Author Topic: MSM: "And now a word from our sponsors...." (Read 336 times)

klasG4e · « **on:** February 11, 2019, 07:08:07 PM »

"or rather from our owners/masters."

https://www.ohchr.org/Docuмents/AboutUs/CivilSociety/ReportHC/75_The%20Louis%20D.%20Brandeis%20Center%20_Fact%20Sheet%20Anti-Semitism.pdf

Fact Sheet on the Elements of Anti-Semitic Discourse
Kenneth L. Marcus, President & General CounselThe Louis D. Brandeis Center for Human Rights Under Law

Government officials, university administrators and academic faculty often need resources for identifying anti-Semitic discourse that can supplement existing definitions such as the U.S. Department of State definition and the International Working Definition.This Fact Sheet meets that need by highlighting some of the most common motifs in anti-Semitic discourse.

The following inter-related tropes and memes, intended to be illustrative rather than exhaustive, have long been markers for anti-Semitism:

1. Demonization Since the Gospel of John, and especially since the fourth century, influential figures in Christian theology have associated Jєωs with the devil or with demonic elements. During the Middle Ages, Jєωs were frequently described as children of the devil, often portrayed with horns and bulging eyes, and associated with Satanic attributes, such as arrogance and devious logic. Similar depiction of Jєωs can be seen in Muslim texts from the twentieth century onward. In the contemporary world, these images are reflected in depictions of Jєωs, individually or collectively, as bearing cosmically malevolent characteristics. This can be seen in caricatures of Israeli and Jєωιѕн public figures depicted as devils or demons.

2. Deicide Myth From the early years of the Christian church, Jєωs have been condemned for rejecting the teachings of Jesus despite knowledge of his words and proximity to his presence. Worse, some Christians have condemned Jєωs for slaying the Christian messiah and have held Jєωs collectively responsible for this action. This view is associated with related doctrines such as the notion that Jєωs are sustained in a wretched condition in order to bear witness to the moral superiority of Christianity and to foreshadow the final triumph of Christianity at the end of days. The deicidal myth has reinforced the association of Jєωs with traits that are imagined to go with the killing of a messiah, e.g., sinister powers, intransigence, and conspiratorial treachery. Although not a deicide myth, some Islamic texts similarly accuse “the Jєωs” of plotting to poison Mohammed. In modern times, hostility to Jєωs is often expressed in terms of this supposed malevolence, power and treachery.

3. Ritual Slaughter Since ancient times, Jєωs have been falsely accused of killing gentiles for ritual purposes. In Hellenistic Egypt, this was sometimes accompanied by accusations of cannibal-ism. In Medieval Europe, beginning in the Twelfth Century, it was often accompanied by accusations that Jєωs used their victim’s blood to bake matzah for the Jєωιѕн holiday of Passover. Historically, these false allegations have frequently been followed by anti-Jєωιѕн riots and mass-murders. Today, echoes of this blood libel can be heard in allegations that Jєωs, especially in Israel, kill young gentile children for military or political purposes or in service of genocide. In one contemporary variation, Israelis are accused of kidnapping Palestinian children at night, murdering them, and selling their organs for profit. Variations of the child-murder libel remain prevalent in some parts of the world.

4. The Wandering Jєω Beginning with Saint Augustine, Christian theologians viewed Jєωs as a cursed people doomed to wander in misery until the end of days as testament of their own depravity and Christian superiority. The Wandering Jєω later developed as a wretched, lowly figure of Christian folklore, circulating as the well-known European Ahavser legend beginning in the thirteenth century. In the traditional formulation, a Jєω who taunted Jesus on the way to his Crucifixion is cursed to roam the earth until the end of days. In some versions, the Jєω is cursed not only roam to the earth but also to remain in an evil state as punishment for his persecution of Jesus, his taunting of Jesus on his way to the Crucifixion, his Crucifixion of Jesus, and his rejection of Jesus as the Messiah. Today, this myth echoes in efforts to reinforce the supposedly lowly status of diasporic Jєωs, for example, in student-led kick-a-Jєω or hit-a-Jєω events held (despite official disapproval) at some American public schools. Similarly, it can be seen in the notion that the Jєωs, alone among the peoples of the earth, can never merit statehood. This view is expressed in efforts to delegitimize the State of Israel and is reflected in terms like “the Zionist entity” as a disparaging synonym for the Jєωιѕн state.

