t understand the crux of ID politics. The so called ‘paradox’ she refers to is actually inherent in the dialectic tension that forms the core of the Identitarian discourse.

Identitarianism doesn’t reveal ‘what people are,’ instead it tells what people ‘identify as.’ John identifying himself ‘as a gay’ doesn’t necessarily mean that John is a homosexual. It only reveals that John likes to see himself and to be seen by others ‘as gay.’ This essential understanding of the misleading nature of the Identitarianism was explored by the comic ‘Daffyd Thomas – The only Gay in the village.’ Thomas identifies as ‘a gay.’ He adopts gay symbolic identifiers, he speaks as one, he demands the attention and the privilege of one, but at the same time he is totally removed from the sexuality that has traditionally been the crux of ‘being’ gay.

In an attempt to resolve Salazar’s Jewish identity complex, Bitton argues that Salazar’s defenders have two arguments: “The first defends her on the grounds that she represents a hybrid identity distinctly Latin/Sephardi/non-white, and as such inaccessible and misunderstood by her white, Ashkenazi, American critics. The second defends her on the grounds that Jewish identity, like Salazar’s, is malleable and does not fit into one mold.”

Both arguments can be summed into a single intellectually duplicitous doctrine that is set to block criticism of any given Identitarian discourse. It attributes blindness to the Other.  But isn’t this exactly what Jewish institutions are doing routinely? Just a month ago, in a letter to the Labour Party ruling Body, British Chief Rabbi Ephraim Mirvis wrote “It is astonishing that the Labour Party presumes that it is more qualified than…the Jewish community to define antisemitism.” Essentially, the Chief Rabbi is complaining that a bunch of Goyim in the Labour party see themselves as qualified to decide what antisemitsm is for the Labour party.

So, while the British Chief Rabbi claims that ‘antisemitsm’ is a Jew -protected discourse, Bitton complains that Salazar’s identity as Latina, Sephardi, or as a Jew of Color, intrudes on protected property; “it can only be understood, and interrogated, by the small number of those born into similar identities.”

In fact, Salazar has been copying Rabbi Mirvis’ tactics. This doesn’t only confirm that she is a Jew, it may qualify her to become Brooklyn’s chief Rabbi.

Bitton says of Salazar defenders that, “According to them, Salazar’s minority group identity confers upon her certain inalienable rights of representation inaccessible to others, but she can also legitimately choose to be Jewish in her own individual way.”

This may seem a contradiction to some. But this is exactly the primary rule of Jewish ID politics. Jewish identification is largely a racially exclusive club. But those who manage to fit in are totally free to choose their own way; they can be orthodox, conservative, reform, secular, atheist, self loving, self hating, Zionists, anti or even AZZ (anti Zionist Zionists). The members of the Jewish Identitarian club are welcome to select any combination of the above while knowing that any criticism from an outsider can be dismissed as a form of ‘antisemitsm.’ But candidate Salazar can’t take part in this Identitarian exercise. Why? Because she isn’t racially qualified.

Whether Bitton understands it or not, her futile attempt to deconstruct Salazar reveals that the Jewish Identitarian concept is, in practice, an exercise in Jewish racial classification. There is no difference between Salazar’s identitarian choice and JVP or other Jewish progressive schools of thought. None of the Jewish progressive schools is asked to clear its contradictions. The JVPs are not asked to source the so called ‘Jewish values’ that stand at the core of their ‘Jewish activism.’ The only difference is that Salazar isn’t racially Jewish. Her mother’s blood is not of the right kind. She is, accordingly, rejected.

Bitton herself seems to grasp that her attempt at deconstruction of Salazar achieves little.  Bitton ends her Forward article by admitting that “Salazar’s story demands that we (Jews, presumably) explore the way in which we approach identity. Is it malleable, individual and pro-choice, or it is essential, exclusive and inherited? And if it can be both, then those who choose a selective approach to identity must demonstrate moral consistency in their rhetoric.”

