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Baltimore in 2008 March 7, 1938 | New York City, New York, USA |Institutions||Massachusetts Institute of Technology California Institute of Technology |Alma mater||Swarthmore College |Known for||Reverse transcriptase |Notable awards||Nobel Prize in Physiology or Medicine (1975)| |Spouse||Alice S. Huang (m. 1968; 1 child)| David Baltimore (born March 7, 1938) is an American biologist, university administrator, and Nobel laureate in Physiology or Medicine. He served as president of the California Institute of Technology (Caltech) from 1997 to 2006, and is currently the Robert A. Millikan Professor of Biology at Caltech. He also served as president of Rockefeller University from 1990 to 1991, and was president of the American Association for the Advancement of Science in 2007. Baltimore was born to Gertrude (Lipschitz) and Richard Baltimore in New York City. Raised in the Queens neighborhoods of Forest Hills and Rego Park, Queens, he moved with his family to suburban Great Neck, New York while he was in second grade because his mother felt that the city schools were inadequate. His father had been raised as an Orthodox Jew and his mother was an atheist, and Baltimore observed Jewish holidays and would attend synagogue with his father through his Bar Mitzvah. He graduated from Great Neck High School in 1956, and credits his interest in biology to a high-school summer spent at the Jackson Laboratory's Summer Student Program in Bar Harbor, Maine. He earned a BA at Swarthmore College in 1960, and received his Ph.D. at Rockefeller University in 1964. After postdoctoral fellowships at Massachusetts Institute of Technology (MIT) and Albert Einstein College of Medicine and a non-faculty research position at the Salk Institute, he joined the MIT faculty in 1968. He was elected a Fellow of the American Academy of Arts and Sciences in 1974. In 1975, at the age of 37, he shared the Nobel Prize for Physiology or Medicine with Howard Temin and Renato Dulbecco. The citation reads, "for their discoveries concerning the interaction between tumor viruses and the genetic material of the cell." At the time, Baltimore's greatest contribution to virology was his discovery of reverse transcriptase (RTase or RT). Reverse transcriptase is essential for the reproduction of retroviruses such as HIV and was also discovered independently, and at about the same time, by Mizutani and Temin. Also in 1975, Baltimore was an organizer of the Asilomar conference on recombinant DNA. In 1982, Baltimore was appointed the founding director of MIT's Whitehead Institute, where he remained through June 1990. In 1981, Baltimore and Vincent Racaniello, a post-doctoral fellow in his laboratory, used recombinant DNA technology to generate a plasmid encoding the genome of poliovirus, an animal RNA virus. The plasmid DNA was introduced into cultured mammalian cells and infectious poliovirus was produced. The infectious clone, DNA encoding the genome of a virus, is a standard tool used today in virology. Other important breakthroughs from Baltimore's lab include the discovery of the transcription factor NF-κB and the recombination activating genes RAG-1 and RAG-2. Baltimore became president of Rockefeller University in New York City on July 1, 1990. After resigning on December 3, 1991, Baltimore remained on the Rockefeller University faculty and continued research until spring of 1994. He then rejoined the MIT faculty. Baltimore has influenced national policy concerning recombinant DNA research and the AIDS epidemic. He has trained many doctoral students and postdoctoral fellows, several of whom have gone on to notable and distinguished research careers. Baltimore is a member of The Jackson Laboratory's Board of Trustees, the Bulletin of the Atomic Scientists' Board of Sponsors, the National Academy of Sciences USA (NAS), the NAS Institute of Medicine (IOM), Amgen, Inc. Board of Directors, the BB Biotech AG Board of Directors, the National Institutes of Health (NIH) AIDS Vaccine Research Committee (AVRC), and numerous other organizations and their boards. By 1996, the New York Times called the Imanishi-Kari case "The fraud case that evaporated," after an appeals panel found that "the Government failed to prove any of the 19 charges leveled against Dr. Imanishi-Kari." But during the late 1980s and early 1990s, the case was a cause celebre, spawning extensive news coverage and a Congressional investigation. The case was linked to Baltimore's name because of his scientific collaboration with and later his strong defense of Imanishi-Kari against accusations of fraud. In 1986, while a Professor of Biology at MIT and Director at Whitehead, Baltimore co-authored a scientific paper on immunology with Thereza Imanishi-Kari (an Assistant Professor of Biology who had her own laboratory at MIT) as well as four others. A postdoctoral fellow in Imanishi-Kari's laboratory, Margot O'Toole, who was not an author, reported concerns about the paper, ultimately accusing Imanishi-Kari of fabricating data in a cover-up. Baltimore, however, refused to retract the paper. O'Toole soon dropped her challenge, but the NIH, which had funded the contested paper's research, began investigating, thanks to the insistence of Walter W. Stewart, a self-appointed fraud buster, and Ned Feder, his lab head at the NIH. Representative John Dingell (D-MI) also aggressively pursued it, eventually calling in U.S. Secret Service (USSS; U.S. Treasury) document examiners. Around October 1989, when Baltimore was appointed president of Rockefeller University, around a third of the faculty opposed his appointment because of concerns about his behaviour in the Imanishi-Kari case. He had to visit every laboratory, one by one, to hear those concerns directly from each group of researchers. In a draft report dated March 14, 1991 and based mainly on USSS forensics findings, NIH's fraud unit, then called the Office of Scientific Integrity (OSI), accused Imanishi-Kari of falsifying and fabricating data. It also criticized Baltimore for failing to embrace O'Toole's challenge. Less than a week later, the report was leaked to the press. Baltimore and three co-authors then retracted the paper; Imanishi-Kari and Moema H. Reis did not sign the retraction. In July 1992, the US Attorney for the District of MD, who had been investigating the case, announced he would bring neither criminal nor civil charges against Imanishi-Kari. In October 1994, however, OSI's successor, the Office of Research Integrity (ORI; HHS) found Imanishi-Kari guilty on 19 counts of research misconduct, basing its conclusions largely on Secret Service analysis of laboratory notebooks. An HHS appeals panel began meeting in June 1995 to review all charges in detail. In June 1996, the panel ruled that the ORI had failed to prove even one of its 19 charges. Citing repeated instances where Dr. O'Toole's allegations were "not credible", the panel dismissed all charges against Imanishi-Kari. Furthermore, as their final report stated, the HHS panel "found that much of what ORI presented was irrelevant, had limited probative value, was internally inconsistent, lacked reliability or foundation, was not credible or not corroborated, or was based on unwarranted assumptions." Neither OSI nor ORI ever accused Baltimore of research misconduct. The reputations of Stewart and Feder, who had pushed for the investigation, were very damaged. Baltimore has been both praised and criticized for his actions in this matter. Historian of science Daniel Kevles recounts the affair in his 1998 book, The Baltimore Case, while Yale University mathematician Serge Lang strongly criticized Baltimore's behavior. Baltimore has also written his own analysis. During Baltimore's tenure at Caltech, United States President Bill Clinton awarded Baltimore the National Medal of Science in 1999 for his numerous contributions to the scientific world. In 2004, Rockefeller University gave Baltimore its highest honor, Doctor of Science (honoris causa). In October 2005, Baltimore resigned the office of the president, saying, "This is not a decision that I have made easily, but I am convinced that the interests of the Institute will be best served by a presidential transition at this particular time in its history..." Former Georgia Tech Provost Jean-Lou Chameau succeeded Baltimore as president of Caltech. Baltimore remains the Millikan Professor of Biology at Caltech and is an active member of the Institute's community. Soon after Baltimore's resignation, and at his request, Caltech began investigating the work Luk van Parijs had conducted while a postdoc in Baltimore's laboratory. Van Parijs first came under suspicion at MIT, for work done after he had left Baltimore's lab. After van Parijs had been fired by MIT, his doctoral supervisor also noted problems with work van Parijs did at the Brigham and Women's Hospital, before leaving Harvard to go to Baltimore's lab. Concluding in March 2007, the Caltech investigation found van Parijs alone committed research misconduct and that four papers co-authored by Baltimore, van Parijs, and others required correction. Baltimore was married in 1968 to Dr. Alice S. Huang. They have one daughter. - History of RNA biology - List of Jewish Nobel laureates - List of RNA biologists - Baltimore classification - 73079 Davidbaltimore - David Baltimore - Interviewed by Sara Lippincott; October - November 2009, California Institute of Technology. Accessed February 21, 2013. "But she was also committed to her family and to my father's right to have his religion, and we celebrated the major holidays, we fasted on Yom Kippur, and I walked with my father to the shul, which was a long walk from where we lived." - Nobel Prize autobiography. Nobelprize.org (1938-03-07). Retrieved on 2012-02-17. - Kerr, Kathleen. "They Began Here", Newsday. Accessed 23 Oct 2007. "David Baltimore, 1975 Nobel laureate and one of the nation's best-known scientists, is a good case in point. The 60-year-old Baltimore, who graduated from Great Neck High School in 1956..." - "Book of Members, 1780–2010: Chapter B". American Academy of Arts and Sciences. Retrieved 9 May 2011. - Judson, Horace F (2003-10-20). "No Nobel Prize for Whining". New York Times. Retrieved 2007-08-03. - Racaniello V, Baltimore D (1981). "Cloned poliovirus complemenatry DNA is infectious in mammalian cells". Science 214 (453): 916–919. Bibcode:1981Sci...214..916R. doi:10.1126/science.6272391. PMID 6272391. - Advisors. Usasciencefestival.org. Retrieved on 2012-02-17. - NYRB. The New York Times (1998-09-20) - 1996 HHS conclusions vindicating Imanishi-Kari. Hhs.gov. Retrieved on 2012-02-17. - Weaver D, Reis MH, Albanese C, Costantini F, Baltimore D, Imanishi-Kari T (April 1986). "Altered repertoire of endogenous immunoglobulin gene expression in transgenic mice containing a rearranged mu heavy chain gene". Cell 45 (2): 247–59. doi:10.1016/0092-8674(86)90389-2. PMID 3084104. (Retracted, see PMID 2032282) - Philip Weiss (29 October 1989), "Conduct Unbecoming?", New York Times - "Fraud in NIH Grant Programs," 12 April 1988; "Scientific Fraud," 4 & 9 May 1989; and "Scientific Fraud (Part 2)," 14 May 1990 (transcript includes 30 April 1990 hearing on R. Gallo's NIH lab) - Philip J. Hilts, "Crucial Data Were Fabricated In Report Signed by Top Biologist" (New York Times, 21 March 1991, pp. A1, B10) - Weaver D, Albanese C, Costantini F, Baltimore D (May 1991). "Retraction: altered repertoire of endogenous immunoglobulin gene expression in transgenic mice containing a rearranged mu heavy chain gene". Cell 65 (4): 536. doi:10.1016/0092-8674(91)90085-D. PMID 2032282. - Hall SS (December 1991). "David Baltimore's final days". Science 254 (5038): 1576–9. Bibcode:1991Sci...254.1576H. doi:10.1126/science.1749930. PMID 1749930. or here - Natalie Angier, "Embattled Biologist Will Return to M.I.T." (New York Times, 19 May 1992, P. C5) - Malcolm Gladwell, "Prosecutors Halt Scientific Fraud Probe; Researcher Baltimore Claims Vindication, Plans to 'Unretract' Paper" (Washington Post, 14 July 1992, P. A3); Hamilton DP (July 1992). "U.S. attorney decides not to prosecute Imanishi-Kari". Science 257 (5068): 318. Bibcode:1992Sci...257..318H. doi:10.1126/science.1321499. PMID 1321499. - 1996 HHS report exonerating Imanishi-Kari. Hhs.gov. Retrieved on 2012-02-17. - "The public skirmish over the reputations of Massachusetts Institute of Technology professor David Baltimore and Tufts University researcher Thereza Imanishi-Kari has been formally ended by a report deeply embarrassing to the government". Boston Globe. 