5. Carnality Since at least the fourth century, Christians have associated Jєωs with carnality, ascribing such traits as lecherousness, greed, stinginess and stunted spirituality. This is reflected in the use of the word “Jєω” as a verb denoting sharp business practices. In contemporary times, carnal stereotypes are reflected in actions such as throwing coins at Jєωιѕн school children. A version of the carnal perception can be seen in the stereotype of the “Jєωιѕн American Princess” (or “JAP”) who is typically perceived as shallow, spoiled, selfish, vapid and materialistic. Reflecting the irrationality of anti-Semitic prejudice, Jєωιѕн men, sometimes derogated as “Jєω boys,” have been depicted as sɛҳuąƖly avaricious and effeminate, while Jєωιѕн women have been portrayed as sɛҳuąƖly repressive and insatiable.

6. Well-Poisioning and Desecration of the Host Since the Middle Ages, Jєωs have been accused of tainting sacred objects or communal property. Begin-ning in the thirteenth century, Christians falsely charged Jєωs with reenacting the crucifixion of Jesus by venting their spleen on the host wafer, which was understood to represent the body and blood of Christ. Since that time, Jєωs have been repeatedly charged with conspiring to desecrate holy sites or objects. Today, these allegations are reflected in accusations that Israelis are conspiring to destroy the Dome of the Rock in Jerusalem or other sacred sites. Similarly, European Christians repeatedly accused Jєωs of poisoning communal wells during medieval and early modern periods. This was sometimes attributed to Jєωs’ putatively demonic characteristics and was sometimes said to be aided by the devil. In Poland, accusations of Jєωιѕн well-poisoning persisted until at least the 1920’s. In modern times, Jєωs and Israelis are occasionally accused of tainting communal property or assets, such as water bodies or blood supplies. This can be seen, for example, in contemporary claims that Israelis are responsible for shark attacks in the Red Sea.

7. Dirt and Disease Jєωs have long been described, literally or metaphorically, as carriers of a physical defect, deformity or dis-ease, often associated with ugliness, weakness, dirt and excrement. In some cases, these defects were associated with Jєωιѕн masculinity or femininity. This can be seen, for example, in the myth of Jєωιѕн male menstruation. Similarly, the phrase “dirty Jєω” has long been common among αnтι-ѕємιтєs, and stereotypes of “Jєωish odor” were once commonplace. Jєωs were banned from German swimming pools and quarantined during the cholera and typhus epidemics of 1892. During the nineteenth and early twentieth centuries, white racialists often perceived Jєωs as possessing inferior nonwhite racial characteristics. Since the mid-twentieth century, conversely, Jєωιѕнness has often been associated with a false sense of white racial superiority, sometimes associated with racism and colonialism. In nαzι Germany, Jєω-ishness was often compared to a cancer. Contemporary anti-Jєωιѕн and anti-Israeli cartoons tend to emphasize physical traits associated with physical ugliness, such as the hooked nose and shallow forehead. The term “dirty Zionist” is now sometimes used in place of “dirty Jєω.”

8. Money and Criminality Since medieval times, Jєωry has frequently been depicted as a wealthy, powerful, menacing and controlling collectivity, demanding the sacrifice of others to their own greed. In these respects, Jєωs have been associated with Mammon, the deity associated with of money, and Moloch, the Ammonite god associated with human sacrifice. These stereotypes are often connected with stereotypical Jєωιѕн traits, such as malevolence, crimi-nality, greediness, stinginess, and mendacity. Holocaust denial also tends to embody this view, especially when it presents the destruction of European Jєωry as a global hoax perpetrated to defraud gullible human-ity. Similarly, anti-Semitism denial, which presents the resurgence of contemporary anti-Semitism as a global Jєωιѕн hoax to legitimate supposed Israeli crimes, fol-lows this pattern. h0Ɩ0cαųst inversion, which attributes nαzι characteristics to contemporary Jєωs, is similar. This can be seen when Jєωs and Israel are compared with nαzιs when Jєωs are derogated as nαzι Zionists, Jєω-nαzιs, Zionαzιs, or ZiZis. In a softer form of this aspersion, Israel is compared to the South Africa’s apartheid state. These stereotypes influence depictions of sinister, wealthy, controlling Jєωs from Shylock to Netanyahu.