I guess that the answer is really simple. Jewish identity is both malleable and racially exclusive. It is elastic enough to fit different Jewish tribal interests. Salazar, I believe, would face no problem from whatsoever in becoming a ‘Jew’ if she were a supporter of Israel and an enemy of BDS. Israeli patriots are noticeably racially tolerant of Goyim who support the Jewish national project as many Russians immigrants to Israeli could happily attest.

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To understand ID politics and Jewish ID politics in particular read

The Wandering Who? & Being in Time

 

Jeremy Corbyn, Jewish Assimilation and the Lobby

August 21, 2018  /  Gilad Atzmon

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By Gilad Atzmon

Although the following quotation is from an old text that refers to an earlier era and different geo-political conditions, it provides an impeccable analysis of the current Zionist campaign against Jeremy Corbyn, the Labour Party and the false alarm of antisemitsm.

“The ghettoized Ashkenazim (both in their Communist and their Zionist organizations) were inspired to obstruct emancipation by every possible device (including assassination in the last resort) while the story of their persecution was hammered, as an intimidatory warning, into the consciousness of the Western Jews and, as a rightful claim for succour, into that of the Christian West.

The Gentile politicians of the West presented these fictions to their peoples as truth, for they had found that powerful Jews, in all countries, were able to assist parties favoured by them with money, press support and votes; the return they required was support for the cause of the “persecuted” Jews in Russia and for the ‘return’ to Palestine. In effect this meant that politicians who sought these favours had to subordinate national interest to two causes ultimately destructive of all nation-states: the revolution (communism) and the ambition to acquire territory for the dominant race (Zionism).”* Douglas Reed 1955.

According to Douglas Reed the threat of antisemitism is designed primarily as a means to prevent Jewish assimilation. In The Wandering Who? I show that the fear of assimilation is not exclusive to Zionism, the Jewish political left and Jewish anti Zionism serve the same objective. By giving a place in the Jewish world to ethically inclined Jews they prevent such Jews from integrating with humanity as equals. The mechanism is straight forward: ‘You do not have to become a Goy in order to oppose Israeli criminality, you can just join JVP and oppose Israel ‘as a Jew.’ Similarly, you don’t have to oppose Corbyn’s detractors as an ordinary Labour member, you are better off celebrating your Jewish privilege and support Corbyn as a member of Jews for Jeremy or Jewish Voice for Labour (JVL).

Exclusively Jewish ‘dissenting’ bodies serve another crucial purpose: they operate to exclude gentiles from sensitive Jew-related discourse. Palestine solidarity has been dominated by Jewish ‘anti’ Zionist political bodies for more than a decade. These bodies have never been interested in solving the Palestinian plight; they have never echoed the Palestinian core demand for the right of return. Instead they have called for the ‘end of the occupation (practically legitimizing the Jewish State within pre 67 lines),’ the ‘Two States Solution,’ and BDS measures against Israel. Instead of fighting for the Palestinians’ right to return to their land, they have produced a noisy exchange between Zionists and the so-called ‘anti’s’ over Jews’ right to BDS. Thanks to the Jewish solidarity groups the discourse of the oppressed has been shaped by the sensitivities of the oppressor.

The same dynamic has been affecting Corbyn’s support campaign. Britain’s NO 1 anti racist doesn’t need a ‘kosher certificate’; from a supportive Jewish lobby. He doesn’t need the ‘as a Jew, I believe in Jeremy’ declarations. The same dynamic that obliterated the Palestinian Solidarity movement has so far had a disastrous effect on Corbyn’s supporters. They foolishly positioned  the ‘good Jews’ at the forefront of their campaign and let the campaign for the leader of the largest British national party be reduced to an internal Jewish spat in a greater Judeo-centric battle against assimilation.

Reed continues, “The Gentile politicians of the West presented these fictions (of Jewish persecution)  to their peoples as truth.” This is an unfortunately apt description of Home Secretary Sajid Javid’s call for Corbyn’s resignation over the ‘antisemitism’ crisis. Our PM, Therea May, also accused Jeremy Corbyn of allowing anti-Semitism to ‘run rife’ in Labour.  But why do they openly act this way? Do they really believe that antisemitism is ‘rife’ in the UK?