1996. - Foreman, Judy (23 May 1988). "Baltimore Speaks Out on Disputed Study in Letter Sent to Colleagues Around the Nation; He Calls for Protection Against ‘threats’ to Scientific Freedom". Boston Globe. p. 31. - Larry Thompson, "Science Under Fire; Behind the Clash Between Congress and Nobel Laureate David Baltimore" (Washington Post "Health" journal, 5(19): 12–6 (9 May 1989)) - "This spectacle of damaged reputation was not just unseemly, but difficult to reconcile with the 51-year-old Baltimore's prominence and achievements". NYT Magazine. 1989. - Foreman, J. (17 April 1991). "MIT Institute Used Funds Wrongly". Boston Globe. p. 1. - Horace Freeland Judson (2004). The Great Betrayal: Fraud in Science. Orlando: Harcourt. - Kevles, Daniel J. (May 27, 1996). "Annals of Science: The Assault on David Baltimore". New Yorker. - Trono D (2001). "Ahead of the Curve: David Baltimore's Life in Science". Nature Medicine 7 (7): 767. doi:10.1038/89868. - Kevles, Daniel J. (1998). The Baltimore Case: A Trial of Politics, Science, and Character. New York: W.W. Norton. ISBN 0-393-31970-9. - Gunsalus, C.K. (21 January 1999). "Review of Kevles' "The Baltimore Case..."". New England Journal of Medicine 340 (3): 242. - Lang S (1993). "Questions of scientific responsibility: the Baltimore case". Ethics Behav 3 (1): 3–72. doi:10.1207/s15327019eb0301_1. PMID 11653082. - David Baltimore, 1989 (updated 2003). Issues.org (2003-07-09). Retrieved on 2012-02-17. - Caltech Media Relations, "Nobel Prize-winning Biologist David Baltimore Named President of the California Institute of Technology," 13 May 1997, photos & links; Richard Saltus, "MIT Laureate to Lead Caltech: Baltimore Weathered Data Dispute", Boston Globe, 14 May 1997, p. A3; Robert Lee Hotz, "Prominent Biology Nobelist Chosen to Head Caltech; Controversial and outspoken scientist David Baltimore says his appointment reflects school's desire for bigger role in nation's scientific debates." Los Angeles Times, 14 May 1997, pp. A1, 22, 23; "A Luminary of Science for Caltech's Presidency; Nobelist Baltimore has the needed background and clout." LA Times, 15 May 1997, p. B8; R.L. Hotz, "Biomedicine's Bionic Man". LA Times Magazine, 28 September 1997, pp. 10–13, 34–5 - Caltech Media Relations, "New Caltech President To Be Honored with Formal Inauguration, Birthday Festschrift," 23 February 1998 - Bhattacharjee, Y. (25 June 2004). "The Balance of Justice". Science 304 (5679): 1901. doi:10.1126/science.304.5679.1901a. - LATimes.com, "Caltech President Baltimore Announces Retirement," 3 October 2005; R.L. Hotz, "Caltech President Who Raised School's Profile to Step Down". LA Times, 4 October 2005, p. A1 - Caltech Media Relations, "Baltimore to Retire as Caltech President; Will Remain at Institute as Biology Professor," 3 October 2005 - Caltech Media Relations, "Caltech Presidential Inauguration — A Student Affair," 30 April 2007 - Lois E. Beckett, "MIT Professor Fired for Faking Data; MIT biologist and HMS grad may also have falsified data in work at Harvard" (Harvard Crimson, 31 October 2005) - Bombardieri, Marcella; Cook, Gareth (October 29, 2005). "More doubts raised on fired MIT professor". Boston Globe. - Reich, E.S. (24 November 2007). "Scientific misconduct report still under wraps". New Scientist (2361): 16. |Wikimedia Commons has media related to: David Baltimore| - Caltech Biology Division Faculty member page - Baltimore Laboratory at Caltech site - Autobiography at Nobelprize.org - David Baltimore online Seminar: "Introduction to Viruses and HIV" - Initial reports of ribonucleic acid-dependent DNA polymerase activity: - Baltimore D (June 1970). "RNA-dependent DNA polymerase in virions of RNA tumour viruses". Nature 226 (5252): 1209–11. Bibcode:1970Natur.226.1209B. doi:10.1038/2261209a0. PMID 4316300. - Temin HM, Mizutani S (June 1970). "RNA-dependent DNA polymerase in virions of Rous sarcoma virus". Nature 226 (5252): 1211–3. Bibcode:1970Natur.226.1211T. doi:10.1038/2261211a0. PMID 4316301. - Department of Health & Human Services, Departmental Appeals Board, Research Integrity Adjudications Panel Thereza Imanishi-Kari, Ph.D. appeal ruling (Docket No. A-95-33, Decision No. 1582, 21 June 1996; Presentation missing footnotes 169–235 & footnote reference nos. 170–235).

12:5-7 Discussion and Commentary Archive of Comments and Discussions - Questions and Answers From All-Creatures.org Our subjects cover: animals, religion (Christian, Jewish and others); diet and lifestyle (vegan and vegetarian); and other miscellaneous subjects. Table of Contents Go on to comments: By: Stephen R. Kaufman - 7 Jul 2001 Return to: Matthew 12:5-7 Discussion Return to: Discussion Table of Contents

The Man Who Broke into Auschwitz is the extraordinary story of a British soldier who marched willingly into the concentration camp known as Auschwitz III, to testify at first hand the atrocities occurring in the camp. The Man Who Broke into Auschwitz is the extraordinary true story of a British soldier who marched willingly into the concentration camp, Buna-Monowitz, known as Auschwitz III. In the summer of 1944, Denis Avey was being held in a British POW labour camp, E715, near Auschwitz III. He had heard of the brutality meted out to the prisoners there and he was determined to witness what he could. He hatched a plan to swap places with a Jewish inmate and smuggled himself into his sector of the camp. He spent the night there on two occasions and experienced at first-hand the cruelty of a place where slave workers had been sentenced to death through labor. Astonishingly, he survived to witness the aftermath of the Death March where thousands of prisoners were murdered by the Nazis as the Soviet Army advanced. After his own long trek right across central Europe he was repatriated to Britain. For decades he couldn't bring himself to revisit the past that haunted his dreams, but now Denis Avey feels able to tell the full story - a tale as gripping as it is moving - which offers us a unique insight into the mind of an ordinary man whose moral and physical courage are almost beyond belief. Editor's note: There has been some debate among critics and historians as to the accuracy of Denis Avey's account of his experiences in Auschwitz III. To find out more, check out the video interview with Avey in which he defends his work. I never joined up to fight for King and Country, though I was patriotic enough. No, I enlisted for the sheer hell of it, for the adventure. I had no idea how much hell there would be. There was no sense of heroic departure when I went off to war. We left Liverpool on the troopship Otranto on a bright August morning in 1940 with no idea where we were headed. I looked at the Royal Liver Building, across the broadening strip of brown Mersey water and wondered whether I would ever see the green Liver birds crowning it again. Liverpool had not seen much bombing then. It would get its share a month after I left, but for now it was largely a peaceful city. I was twenty-one years old and I felt indestructible. If I lose a limb, I promised myself, I am not coming home. I was a red-headed soldier with a temperament to match and it would get me into lots of trouble but that is just how I was. I joined the army because I was in too much of a rush to join the RAF. The ... The Man Who Broke into Auschwitz has an eye-catching title and jacket copy, but each does the author a disservice. The exchange highlighted so prominently encompasses only 15 pages of the narrative, and it's a bit of a letdown compared to the rest of the author's experiences. This is a fascinating memoir that certainly engages the mind, if not the soul; it answers the question, "What happened?" as opposed to "What was it like?" Those who enjoy wartime chronicles will undoubtedly find much of interest in its pages. Is it a stand-out example of its genre? Not necessarily, but it is definitely an excellent addition to it. (Reviewed by Kim Kovacs). Full Review (759 words). Auschwitz was a huge complex that covered 40 square kilometers (25 square miles) near the town of Oswiecim, Poland. It was comprised of three sections: Auschwitz I, the base camp and central office; Auschwitz II, aka Birkenau, a concentration camp and crematorium; and Auschwitz III, aka Monowitz or Monowitz-Buna, a labor camp adjacent to a factory owned by IG Farben Industries where synthetic fuel and rubber were produced. IG Farben Industries was a German firm formed in 1925 by the merger of six separate companies. Originally specializing in dyes, the company branched out into synthetics, chemicals, and pharmaceuticals over time. It grew along with Germany's Nazi Party, contributing heavily to it and working closely with party ... If you liked The Man Who Broke Into Auschwitz, try these: On August 30, 1942 - 'Zero Night' - 40 Allied officers staged the most audacious mass escape of World War II. Told with a novelist's eye for drama and detail, this rip-roaring adventure is all the more thrilling because it really happened. An instant hit in the UK, this is the true account of a German shepherd who was adopted by the Royal Air Force during World War II, joined in flight missions, and survived everything from crash-landings to parachute bailoutsultimately saving the life of his owner and dearest friend. Members review books pre-publication. Read their opinions in First Impressions Win 5 books, each week in July! Solve this clue: and be entered to win.. Visitors can view some of BookBrowse for free. Full access is for members only. Your guide toexceptional books BookBrowse seeks out and recommends books that we believe to be best in class. Books that will whisk you to faraway places and times, that will expand your mind and challenge you -- the kinds of books you just can't wait to tell your friends about.