9. Global Conspiracy Jєωιѕн conspiracy theories have been traced back to the New Testament’s imputation of responsibility to the Sanhedrin for calling for the arrest of Jesus and abounded in the medieval world. In its standard modern formulation, the Jєωs or Zionists form a powerful, secret, global cabal that manipulates governmental institutions, banks, the media, and other institutions for malevolent purposes, undermining decent values. The Protocols of the Elders of Zion, a fraudulent docuмent purporting to record a Jєωιѕн plan for world domination, has influenced count-less ideas about supposed Jєωιѕн global cօռspιʀαcιҽs including, notably, ideas contained within the Hamas Charter. For example, these writings accuse the Jєωιѕн people of starting all modern wars. The myth of global Jєωιѕн conspiracy has echoes in contemporary opinions about the putative over-representation of Jєωιѕн people in various business sectors. This can be seen, for ex-ample, in representations of Jєωιѕн control over government, the media, academia, and financial institutions, especially when phrased in terms of a “Jєωιѕн lobby.” This may also be seen in accusations that Israel or the Jєωιѕн people are responsible for virtually any contemporary catastrophe, such as the attack on the World Trade Center on September 11, 2001.

10. Beastilization Since ancient times, Jєωs have been compared in de-rogatory terms to barnyard and wild animals. In some influential ancient Christian texts, for example, Jєωs are compared to pigs, goats, and cows. In medieval Europe, Jєωs were often compared to pigs or depicted as having intimate relations with pigs. “Judensau,” which refers to obscene contact between Jєωs and female pigs, appeared in thirteenth century Germany and remained popular throughout Europe for several hundred years. Contemporary examples of Judensau appear when pigs are portrayed together with images of Jєωs or the Star of David in cartoons or political commentary. In Muslim texts, Jєωs have been compared since ancient times to apes and pigs. In contemporary texts and cartoons, Jєωs and Israelis are often portrayed as a variety of barnyard and zoological animals and insects.

These elements should be understood subject to the following caveats. Anti-Semitism has never been limited to a finite stock of stereotypes, defamations, distorted images and fables. Instead, it has repeatedly gener-ated new figures while recycling old ones in new forms. Anti-Semitic prejudice is frequently expressed in terms of irrationally paired opposite characteristics, as when Jєωs are criticized for both rootless cosmopolitanism and narrow communitarianism. Similarly, mutually incompatible discursive elements are often combined, as when Jєωs are simultaneously portrayed as powerful demons and subhuman beasts. In some contexts, the use of these discursive elements is not anti-Semitic, e.g., when they are uttered in discussions of anti-Semitism. In other con-texts, terms that are not primarily associated with Jєωs, such as the word “apartheid,” may be used for anti-Semitic purposes. Similarly, some terms that are not initially associated with anti-Semitic ideology are now primarily used in a derogatory manner to express hostility towards Jєωs, e.g., “Yid,” “Hebe,” and “kike.” Even the words “Jєω” and “Zionist,” or their cognates in other languages, are often used in a derogatory manner. Finally, these discursive elements convey anti-Jєωιѕн content even when speakers are unaware of their impact.

Incredulous · « **Reply #1 on:** February 12, 2019, 01:43:28 AM »

Was it an oversight that these distinguished attorneys forgot to mention
the more relevant topics of judaic notoriety ?

Pornography industry,
Prostitution
Usury
Organized crime
Slave trades.
Drug trades
Human body parts trade

To name a few...

Author Topic: MSM: "And now a word from our sponsors...." (Read 336 times)

klasG4e

MSM: "And now a word from our sponsors...."

Incredulous

Re: MSM: "And now a word from our sponsors...."