Back in 1955, decades before AIPAC was formed and the Conservative Friends of Israel was exposed as Israel’s long arm, Reed provided a possible explanation of current British political maneuvering.  They do it because they “found that powerful Jews, in all countries, were able to assist parties favoured by them with money, press support and votes.” Reed argues that Western politicians who accept the lobby’s favours scarify their national interests. This observation from 1955 explains why Britain and the USA have been fighting Zio-con wars and the prospect of world peace is progressively fading away.

When Douglas Reed died in 1976 his entire prolific career as a journalist and a commentator was dismissed. The Times‘ obituary condemned him as a ‘virulent anti-Semite.’  During my intellectual career I have learned that too often it is the so called ‘bigots,’ ‘anti-Semites’ and ‘racists’ who understand the world and its meaning better and ahead of anyone else. I guess that the take home message is: when they attempt to burn a book, make sure that this text is at the top of the pile next to your bed. If they attempt to silence a voice, attend to this voice before you do anything else. Because Jewish power is the power to obliterate the discussion on Jewish power.

* The Controversy of Zion – Douglas Reed pg. 177 to upload pdf of Reed’s book click here

To support Gilad’s legal cost

 

 

Richie Allen and Gilad Atzmon Looking Into the Current Antisemi-phobia in Britain

August 01, 2018  /  Gilad Atzmon

The segment with Gilad starts around  35:48 min:sec…

In this program Allen  is joined by Jazz musician and author Gilad Atzmon. Gilad’s books include “The Wandering Who” and “Being In Time.” Richie and Gilad discuss claims by UK Rabbis that antisemitism is endemic in the UK Labour Party and society in general. It’s a terrific debate. Don’t miss it.

The segment with Gilad starts around  35.48 min,sec.

Support The Richie Allen Show by donating at www.richieallen.co.uk Richie has been producing and presenting television and radio programs for the best part of twenty years. The Richie Allen Show airs Monday – Thursday at 7 PM GMT and at 11 AM UK Time each Sunday.

Israel’s National Bill and the Jewish Solidarity Spin

July 24, 2018  /  Gilad Atzmon

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By Gilad Atzmon

Last Thursday the Israeli Knesset adopted Israel’s National Bill. The law specifies that self-determination is “exclusive” to the Jewish people. It endorses the establishment of Jews-only settlements as a part of Israel’s national interests.  The National Bill demotes Arabic from an official national language to “special” status. Israel’s national symbols include the Israeli flag, the menorah, Jewish holidays, the Hatikva national anthem, the Hebrew calendar and Israel’s Independence Day.

The new National Bill legislates what has been an active policy of segregation and discrimination by Israeli authorities since Israel’s inception. As many critics of the bill noted, the bill reveals that in the Jewish State Jews and goyim are not equal citizens.

It is crucial to point out that the bill doesn’t define Israel as ‘the Judaic State.” It repeatedly refers to Israel as the state of the ‘Jewish People.’ In Hebrew, the law is named the ‘Nation Bill.’ The law refers to the ‘Jewish State’ and the ‘Jewish folk.’ It provides an invaluable glimpse into the true meaning of Jewishness particularly as perceived by Israeli Jews.

In 2011, I published The Wandering Who? The basic premise of the book was definitional. I argued that if Israel defines itself as the Jewish State, in order to understand that term, we have to ask: who are the Jews? What is Judaism? What is Jewishness? And then we could proceed to try to figure out how these terms relate to each other. How do they affect the world in which we live, Israeli politics, Jewish pressure groups and so on.