37 And my master made me swear, saying, Thou shall not take a wife to my son of the daughters of the Canaanites in whose land I dwell. 38 But thou shalt go unto my fathers house, and to my kindred, and take a wife unto my son. 39 And I said unto my master, Peradventure the woman will not follow me. 40 And he said unto me, The Lord, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house: 42 And I came this day unto the well, and said, O Lord God of my master Abraham, if now thou do prosper my way which I go: 43 Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink: 44 And she say to me, Both drink thou, and I will also draw for the camels: let the same be the woman whom the Lord hath appointed out for my master's son. 45 And before I had done speaking in mine heart behold Rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her; Let me drink, I pray thee. 46 And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels drink also: so I drank, and she made the camels drink also. 47 And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel Nabor's son, whom Malcah bare unto him: and I put the earring upon her face, and the bracelets upon her hands. 49 And now, if ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left. 50 Then Laban and Bethuel answered and said. The thing proceedeth from the Lord: we cannot speak unto thee bad or good. 51 Behold, Rebekah is before thee; take her, and go, and let her be thy master's son's wife, as the Lord hath spoken. 53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah; he gave also to her brother and to her mother precious things. 56 And he said unto them, Hinder me not, seeing the Lord hath prospered my way; send me away that I may go to my master. 57 And they said, we will call the damsel and inquire at her mouth. 58 And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go. 59 And they sent away Rebekah their sister. and her nurse and Abraham's servant, and his men. 61 ¶ And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah and went his way. 63 And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and behold, the camels were coming. 64 And Rebekah lifted up her eyes, and when she saw Isaac she lighted off the camel. 65 For she had said unto the servant, What man is that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail, and covered herself. 66 And the servant told Isaac all things that be had done. 67 And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death. HERE is the first account we have of a Jewish courtship. The Women seem quite as resigned to the custom of "being taken" as the men "to take." Outside parties could no doubt in most cases make more judicious selections of partners, than young folks themselves under the glamour of their ideals. Altogether the marriage of Isaac, though rather prosaic, has a touch of the romantic. It has furnished the subject for some charming pictures, that decorate the galleries in the old world and the new. "Rebekah at the well," has been immortalized both on canvas and in marble. Women as milk-maids and drawers of water, with pails and pitchers on their heads, are always artistic, and far more attractive to men than those with votes in their hands at the polling booths, or as queens, ruling over the destinies of nations. In fact, as soon as man left Paradise, he began by degrees to roll off of his own shoulders all he could of his curse, and place it on woman. Why did not Laban and Bethuel draw the water for the household and the cattle. Scott says that Eliezer had attendants with him who might have saved Rebekah the labor of drawing water for ten camels, but he would not interfere, as he wished to see whether she possessed the virtues of industry, affability and cheerfulness in being serviceable and hospitable. It was certainly a good test of her patience and humility to draw water for an hour, with a dozen men looking on at their case, and none offering help. The Rebekahs of 1895 would have promptly summoned the spectators to share their labors, even at the risk of sacrificing a desirable matrimonial alliance. The virtue of self-sacrifice has its wise limitations. Though it is most commendable to serve our fellow-beings, yet woman's first duty is to herself, to develop all her own powers and possibilities, that she may better guide and serve the next generation. It is refreshing to find in the fifty-eighth verse that Rebekah was really supposed to have some personal interest and rights in the betrothal. The meeting of Isaac and Rebekah in the field at eventide is charming. That sweet restful hour after the sun had gone down, at the end of a long journey from a far-off country. Rebekah must have been in just the mood to appreciate a strong right arm on which to rest, a loving heart to trust, on the threshold of her conjugal life. To see her future lord for the first time, must have been very embarrassing to Rebekah. She no doubt concealed her blushes behind her veil, which Isaac probably raised at the first opportunity, to behold the charms of the bride whom the Lord had chosen for him. As Isaac was forty years old at this time, he probably made a most judicious and affectionate husband. The 67th verse would be more appropriate to the occasion if the words "took Rebekah" had been omitted, leaving the text to read thus: "And Isaac brought her into his mother's tent, and she became his wife, and he loved her." This verse is remarkable as the first announcement of love on the part of a husband at first sight. We may indulge the hope that he confessed his love to Rebekah, and thus placed their conjugal relations on a more spiritual plane than was usual in those days. The Revising Committees by the infusion of a little sentiment into these ancient manuscripts, might have improved the moral tone of our ancestors' domestic relations, without falsifying the important facts of history. Many ancient writings in both sacred and profane history might be translated into more choice language, to the advantage of the rising generation. What we glean in regard to Rebekah's character in the following chapter shows, she, too, is lacking in a nice sense of honor. With our ideal of the great first cause, a God of justice, wisdom and truth, the Jewish Lord, guiding and directing that people in all their devious ways, and sanctioning their petty immoralities seems strangely out of place; a very contradictory character, unworthy our love and admiration. The ancient Jewish ideal of Jehovah was not an exalted one. E. C. S. This romantic pastoral is most instructive as to the high position which women really held among the people whose religious history is the foundation of our own, and still further substantiates our claim that the Bible does not teach woman's subordination. The fact that Rebekah was drawing water for family use does not indicate lack of dignity in her position, any more than the household tasks performed by Sarah. The wives and daughters of patriarchal families had their maid-servants just as the men of the family had their man-servants, and their position indicates only a division of responsibility. At this period, although queens and princesses were cooks and waiters, kings and princes did not hesitate to reap their own fields and slay their own cattle. We are told that Abraham rushed out to his herd and caught a calf to make a meal for the strangers, and that while he asked Sarah to make the cakes, he turned over the calf to a man servant to prepare for the table. Thus the labor of securing the food fell upon the male sex, while the labor of preparing it was divided between both. The one supreme virtue among the patriarchs was hospitality, and no matter how many servants a person had it must be the royal service of his own hands that he performed for a guest. In harmony with this spirit Rebekah volunteered to water the thirsty camels of the tired and way-worn travellers. It is not at all likely that, as Mr. Scott suggests, Eliezer waited simply to test Rebekah's amiability. The test which he had asked for was sufficiently answered by her offering the service in the first place, and doubtless it would have been a churlish and ungracious; breach of courtesy to have refused the proffered kindness. That the Jewish women were treated with greater politeness than the daughters of neighboring peoples we may learn from the incident narrated of the daughters of Jethro who, even though their father was high priest of the country were driven away by the shepherds from the wells where they came to water their flocks. Of all outdoor occupations that of watering thirsty animals is, perhaps, the most fascinating, and if the work was harder for Rebekah than for our country maidens who water their animals from the trough well filled by the windmill she had the strength and the will for it, else she would have entrusted the task to some of the damsels of whom we read as her especial servants and who, as such, accompanied her to the land of Canaan. The whole narrative shows Rebekah's personal freedom and dignity. She was alone at some distance from her family. She was not afraid of the strangers, but greeted them with the self-possession of a queen. The decision whether she should go or stay, was left wholly with herself, and her nurse and servants accompanied her. With grace and modesty she relieved the embarrassment of the situation by getting down from the altitude of the camel when Isaac came to meet her, and by enshrouding herself in a veil she very tactfully gave him an opportunity to do his courting in his own proper person, if he should be pleased to do so after hearing the servant's report. It has been the judgment of masculine commentators that the veil was a sign of woman's subject condition, but even this may be disputed now that women are looking into history for themselves. The fashion of veiling a prospective bride was common to many nations, but to none where there were brutal ceremonies. The custom was sometimes carried to the extent, as in some parts of Turkey, of keeping the woman wholly covered for eight days previous to marriage, sometimes, as among the Russians, by not only veiling the bride, but putting a curtain between her and the groom at the bridal feast. In all cases the veil seems to have been worn to protect a woman from premature or unwelcome intrusion, and not to indicate her humiliated position. The veil is rather a reflection upon the habits and thoughts of men than a badge of inferiority for women. How serenely beautiful and chaste appear the marriage customs of the Bible as compared with some that are wholly of man's invention. The Kamchatkan had to find his future wife alone and then fight with her and her female friends until every particle of clothing had been stripped from her and then the ceremony was complete. This may be called the other extreme from the veil. Something akin to this appears among our own kith and kin, so to speak, in modern times. Many instances of marriage en chemise are on record in England of quite recent dates, the notion being that if a man married a woman in this garment only he was not liable for any debts which she might previously have contracted. At Whitehaven, England, 1766, a woman stripped herself to her chemise in the church and in that condition stood at the altar and was married. There is nothing so degrading to the wife in all Oriental customs as our modern common law ruling that the husband owns the wife's clothing. This has been so held times innumerable, and in Connecticut quite recently a husband did not like the gowns his wife bought so he burned them. He was arrested for destruction of property, but his claim was sustained that they were his own so he could not be punished. As long as woman's condition, outside of the Bible, has been as described by Macaulay when he said: "If there be a word of truth in history, women have been always, and still are over the greater part of the globe, humble companions, play things, captives, menials, and beasts of burden," it is a comfort to reflect that among the Hebrews, whose records are relied on by the enemies of woman's freedom to teach her subjection, we find women holding the dignified position in the family that was held by Sarah and Rebekah. C. B. C.