As I expected, not a single Israeli or Zionist opposed the principles of my study. Israelis and Zionists do accept that Israel is the Jewish State. They are intimately familiar with the discourse of Jewishness (יהודיות) and the meaning of the term. However, despite the fact that my study was praised and endorsed by some of the most respected academics and humanists, Jewish Palestinian solidarity activists were desperate to silence me and erase my work. Just a few weeks after the book came out, Palestinian blogger Ali Abunimah managed to gather another 20 Palestinians to call for my ‘disavowal.’ Clearly Abunimah didn’t want or approve of my attempt to focus on the core ideology and culture that drives Israeli supremacy, discrimination and brutality inflicted on his own people. A few years later, Jewish ‘anti’ Zionist Tony Greenstein was foolish enough to reveal that it was he who had actually “engineered” Ali Abunimah’s call for my ‘disavowal.’

To learn about the Abunimah/Atzmon dispute watch this video:

https://www.youtube.com/watch?v=6hrJcMO88EI

Jewishness, as I argue in The Wandering Who?, is a wide ranging array of ideas that celebrate different variations on choseness – a radical sense of tribal exceptionalism. Zionism, for instance, made its followers feel special – because unlike their Diaspora brethren, the Zionist promised to transform the Jews into ‘people like all other people.’ In so doing, the Zionists vowed to become ordinary people, yet ‘chosen’ in comparison with the Diaspora Jews.  Zionism failed completely. It quickly evolved into a Jewish supremacist criminal entity. Jewish anti Zionist institutions were invented to form a satellite opposition to Zionism. The Jewish anti Zionists are there to show that ‘not all Jews are Zionists.’ By their lights, the anti -Zionists are the real chosen people. They are so chosen that ordinary goyim aren’t racially qualified and so can’t really join their league. If this observation upsets you, try to count the non-Jews on the board of Jewish Voice for Peace (JVP).

Jewish anti Zionism is, as practiced, a political discipline that is there to police the Palestinian solidarity discourse by thwarting any focus on the basic tenets that drive Zionism, Israeli policy and the Jewish lobby around the world. Jewish anti Zionism acts to eliminate any reference to the ‘J-word.’

In 2012, the Jewish pro-Palestinian site Mondoweiss changed its comment policy to bar any discussion of Jewish culture in the context of Israeli politics.  “From here on out, the Mondoweiss comment section will no longer serve as a forum to pillory Jewish culture and religion as the driving factors in Israeli and US policy” editors Philip Weiss and Adam Horowitz openly declared.

JVP, probably the largest pro-Palestinian Jewish activist network, has dedicated much of its time and energy to silencing those who dare to look at Israel’s actions in terms of Jewishness, Jewish culture and Jewish politics. In its performance of the Talmudic Herem practice, JVP has excommunicated ‘transgressors,’ including some of the greatest spokespersons for  Palestine such as  Alison Weir and Greta Berlin.

And now there is a dilemma. In 2018 the Jewishness of the Jewish State is no longer a product of “Gilad Atzmon’s imagination.”  It is a cardinal Israeli law approved by the Knesset. Will Ali Abunimah and the Jewish Solidarity network come to their senses? Will they be brave enough to admit leading their followers astray for decades? Will they have the courage to self-reflect and address the fundamentals that fuel the oppression of the Palestinian people?

I somehow doubt it. I do not believe that the institutional Jewish solidarity is an authentic movement. More likely, it is there to make sure that the boundaries of solidarity with the oppressed (Palestinians) are shaped by the sensitivities of the oppressor (Antisemitsm, Holocaust etc.).

 

To learn more about Jewishness and Jewish ID Politics visit Gilad’s on-line bookshop

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Dissecting Jewish Solidarity (Palestine, Blacks and Beyond)

May 11, 2018  /  Gilad Atzmon

Gilad on KGNU Independent Community Radio, Denver, CO at Shareef Aleem’s `Show

https://youtu.be/McLMG4Oj2Oo

May 08, 2018  /  Gilad Atzmon

In a healthy society truth doesn’t need a ‘movement’.  In a society with a prospect of a future, truth is explored and celebrated in the open.

In the coming USA visit I will delve into the strategies that are set to deviate us from truth and truthfulness. We will learn how false dichotomies are manufactured and the means by which detachment and alienation are sustained. We will look primarily at Palestine and Neocon Wars.

Like the Palestinians we are not allowed to utter the name of our oppressor nor can we discuss the means that facilitate this oppression. Truth is our first step towards emancipation.  By now, we are all Palestinians.

Please share these dates with your friends and come to meet me.  

Monday 7 May, 2018 @ 7 pm,  Africa and Zionism – Dissecting anti-black racism in Israel and beyond, led by El-Hajj Mauri’ Saalakhan and Gilad Atzmon,  39 Eldridge St  4th Fl, Chinatown, NYC

Tuesday  8 May, 2018 @ 7 pm,  Truth, Truthfulness & Palestine – a talk and Q&A with Gilad Atzmon,  353 West 48th Street (2nd Floor), room 1, NYC

Thursday 10 May, 6.30 – 8 pm ,Truth, Truthfulness & Palestine – a talk and Q&A with Gilad Atzmon followed by a music party. Meeting @ Wil Mar Center, Mendota Rook, 953 Jenifer St. Madison, WI
Friday 11 May, 8 pm Truth, Truthfulness and Palestine, a talk and Q&A with Gilad Atzmon –  AL Nahda 10555 Southwest Highway, Worth, IL (Chicago)

Saturday 12 May, Rich Forer and Gilad Atzmon with WE ARE CHANGE Denver 6.30 pm.  7401 W. 59th St, Arvada, CO.

Sunday 13 May, 12.00 Rich Forer and Gilad Atzmon, Truth and Truthfulness in America a private meeting in Denver, Co. Please contact me if you want to attend.

 Sunday 13 May, 3.00 pm  Jazz & Beyond  at The Mercury Café, 2199 California St, Denver. CO

Monday 14 May, Jazz night, Dan Schulte -bass, Fred Ingram – drums, Steve Cleveland – kb. 7:30 pm till 9 pm,  Sanctuary at the Southminster Presbyterian Church, 12250 SW Denney Road, Beaverton, Oregon

Tuesday 15 May, Today is the Day, Truth, Truthfulness and Palestine,   The Clackamas Truth and Inquiry Group at 15815 SE 82nd Dr., Clackamas,  OR in the Denny’s Banquet Room at 7 pm.

Wednesday 16 May 7 – 9 pm Gilad with Jason Hanna and the Bullfighters at the Riviera Supper Club, 7777 University Ave. LA Mesa CA 91941 (San Diego)

Thursday 17 May, Morning talk in SD. This event is private – if you want to attend please contact Gilad.
Saturday 19 May,  2:00 PM,  Gilad Atzmon in Los Angeles – Music by Fritz Heede and Gilad Atzmon  followed by a talk  on the current dystopia  by Gilad   1827 S Hope St, Los Angeles, CA 90015

Tuesday 21 May,  Truth, Truthfulness and Palestine. 7-9pm, Community Room Richmond Library, 325 Civic Center Plaza Richmond, California

Evolution according to Rabbi Yitzhak Yosef

March 22, 2018  /  Gilad Atzmon

 Israel Chief Rabbi Yitzhak Yosef  called black people “monkeys” during his weekly sermon.

Israel Chief Rabbi Yitzhak Yosef called black people “monkeys” during his weekly sermon.

By Gilad Atzmon

Israeli press reported today that Israel’s chief  (Sephardic) rabbi Yitzhak Yosef  called black people “monkeys” during his weekly sermon.

During his weekly sermon, the rabbi used the Hebrew term for nigger before going on to call a black person a “monkey.”

Following wall to wall condemnations by Israeli and Jewish bodies around the world including the ADL, the Rabbi’s office insisted that the rabbi wasn’t expressing his own personal views but actually “citing a passage from the Talmud.”

In fact, we should thank the rabbi rather than condemning him. The grossly offensive statement he made yesterday puts Israeli current attitude towards African refugees in a historical, religious and cultural context.

If you want to understand the Jewish State you better dig into the ‘J word’ and understand the complex relationships between Jews, Judaism and Jewishness.

 If they want to burn it , you want to read it..

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Being in Time – A Post Political Manifesto

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