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By John Rieping | Published 15 May 2015 in The Madera Tribune | All rights reserved | Empowering affirmations have perhaps become some of our era's most popular cliches, doomed to be drained of meaning and impact by casual overuse. Even so, one made me think when I heard it on social media. It says: "You are enough." To me, the phrase begs for the reply: enough what? Am I enough of an annoyance? Enough of a man? Does it mean my body mass index is healthy? Or that my income is above poverty level? How am I enough? The more I pondered the words, the less sense they made to me. If anything is clear, it is that humans are social animals by nature. We're not self sufficient. This is especially clear in the U.S. today, in which most of us rely on others to feed, house, and equip us in exchange for money. We lack the skills to survive on our own. But, even if we did, we still would need other creatures around us for the sake of our hearts and minds. In the 1950s, psychologist Harry Harlow of the University of Wisconsin studied the effects of solitude on rhesus monkeys, who were placed in an inverted pyramid they could not climb out of. After a day or two, most monkeys seemed to lose hope. They became "profoundly disturbed, given to staring blankly and rocking in places for long periods, circling their cages repetitively, and mutilating themselves," Harlow said. Most recovered after returning from isolation, but not all. "Twelve months of isolation almost obliterated the animals socially," according to Harlow. The results of solitary confinement on human prisoners are similar. In one study, psychiatrist Stuart Grassian of Harvard Medical School found about a third of such inmates were "actively psychotic and/or acutely suicidal." Being cut off caused hallucinations, panic attacks, paranoia, hypersensitivity, severe obsessions, difficulty thinking, and more. Half of all prison suicides in California from 1999-2004 were by those in solitary confinement. On our own, we are not enough, and we don't have to go to extremes to discover that. In 2014, a series of 11 studies led by University of Virginia researchers found that most people would rather do something — even if painful — than be alone and undistracted from their own thoughts for 15 minutes. Among this majority, two out of three men and one out of four women even preferred to self-inflict an electric shock instead of think while undisturbed for 15 minutes. Not everyone is like this, of course. I, for one, am an incurable daydreamer and can happily spend hours lost in idle thoughts, whether inventing worlds or solving puzzles in my imagination. During my years as a Benedictine monk in temporary vows, half a year could pass without the itch to walk down the hilltop on which the monastery stood. I tend to be content. Yet I too am not immune to loneliness, restlessness, frustrations, failures, pain, or so many other aches that remind us we are not enough. We humans have a longing for "enough," for fullness, that drives us to connect with the world around us to find what we lack. It is a universal hunger and, if we deny it, we devour ourselves. This hunger is the "emptiness" I wrote of near the end of my last column. Neither pain nor pleasure can do more than distract us from this ache, and nothing in our lives can ease it for more than a time. As a Christian, I suspect it is this hunger that led our first parents to aspire to become like gods -- self sufficient -- by rebellion (Bereishit/Genesis 3:1-6). It is a hunger for divinity. We who claim to be Christians must offer this emptiness to God by resisting the urge to fill it with anything less than the divine. That can be hard. In heaven, Christians believe, we will be united with God fully and be fulfilled utterly. So much so that sadness will be impossible. Our hunger, so endless, will be satisfied by the infinite one. Meanwhile, though, we don't experience this. We may love God, but we ache even so. That is what makes the offering of our emptiness so pleasing to God. It is the yearning of a faithful lover. "No gift is proper to a Deity; / no fruit is worthy for such power to bless. / If you have nothing, gather back your sigh, / and with your hands held high, your heart held high, / lift up your emptiness!" — Jessica Powers, aka Sister Miriam of the Holy Spirit (1905-1988) By John Rieping | Published 25 Jan. 2014 in The Madera Tribune | All rights reserved | My New Year’s Day resolution to spend less time on Facebook is somewhat intact as January approaches its end. Meanwhile an uncharacteristically action-oriented drive for self-improvement twirls and leaps in my heart like a child who emptied a bag of Halloween candy. There is movement in the deep. One superficial wave provoked by such unseen churning has been, as mentioned in a previous column, an online class I’m taking in computer programming from Harvard University. Another is a renewed self-investment in websites built to help people connect in real life. Those who know me in person realize I am an introvert, that strange species of human whose thoughts leisurely walk a meandering path to every destination. There is a quiet efficiency born of a kind of laziness in the brain of every introvert, and a secret garden behind the sometimes nondescript walls that surround it. Nonetheless all introverts, whether cool or warm blooded, have a heart that feeds life to countless screaming “children” who have no one else — our desires and dreams, loves and loyalties. By these children, man differs from machine. They are — in a sense — born of a union between the natures of angels and beasts. The efforts of this introvert to meaningfully connect are hardly unique. In 2012, a 30-something mathematician, Chris McKinlay, found a fruitful distraction from writing his University of California, Los Angeles, dissertation for his Ph.D. in applied math. He wanted to find the optimal strategy for finding a true match on a popular dating site. So he set up 12 fake dating accounts and programmed his computer to gather information on the female members of the website who fit his general requirements for a mate. After collecting the answers of 20,000 California women on 6 million questions, he learned that they clumped into seven distinct clusters. Based on their traits, he nicknamed the clusters: Diverse, Dog, God, Green, Mindful, Samantha, and Tattoo. The Greens were new to online dating. The Gods were strongly religious or ethical. The Samanthas were often relatively older, professionally creative, and adventurous. The Tattoos had multiple tattoos and sometimes as many jobs. And so on. He then set up his real dating profile to honestly answer the questions that were relevant to the clusters of women that most interested him, and then had his computer visit more than 10,000 of their online pages on the site in two weeks. He soon received 400 views of his page daily. Online messaging and in-person dating followed until, on date 88, he found the woman with whom love bloomed — 28-year-old artist Christine Tien Wang. At the moment, they’re engaged to be married. Some may find his calculated efforts to find Miss Right cynical, offensive, or immoral. But Wang, as quoted in the February edition of Wired magazine, commented: “People are much more complicated than their profiles. So the way we met was kind of superficial, but everything that happened after is not superficial at all. It’s been cultivated through a lot of work.” One insight McKinlay uncovered in his labors is the importance of not presenting one’s opinions in a timid fashion. The dating website he used has members assign a weight (from “irrelevant” to “mandatory”) to one’s own answers to a question as well as those of others. Agreement on weightier questions is interpreted as a greater match. His tests revealed that, regardless of whether you wanted to appeal to many or to a select few, a wishy-washy presentation of one’s views was the worst possible strategy. Either wholeheartedly answer the most divisive topics or reply to the innocuous ones with equal gusto. But a lukewarm person fares badly. How often many of us allow a desire for the approval of others to dim the unique light we have to offer. Instead of beaming, we glow comfortably. The Jewish founder of Christianity allegedly had a low opinion of such behavior. If the visionary testimony of his “beloved disciple” is true, Yeshua (Jesus) compared it to an unappealingly tepid beverage. “I know your works, that you are neither cold nor hot: I wish you were cold or hot. So then because you are lukewarm, and neither cold nor hot, I will vomit you out of my mouth.” (Revelation 3:15-16) Come. Let us shine. By John Rieping | All rights reserved | Published 24 August 2013 in The Madera Tribune A fictional little boy who was being punished studied his mother with fascination. Finally he asked, "Why are some of your hairs white, mom?" Irked by the day and the reminder that a few strands of her hair were indeed turning gray, she replied, "Well, every time you do something wrong and make me upset or cry, one of my hairs turns white." He pondered this a long time and then said softly, "How come all of grandma's hairs are white?" I suspect many of us can easily forget the words of a Jewish rabbi spoken less than two millennia ago: "as you judge, so will you be judged, and the measure with which you measure will be measured out to you." (Matthew 7:2) One needn't wait until Judgment Day before God to discover the truth of this warning. In a different and far lesser sense, it occurs even now. A 2010 psychology study by Dustin Wood, Peter Harms, and Simine Vazire concluded "how we perceive others in our social environments reveals much about our personality." How do our judgments expose us? As an ancient text on Jewish laws and history, the Talmud, said: "We do not see the world as it is. We see the world as we are." In the study, university students were asked to rate the good and bad traits of acquaintances. Researchers found that those with more positive characteristics themselves, according to a self-rating and the opinions of others, were much more likely to see others positively. Yet the sunnier students didn't simply assume others were similar to themselves. Instead they were able to recognize good in others even if they did not share in it. How positively students saw others also matched their own level of likability and their satisfaction with their own lives. In contrast, those who viewed acquaintances darkly were more likely to have a personality disorder, such as narcissism or depression. The students were not merely tested once for this study. They were tested across a year, and surprisingly the results were stable. The fickleness of momentary moods didn't seem to have an impact. Nonetheless, I trust Jesus had something deeper in mind than psychology when he spoke long ago. Flannery O'Connor (1925-1964) of Savannah, Georgia, wrote popular short stories, novels, and more, often in a style known as Southern Gothic. The genre uses macabre twists to highlight the values of the U.S. South. Her tales often featured an ugly and morally flawed character who unpleasantly received God's help to see more clearly. She explained in a letter, "All human nature vigorously resists grace because grace changes us and the change is painful." You never saw her dramas illustrated by the late painter Thomas Kinkade or in television movies sponsored by a greeting card company. She confronted and challenged rather than soothed. But she was unapologetic and even defiant when faced with the critics of her day. "Most of us have learned to be dispassionate about evil, to look it in the face and find, as often as not, our own grinning reflections with which we do not argue, but good is another matter," she said. "Few have stared at that long enough to accept that its face too is grotesque, that in us the good is something under construction. The modes of evil usually receive worthy expression. The modes of good have to be satisfied with a cliche or a smoothing down that will soften their real look." Some, such as Pope Emeritus Benedict XVI, have said the greatest danger to Christianity is we Christians, who wound self and others as we fall short of its ideals. According to a vision by the apostle John, Jesus lamented those followers who were neither hot nor cold. He preferred either of those to the lukewarm, which he viewed as vomit worthy (Rev. 3:15-16). That points to a deeper truth behind the admonition of Jesus to not be judgmental of others. How many of us are truly and completely on fire for God? We should pray no one gets what he or she deserves from God, but rather that they receive God's mercy -- for that is our own best hope as well. We all sin. As rock band Reliant K sang, "The beauty of grace is that it makes life not fair." So how can we be hot and not lukewarm? With God's daily help, love self and others as God loves you, and love God most of all. By John Rieping | All rights reserved | Published 27 April 2013 in The Madera Tribune I went to a woman's funeral in Fresno less than two weeks ago. I did not know her well. But some of those dear to me loved her much. So I mourned with those pained by her absence. Love shows itself in such seemingly opposite ways, from laughter to tears. But despite its many expressions it always, if true, draws us out of ourselves. Love is a kind of gravity that pulls us. But it isn't fate. A joke tells of a 7-year-old girl who shocked her parents by telling them a boy in her class had kissed her after school. The father asked, "How did that happen?" "It wasn't easy," she said, "but three girls helped me catch him." In another joke, a kindergarten teacher at a Christian school explained the 10 Commandments. After explaining the command to "honor thy father and mother," she asked, "Is there a commandment that teaches us how to treat our brothers and sisters?" One boy quickly raised his hand and answered, "Thou shall not kill." Love cannot be forced. It must be a free choice or it is not love. We all know this, yet this freedom can frighten us. All of us fear rejection at times. Professor Brene Brown, Ph.D., of the University of Houston has written three New York Times best-sellers based on her decade of research on shame and vulnerability. Yet her study came about unexpectedly. She had intended to study personal connection, but when she asked people about it they kept sharing about heartbreak and exclusion. After six weeks of this, she decided to follow this common thread in people's stories. She wanted to decipher what it was that seemed to undermine relationships again and again in people's lives, and discovered it was shame -- a fear of being unworthy of connection. So she spent the following decade trying to define and find the solution for shame. She found that shame prevents people from being vulnerable with others, because we don't wish to be fully exposed as we are. However prudent vulnerability is necessary to connect with others. Those who suffered least from shame were those who believed deeply in their worthiness to connect with others -- their lovableness. Because of this, they had the courage to be exposed as imperfect and had compassion, first for themselves and then likewise for others. They accepted emotional risk and vulnerability as necessary to connect with others. There's more Brown concluded from her research, but you can pursue her words yourself if interested (www.brenebrown.com). Instead let us consider a comment left under an online video of a 2010 TEDxHouston talk of hers, "The power of vulnerability" (http://goo.gl/opQRQ). "The problem with believing that one is unconditionally worthy of connection is the fact that people seem to like you and connect with you based on many conditions…," wrote sn3192 on Wednesday. "Believing that you're worthy of connection for simply breathing oxygen may be wonderful, but delusional." That question returns to the uncomfortable root of the problem I think. Where does our worth and lovableness lie? If who we are is defined by what we think, say and do, then how can we be lovely despite the ugliness in some of that? After all, shame is comfortable with partial exposure. It is only unpleasing parts of ourselves that it wishes to conceal. Yet such "invulnerability" is enough to unravel love, because it prevents us from being wholehearted with others. Christians, I think, have an answer to this puzzle. We humans are lovable because God first loved us and loves us still. Even if we were the worst of terrorists, God would love us no less. We could be the greatest in every possible way, and God would love us no more than now. Because God loves us utterly and completely in any case. We have worth not because we breathe oxygen, but because we humans were made in the "image" of God. Like God, we have a higher understanding and a free will. This freedom that can unnerve us with fear of potential rejection by others is the same freedom that God reverences and respects in us. God loves us wholeheartedly while knowing we can reject him. So what now? "A new commandment I give unto you: Love one another. As I have loved you, so you also should love one another. This is how all will know that you are my disciples, if you have love for one another." (John 13:34-35) By John Rieping | All rights reserved | Published 2 February 2013 in The Madera Tribune I'm mud puddle famous. Doubt me? Well, your skepticism means you're reading my words, which proves my point, soggy and murky as it may be. In contrast, I remember being a somewhat big fish in a little pond, as the saying goes, when I attended Madera High School. Eager to come out of my isolated shell, I had joined more organizations and activities than I could reasonably handle. Yet that turned out far better than I deserved due to the relative apathy of many of my classmates. When student involvement is low, the 50 percent or less I invested in each commitment seemed tolerable to student advisers. The reward was well worth it all: my smiling face sprinkled generously in the club section of the yearbook each spring. Puff puff, little ego, puff! Besides my excessive clubbing, I pushed myself to grow by competing in public speaking (aka Forensics) for all four years. Since it didn't fit into my class schedule, I never actually took a class in the art of rhetoric. But I learned from lunchtime coaching, exposure to the talents of others, and perseverance. As a result I... umm... qualified for varsity competition in my senior year, a feat normally achieved by freshmen. Yes, clearly the world lay at my mildly ambitious and talented feet. As could be expected with the prejudice of hindsight, I wrote, edited, and doodled for the school newspaper amid all this. I even had a column entitled "Straight Talk" and regular editorial cartoons. Someday, I knew, I would be a published novelist and poet, but in the meanwhile I had my heart set on the lofty goal of working for The Madera Tribune, to strengthen my writing while avoiding starvation and destitution. Yes, fair reader, some dreams do come true. (Go, ego, go!) I graduated and, bereft of my prized metal kazoo that a classmate "borrowed" before the pompous circumstance of the commencement ceremony itself, moved on to the far bigger pond of Drake University in Iowa. There the somewhat large fish in a small pond became like an asthmatic minnow in Hensley Lake. But jump ahead, gentle folk, and thanks to the wonderful tubes of cyberspace (aka the Internet) I have advanced to mud puddle status. Risibly visible I am. Yet beyond my local area this is not for my writings for the Tribune from the '90s onward nor for this oddly "meandering" column (forgive me, Mo). I have become a microscopically significant "guru" on personality types at the website Facebook or so I'm told, and most of the traffic to my personal website is for my essays on the topic. Theories of personality are nothing new of course. Ancient Greco-Roman physicians, such as Hipocrates (c. 460-377 B.C.) and Galen (c. A.D. 129-216), proposed categorizing humans by their dominant bodily fluids, which were believed to influence behavior. Hence these four temperament types were named after them: choleric (yellow bile), sanguine (blood), melancholic (black bile) or phlegmatic (phlegm). The choleric could be imperfectly described as an outgoing, visionary leader, who may be swiftly angered by incompetence or laziness. The sanguine would be the socially skilled butterfly, quick to forgive and initially eager to tackle new challenges and brave new dangers. The melancholic could be the idealistic introvert with a painful hunger and zeal for perfection. The phlegmatic might be the introverted philosopher, wise and kindly yet often detached from it all. This quartet would dominate Western, Christian, and Islamic thought through the middle ages and would not be fully overthrown until the 19th century, although 20th century psychology affirms a bit of it, such as the implied notion of introverts (primarily introspective persons) and extroverts (mainly outgoing persons). However long before then it would be Christianity that would create the basic idea of a "person." Early Christians had a problem. They believed in one God, and yet that God consisted of the Father, the Son, and the Holy Spirit. The struggle wasn't explaining how this could be so, because it was accepted as a divinely revealed mystery that could not be understood. The issue was describing it. The necessary words for speaking of a distinct individual did not yet exist. So Christian theologians borrowed a word from theater, persona. The Latin word originally referred to a mask worn by actors, but persona had come to mean the character an actor portrayed. Now Christians put it to a new task, and the idea of the person finally could be spoken. For that, we fishy folk should be thankful. In our activities and learning, we work so hard to define and understand ourselves and others. But we shouldn’t forget that pondering God helps with that too. By John Rieping | All rights reserved | Previously published September 8, 2012, in The Madera Tribune More than a century ago, local California grapevines allegedly required no irrigation, and a hand pump could draw water from a hand-dug well. Now machines perform the well drilling and liquid lifting, and wells in the San Joaquin Valley may extend 400-800 feet from the surface. A basin of lakes, marshes, and grasslands has become a vale of cities, towns, irrigated farms and orchards, ranches, dairies, oil derricks, and desert. Valley farms have only grown drier as droughts and environmental regulations reduced federal government water deliveries in recent decades. Those deliveries supply water that once flowed freely in natural rivers but now sits behind dams in reservoirs. The last great California dam would be 1979’s New Melones Dam on the Stanislaus River in the Sierra Nevada foothills. It and others were built to provide irrigation, flood control, water for Californians, recreation, and in some cases electricity. But despite them the valley suffers chronic water shortages, especially since the 1980s. Not all valley water comes from reservoirs however. Deliveries from the Sacramento Delta have been problematic for areas with poor drainage. Used for irrigation, it leaves salt behind as it evaporates, and eventually sterilizes the farmland. The Roman Empire allegedly would salt the fields of defeated enemies as a punishment. Without the ability to grow crops, the area would be unlivable for generations. Time will reveal what the future of the San Joaquin Valley holds, but it already shows its partial desertification. In a way, it is the Judeo-Christian story of creation told in reverse. “In the beginning God created the heavens and the earth. The earth was without form and void…” (cf. Bereishit/Genesis 1:1) The Hebrew word “tohu” (translated here as “without form and void”) signifies a completely empty wasteland. Tohu appears again in Deuteronomy (Devarim) 32:10 and Psalm (Tehillim) 107:40. The Bible starts with a desert, and the desert never disappears from it. Another scriptural word for desert is “midbar,” which means a lively wilderness in which sheep and goats may graze and wild beasts roam. It is used in the book of Exodus (Semot) and elsewhere. A third word, “arabah,” is an arid and desolate desert plain sometimes spoken of by the prophets Isaiah and Jeremiah. A fourth word, “horbah,” is a dry and desolate ruin of a previously inhabited land. A fifth, “jeshimon,” is an untamed land without water, and is mentioned frequently in Exodus. A sixth, “çiyyah,” is a drought region. There are many ways to speak of a desert it seems, and that includes spiritually. In the Jewish scriptures, the prophet Elijah (Eliyahu) retreated to the desert when fearful of execution and despairing, and instead encountered an angel to encourage him and, later, God on a mountainside (Sepher M’lakhim/1 Kings 19). Likewise the princely foster child of Egypt, Moses (Moshe), fled from justice to the desert after slaying an abusive slaveholder (Exodus 2). The Jewish tribes, in turn, would wander in the desert for 40 years after escaping slavery in Egypt. The desert seems a refuge for the desperate — and not just for humans. In the Christian scriptures, the rabbi Jesus (Yeshua) said of demons, “When an unclean spirit is gone out of a man, it walks through waterless places, seeking rest, and finds none.” (Matthew 12:43) Yet Jesus himself had a habit of withdrawing to a desert or mountainside to pray (cf. Luke 5:16; 6:12; Matthew 14:13, 23). His cousin John the Baptist preached primarily in the Desert of Judaea (Matthew 3:1). On one occasion, Jesus spent 40 days fasting and praying in a desert, although the devil did not leave him unmolested there (Matthew 4). But the desert is more than a safe haven for the overwhelmed or a demonic home away from home. In the book of Hosea (Hoshea), God promised to lead his wayward people away from the idols and comforts that preoccupied it and into a thirsty desert. “She shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them. Then shall she say, I will go and return to my first husband; for then was it better with me than now… Therefore, behold, I will allure her, bring her into the desert, and speak tenderly to her…” (Hosea 2:7, 14) Like a rehabilitation clinic, the desert can be a challenging place of healing — if we turn to God. When we next journey through a desert, will we choose restlessness or renewal? By John Rieping | All rights reserved | Previously published August 31, 2012, in The Madera Tribune The San Joaquin Valley, the southern half of the large flat mountain-bound interior of California, has undergone many changes. The Pacific Ocean birthed this valley we Maderans call home about 65 million years ago when it began to intermittently flood parts of the region. Eventually sediment from the sea and the rise of coastal mountain ranges choked off the valley from its mother 60 million years later. Around 2 million years ago, glaciers started to transform the valley from a salty oceanic remnant into a freshwater lake. This was the Pleistocene Epoch, a time of ice ages, woolly mammoths, sabre-toothed cats, giant ground sloths, longhorned bison, birds with 25-foot wingspans, the first humans, and more. For a glimpse of the former locals, visit the Fossil Discovery Center of Madera County at 19450 Ave. 21 1/2 in Chowchilla. The last of San Joaquin Valley’s great lakes would be Lake Corcoran, which filled much of the valley about 700,000 years ago. The lake drained into the Monterey Bay via the Salinas River. Then shifts in the earth’s crust lifted the valley and lowered the San Francisco Bay area. This threw part of the lake against the coastal mountains, and the brute force of rushing water, boulders, and other sediment gouged paths to the bay. To this day, those channels remain the deepest parts of the bay. San Francisco owes us one. About 12,000 years ago, three major lakes persisted in the valley: Tulare Lake, Buena Vista Lake, and Kern Lake. The ancient trio would slowly starve to death after the Kern River became increasingly redirected for agricultural use from the late 19th century onward. Two small lakes, Lake Webb and Lake Evans, are the only survivors. Both rest on part of the former Buena Vista lakebed. Before then the lakes supported much life in the valley, which consisted of grasslands and tule grass marshes. The artistic Chumash tribe depended mostly on ocean fishing to live, and yet their villages ranged from Southern California’s coast to the western edge of the San Joaquin Valley. The Miwok tribe, in contrast, dwelled in the nearby foothills of the Sierra Nevada mountains here. The Yowlumne Yokuts occupied the valley and the foothills. All three tribes relied at least partly on fishing. Then came the Spanish, and local tribes were decimated by the European diseases carried by the newcomers. The first to visit the San Joaquin Valley, then known as the Valle de los Tulares (Valley of the Tule Grass), would be Lt. Gabriel Moraga of the Spanish Army. In 1808, he left the Mission of San Jose (Saint Joseph) to scout for potential sites for new Christian missions from which to evangelize California natives. During his exploration, he named a small creek San Joaquin (Saint Joachim) after the grandfather of Jesus and father of Mary. When it was later realized that the creek fed into a larger river, it too received the same name. As the river was the major ocean-going stream in the area, the valley too eventually adopted the name. In time, the Spanish presence grew into dominion, which passed first to Mexico and then to the United States — and not peacefully. The Spanish, Portuguese, Italians, and more would settle here and transform the valley into the “the food basket of the world” responsible for most of California’s agricultural exports. A variety of traditionally Mediterranean and Middle Eastern crops can be produced during its year-round growing season, and ranching and dairy are also strong. Yet the ancient lakes are no more, and 95 percent of the valley’s wetlands perished for the sake of farm irrigation in the 19th and 20th centuries. In many places, the valley is now semi-arid desert. Meanwhile farmland itself is being swallowed up by water-hungry urban sprawl — with 70,231 acres (28,092 hectares) lost from 1990 to 2004. A two-year study in Madera County reported earlier this month found some land to be sinking about a foot per year due to overuse of groundwater. Overpumping water from an aquifer layer called Corcoran clay makes the clay unable to withstand the weight of the land above it. It’s compacted, incapable of holding water in the future. The valley has a history of such subsidence, yet its cities and farms rely heavily on groundwater. According to Judaism and Christianity, God delegated authority over the natural world to humanity (Bereishit/Genesis 1). We are caretakers of God’s property. Are we good stewards? Can we become better ones?

And to think, years ago Vin was a Christian “Zionist”, wholly-duped by the Secret Scofieldites in the Indep. Fundamental Baptists and related beasts. Thank God for His Truth to deliver us from the lies of the enemy!! Legions of American-born Jews and Zionists Betray the U.S.A. as Undercover Agents for the Nation of Israel At this very moment, throughout America, in every city and town of even moderate size, dedicated undercover agents are hard at work. These spies are everywhere, stealing classified material, filching “secret” documents, plotting terrorist attacks, and devising new means of how America can best be conquered and its citizens subjugated. The Sayanim Among Us This army of enemy spies is, surprisingly, not made up of Arabs or Iranians. They’re not Russians or Chinese either. They are the Sayanim. Jews born and raised in America, who, regardless of the blessings and financial rewards bestowed on them as Americans, are turncoats and traitors. These Benedict Arnold-types willingly collude with a foreign power and plot to damage America by serving that foreign power, the nation of Israel, as undercover spies, saboteurs, and intel agents. To most Jews, their origin of birth is of no consequence. They are Israel-firsters and are traitors. Wherever a Jew resides, he or she is an Israeli. When the Israeli Mossad or Shin Bet, Israel’s intelligence and secret police organizations, ask for his assistance, he jumps into action. Since America has a Jewish population of 7.5 million, our nation is bulging with Israeli spies willing to steal, lie, cheat, or even kill if necessary for their chosen nation Israel. They possess no loyalty to their native born country, the U.S.A., but have, since birth, been propagandized and indoctrinated by fanatical Zionist parents, relatives, teachers, and rabbis. They are Zionist zealots through and through, and many are dual citizens of both Israel and the U.S.A. They Stole America’s Nuclear Secrets In my exposé book, Conspiracy of the Six-Pointed Star, the reader discovers the names and damaging acts of the Sayanim (Hebrew for undercover spies loyal to Israel). For example, take Abraham Feinberg. According to FBI files, Feinberg, a wealthy American Jew from New York City who owned manufacturing and construction companies, led a secret cabal of seventy other Sayanim agents. Together, Feinberg and his underlings committed numerous acts of criminality. They stole nuclear material and uranium, sending it to Israel. It was Feinberg’s spying crimes in the late 1940s and early 1950s that enabled both Soviet Russia and Israel to develop atomic bombs. American Jews Julius and Ethel Rosenberg were Sayanim agents. These two heinously stole atomic bomb plans and turned them over to the Communists. With their help, Stalin and the USSR built its first nuclear bomb. Tried in federal criminal court for espionage, the treacherous Rosenbergs were found guilty and were put to death in the electric chair. The Most Grievous Crime in the History of America According to FBI and CIA sources, the most grievous spy crime in the history of the U.S.A was perpetrated by a Galveston, Texas-born Jew, Jonathan Pollard. Working clandestinely for the Israeli Mossad, Pollard got a mid-level job at the Pentagon. Bold and audacious, he was able to steal over 10,000 top-secret documents. He gave this stolen material to his superiors—Mossad operatives working out of the Israeli Embassy in Washington, D.C. The Israeli government then sold these documents to our enemy, Communist Red China. As a result, tens of millions of American lives were instantly placed in jeopardy, because through this material, Red China had access to the launch codes of America’s nuclear-armed missiles and was able to track the location of every single one of this nation’s underwater submarines in the seas all over the globe. After discovering the full extent of Pollard and Israel’s monstrous crime, the U.S. Defense Department was reportedly forced to spend over 20 billion dollars changing and modifying defense systems to mitigate the damage. For his monumental betrayal of his native country, the U.S.A., Jonathan Pollard is today languishing in a federal prison cell. Rightly so. Yet, Israeli Prime Minister Netanyahu demands that President Obama release Pollard and give the convicted spy a full and complete pardon. Meanwhile, in Israel, the public lauds Pollard as a national hero! Schools and streets are named after him, and his wife and children are handsomely provided for. I am convinced that as the years have gone by since Israel’s founding as a militant, anti-Christian socialist entity in 1948, the influence and reach of the Sayanim has grown. Today, our government is thick with Israel first operatives. Among them, I believe, are: - Senators Joseph Lieberman, John McCain, and Charles Schumer - House Majority Leader Eric Cantor - Governor Sarah Palin - Chicago Mayor Rahm Emanuel - CFR kingpin Henry Kissinger - Fox News mogul Rupert Murdoch - Former House Speaker Newt Gingrich - Minnesota Congresswoman Michele Bachmann - California Congresswoman Nancy Pelosi - New York’s Koch Brothers - Texas Governor Rick Perry - Former Pennsylvania Senator Rick Santorum - Fed Reserve Chairman Ben Bernanke - 700 Club host Pat Robertson - Democratic Party Chairwoman Debra Wasserman Schultz Not every one of the above persons are of Jewish blood. But all are ardent, loyal Zionists in hock to the Jews. Each puts Israel first over his or her native country, the U.S.A. And Thousands More… Of course, this is only a partial list. To it we can add hundreds of thousands of other influential Sayanim—from Zionist talk show personalities Rush Limbaugh, Sean Hannity, Larry King, and Rachel Maddow, to corrupt Wall Street crooks like CEO Lloyd Blankfein of Goldman Sachs and Jamie Dimon of JP Morgan Chase Bank. Rich Jews own most computer communications, internet, and social media networks—ranging from Google and Wikipedia to Microsoft, Dell, Amazon, and Facebook. Just imagine all the surveillance these massive, Jewish-owned organizations are able to conduct over even the most minute details of our lives. From doctors, airline pilots, postmen, and lawyers to chefs, reporters, plumbers, police chiefs, and plain housewives, Sayanim are ready and responsive when they receive a phone call or visit from their superiors in the Mossad. Whether the assigned task is to steal nuclear secrets or to assassinate a designated troublesome “enemy,” the Sayanim respond. No other nation on earth except Israel is able to marshal and “multiply” its secret intelligence forces so quickly and effectively. A Plague of Parasites They are a plague on all of us, these Sayanim agents. I have personally been victimized by these devils in human clothing. And so have thousands of other good patriotic Americans. The Jewish/Israel Sayanim are today the single most dangerous threat to our national security. It is no wonder that in country after country, these Jewish parasites, at first welcomed in as “fellow citizens” and “neighbors,” are eventually found out and expelled. This is not true of Mexicans, Czechs, French, Germans, Italians, Argentines, Irish or any other ethnic groups and peoples. Only Jews! The time is coming when we, too, as patriotic Americans, must decide what we are going to do about the criminal Sayanim inside our borders. To let them continue doing their dirty work and selling out our country is unacceptable. We must act now before it is too late—before the parasites, like so much cancer, have eaten away at the vital organs of our existence and leave behind only a shell of a once, great nation. As the Holy Bible asks, what can the godly do if the foundations are destroyed?

Officially known as the Kingdom of Morocco; this North African nation is full of vibrant colours, rich history, and unforgettable natural beauty. With a coastline that stretches from the Atlantic Ocean to the Mediterranean Sea, its influences belong to that of the Berber, Arabian, and European cultures. Since the first Moroccan state was founded in 788 AD, Morocco has had a history of independence - unlike any of its neighbours. Managing to remain the only North African country to escape the rule of the Ottoman Empire in the 1500s, Morocco has emerged a colourful smorgasbord rich in culture, religion, literature, textiles, and artisanal crafts. The Endless Erg Amatuli explored the vast sands of the Erg Chebbi and Erg Chigaga deserts, before making our way to every historical town, tavern, and bustling souk in the Maghreb region. The distinctive and breath-taking scenery of the Erg, “desert dune fields”, is defined by gorges, earthy architecture, and spectacular Saharan sand dunes. We sat in awe, listening to the stories of those who call the desert their home. Exploring the country’s historical towns, one can quickly see how the indigenous Berber culture has brought tribal art to life in their ceramics and textiles. Their pottery is covered with complex, geometric, arabesque-rich patterns; Amatuli could not help but indulge in these iconic bowls and basins. Morocco has been called a “tapestry of cultures”, and nowhere is that more noticeable than in their textile arts. Berber carpets were historically hand-woven by Moroccan women, who tended to favour geometric and abstract patterns. Whether it was from the Jewish community that fled the Spanish Inquisition in 1492 or the spiritual reminder of the sky and the heavens, the colour blue has deep roots in Moroccan culture. The quirky, mountainside magical blue city of Chefchaouen is both alluring and relaxed with an artsy and authentic feel. The Islamic traditions inherited from Arab neighbours have significantly shaped the architecture of the cities. Zellige tiling adorns Moroccan buildings, floors, and fountains with elaborate “mosaiced” geometric patterns with natural tones. Let the magic of Morocco bring your living space to life. Please don’t hesitate to get in touch to view our latest delivery of North African art and textiles. Hours: Mon to Fri 08:30 – 17:30 | Sat 09:00 – 15:00 | Sun 10:00 – 15:00 Call +27 11 440 5065 | Email [email protected] | Visit 6 Desmond Street, Kramerville, Jhb

Created by Larry David, Jerry Seinfeld. Comedian He eventually quit the job and went into stand-up comedy. However, they slept together at least twice after breaking up: In "The Deal", they create a set of rules whereby they can sleep together but remain only friends. Tim Whatley | Jerry's snide greeting for him with "Hello Newman" becomes a trademark of their relationship. ", Jerry as himself, in the television show Seinfeld, Jerry rarely runs into major personal problems, unlike George and Elaine. under his breath. The origin of their feud is never explained. Newman apparently puts up little fight and doesn't make any sarcastic remarks, then walks out without a confrontation. Mr. Morgan Jerry Seinfeld (character) - Personality. George Steinbrenner | Attacked Kramer, blames Jerry for misfortunes, dated and stalked Elaine, going as far as taking photographs of her around town and even in her apartment with a telescopic lens. Jerry's approach to relationships is notoriously fickle, and he has broken up with women, or provoked them into breaking up with him for some of the most trivial of reasons. Briefly abducted by a carpet-cleaning cult (by the name of S-men), Wilhelm later leaves the Yankees to become a head scout for the, Elaine's on-again-off-again boyfriend, often referred to and addressed as Puddy. Later on, by the middle of season 3, it was replaced with a Mets cap, possibly to better reflect Jerry's real-life support of the Queens side. In a deleted scene from that show, he claims that his friends are "not more important" than his girlfriends, but "they're as important. Although born and raised Jewish, Jerry apparently doesn't practice and generally doesn't "observe" many traditions, like the real Seinfeld. His closest friends are George Costanza, Elaine Benes and Cosmo Kramer. Kenny Bania | He also made false allegations of Morty stealing from the treasury (despite Jerry buying the Cadillac for Morty) and convinced the residents of the complex it was true, which led to Morty's impeachment as the president of the condo association. He is an American comedian and actor. (Jerry opposes holding the Risk game board as a neutral party for, "Oh, that's a shame." Jerry Seinfeld couldn't have picked better, funnier friends than the Seinfeld gang. Are you the imfamous Newman, are you the funny Jerry Seinfeld, or could you be the soup nazi. Jacopo Peterman | Jerry is generally completely indifferent to what goes on in his friends' lives, seeing their misery as merely an entertaining distraction, as well as an opportunity for joke material. His first name appears to be unknown by any of the characters, even his employer; in "The Package" his business card gives his name merely as "NEWMAN." In "The Mango", Kramer gets Jerry to buy fruit for him, after Kramer gets banned from the store, over an argument with the owner. ), "But I don't want to be Switzerland!" Jerry and Elaine had once dated, then had sex on some other episode, apparently a lot longer than the two date others in the series, and they usually mention that things didn't work out. In the Season 9 episode ", For refusing to taste his pie at the coffee shop (", For wearing the same dress on every date (she dumped him for snooping around her closet) (", Because he realizes he doesn't want to be with someone, Because she had once dated Newman, who had ended the relationship (", Because she wouldn't give him a massage (", Because he drugged a woman with wine and turkey so he could play with her old toy collection. When you need to be the Seinfeld expert, come see us. (Jerry agrees to wear an outfit without seeing it and it turns out to be ruffed like a pirate's shirt. Jerry Seinfeld In the same episode, Jerry references having an "Aunt Rose", and Helen mentions a family member named "Claire" who is getting married. He becomes aggravated if referred to as a ", The president of NBC who works with Jerry and George on a, Stand-up comedian considered a 'hack' by Jerry and other comedians. (Photo: NBC) Jackie Chiles | Jerry Seinfeld performing in "23 Hours to Kill." Enjoys playing, Susan was George's on-off girlfriend and later fiancée. Jerry is the most grounded character in the show, a figure who is "able to observe the chaos around him but not always be a part of it. Once Elaine told him that she was "Getting out" of the group, Jerry became so worried about a near future of just him and Kramer that he almost unknowingly walked into the street with a car approaching while thinking about a horrible future life with just Kramer. Jerry Seinfeld is a voice actor known for voicing Barry B. Benson. Open gallery view. Lloyd Braun | Seinfeld (1989–1998) Series Cast & Crew. In ", George's father. Despite his usual indifference to his friends and their actions, Jerry apparently is quite satisfied with his life, to the point that he actually feels worried about anything that may threaten the group lifestyle. Has a fancy astronaut pen that he gives to Jerry out of duress. Jerry was born and raised in Massapequa, New York (according to "The Race" commentary). Former occupations Helen Seinfeld | Has a son, Jeffrey, who works in the NYC Parks Department, whom he mentions at every opportunity. Jerry's parents are Morty and Helen Seinfeld, a retired Jewish couple living in Florida. Last appearance Jerry Seinfeld Seinfeld's core cast of characters - comedian Jerry Seinfeld, his childhood friend George Costanza, his ex-girlfriend Elaine Benes and neighbor Cosmo Kramer - have become cultural icons, and propelled each of the actors - Seinfeld (as himself), Jason Alexander, Julia Louis-Dreyfus and Michael Richards, respectively - to superstardom. (", Forced the closing of Kenny Rogers after shaking a poorly made Russian hat made out of rats. Occupation ), "But I don't want to be a pirate!" Notably, both of them, as well as Art Vandelay (George's pseudonym), appear in the episode "The Puerto Rican Day." One general trait of him, Elaine, and George, is not to let go of simplistic remarks and goes to great lengths to be proven right, like the time he rented a house in Tuscany, Italy just because The Maestro told him there were not any available or buying his parents the same car over and over again creating a great financial loss to him. Thinks that no one should make fun of pigs. He is also a former cook in the Army and learned to speak Korean while serving in the, George's highly obnoxious and melodramatic mother. Jerry's maternal grandmother, Nana, is an elderly woman with Alzheimer's, living alone in the city. Very quick to anger. Certain instances would even define their relationship as one of friendship or at least mutual tolerance built around their shared friend, Kramer. Jerry is the only character to appear in all episodes. (Jerry is forced to wear cowboy boots after Kramer loses all of Jerry's shoes. Jerry's PIN for his bank account is Jor-El, who is the father of Superman, while George's PIN is BOSCO, the chocolate syrup brand as portrayed in "The Secret Code". This page was last edited on 13 January 2021, at 00:18. The other way around, semi-fiction may also involve fictional events with a semi-fictional character, such as Jerry Seinfeld. Newman usually reciprocates, although at other times he seems quite pleased by Jerry's hostility, as if it is a testimony to his effectiveness at irritating him. Eats his, A quick-tempered little person actor. Manya is described as a Polish immigrant. (", For example, Jerry buys his father a Cadillac Fleetwood and buys it. After Seinfeld was threatened to be dropped by NBC due to lack of gender diversity, creators Jerry Seinfeld and Larry David included the character of Elaine Benes to add variety to the friend group.Benes, who was coincidentally Seinfeld’s ex-partner-turned-best friend on the show, was played by the iconic Julia Louis-Dreyfus. He is also a writer and a film/ television producer. Jerry has a long-running hatred of Newman, describing him as his "sworn enemy" in "The Andrea Doria" and showing general contempt for him at their every meeting. (", Because he kept spitting out the mutton she cooked for him and hiding it in her napkins (", Because he cheats on his "wife" to give another woman to give her the dry-cleaning discount. A few times, Elaine refers to him by his full name "Jerome". Jerry grew up in New York with George, who, according to "The Outing", were friends ever since an encounter in gym class in their school days, although Jerry once beat George up in the fourth grade. in the same booth. Jerry Stiller in Seinfeld . In "The Sniffing Accountant", Jerry worked with Kramer and Newman to find out if their accountant was on drugs. This is a list of characters who appeared on the television show Seinfeld. Justin Pitt | Often when something doesn't go the way he wants it to, he attributes it to, George's supervisor at the New York Yankees. He also has a sister (mentioned in "The Chinese Restaurant"), although she is never named, and never appears on screen. Jerome "Jerry" Seinfeld is the main protagonist of the American television sitcom Seinfeld (1989–1998).The straight man among his group of friends, this semi-fictionalized version of comedian Jerry Seinfeld was named after, co-created by, based on, and played by Seinfeld himself.. Often needed to provide reason to Jerry's and Morty's eccentric lifestyle, though overprotective of Jerry and often refuses point-blank to do anything that would inconvenience him. He spent some time as a. Jerry's mother. Many of the problems he does run into are the result of the actions of his nemesis Newman, a disgruntled postal worker. ("Jerry Before Seinfeld," streamed on Netflix in 2017, featured early material that jump-started his career.) Father: Morty SeinfeldMother: Helen SeinfeldSister: Unnamed sisterUncle: Uncle LeoAunt: Aunt SilviaCousins: JeffreyGrandmother: NanaGrandfather: Unnamed Grandfather Typically appears with his friend Kramer. A pizza place which they frequented is portrayed in "The Frogger". This list features only characters who appeared in multiple episodes; those that appeared in only one are not included here. Joe Friday in Dragnet) and tendency to dramatically flip his trench coat during interrogations. Jerome "Jerry" Seinfeld is the protagonist of the American television sitcom Seinfeld (1989–1998).The straight man among his group of friends, this semi-fictionalized version of comedian Jerry Seinfeld was named after, co-created by, based on, and played by Seinfeld himself. There is little ambiguity as to his status as an airhead and likes to stare into space. Unflappable and calm, yet can be a surprisingly passionate individual at times (usually as a result of something Elaine has said). Co-worker of Elaine at J. Peterman. Take your favorite fandoms with you and never miss a beat. Jerry Seinfeld and Larry David conceived “Seinfeld” in November 1988. For the artist, see, Characters appearing in 5 or more episodes, Learn how and when to remove these template messages, Learn how and when to remove this template message, New York City Department of Parks and Recreation, "Seinfeld" The Stakeout (TV Episode 1990) – IMDb, "Cousin Jeffrey: He Works for the Parks Department". Jerry Seinfeld was born April 29, 1954 in Massapequa, Long Island (as Jerry would say, Indian for “by the mall”). with a banner saying "Kenny, Come Back", considering how he was against it for the brightness of the sign, but eventually enjoyed the food. Elaine Benes | His ancestors came from Tuscany. Portrayed by You may be looking for Jerry Seinfeld (actor). Newman has been shown to harbor unrequited romantic feelings for Elaine. (", "Not that there's anything wrong with that!" In "The Rye", during a particularly trying time for Elaine, she angrily tells Jerry, "You know, one of these days, something terrible is going to happen to you. In the show's setting, Jerry is the straight man, a figure who is "able to observe the chaos around him but not always be a part of it." Nana makes appearances in "The Pledge Drive", "The Kiss Hello", and "The Doodle". As our voice of reason, Jerry offers us a glimpse into the misadventures of New York City, 30-something life. Male With Jerry Seinfeld, Julia Louis-Dreyfus, Michael Richards, Jason Alexander. Jerry Seinfeld is the main titular protagonist of the hit comedy TV Series, Seinfeld. Used to be an auto, Elaine's boss at Pendant Publishing and a temporary boss of George in ", Elaine's second boss. There are several other hints throughout the series that suggest that Jerry and Elaine still have feelings for each other: Other than Elaine (who he dated for 3 years) the person Jerry has dated the longest is Jeannie Steinman; apparently, Jerry and Jeannie are exactly alike. In the episode, "The Invitations", for example, Jerry admits that he feels depressed about George getting married, seeing as how George will eventually leave the group and Jerry will never see him again. In "The Foundation" Elaine points out that he has "never felt remorse," to which Jerry replies, "Yeah, I feel kinda bad about that. Though … Kramer has persuaded Jerry three times in which he has to wear the "pirate shirt" in "The Puffy Shirt", the cowboy boots in "The Mom and Pop Store" and the fur coat in "The Reverse Peephole". (In “The Outing”, Jerry denies that he is gay, but does not want to be seen as homophobic. (", Pays for a coat he didn't even want in the first place. There are a few times which he has to wear unusual items of clothing. Why not take this quiz and find out which one you are closely related to Just answer 10 questions and find out your result." Even Jerry's mother utters the greeting, with as much displeasure as Jerry, in "The Raincoats, Part 2". Jerry especially dislikes him because he uses Jerry's act to warm up his audience. Jerry has an obsessive insistence on cleanliness and neatness. " When something bad happens, he will often nonchalantly say, "That's a shame." Who do you think you are?" While Jerry's career is successful and his opening and closing stand-up bits are always successful, his stand-up performances depicted within the show are often disastrous. Personality. Gets a "sweetheart deal" from Jerry for Morty's Cadillac, then subsequently drives it into a swamp and loses the aforementioned pen. A bit of an old coot. In "The Pony Remark", Helen, Morty, Jerry, Elaine, and Leo attend a 50th-anniversary party for Manya and Isaac, an elderly couple whose relationship to Jerry is never explicitly defined. And of course, everybody has a favorite and least favorite. Jerry (though not without exceptions) typically represents the voice of reason amidst George, Elaine, and Kramer's antics, and can be seen as the focal point of the foursome's relationship. A distant figure, in more ways than one. At no point did I find myself thinking he was offering us anything but another sitcom character called Jerry Seinfeld, except this one was much whinier and shtickier than that hilarious one back in the ’90s. He had received awards for being the funniest male performer in a television series. Twice, Jerry is encouraged to switch to a career at Bloomingdales in their Executive Training Program. In "The Finale, Part 2," Joe Bookman recaps how Jerry had an overdue library book for years and even called Jerry a criminal (which is what a delinquent for 25 years has been called). The characters of Seinfeld are far from perfect people, and they often resort to childish behavior in their relationships.. RELATED: Seinfeld: 5 Times Kramer Was A Huge Freeloader (& 5 He Was Super Generous) In "The Soup", Jerry mentions an "Aunt Silvia", who he compares to Elaine in terms of conversation. Jerry Seinfeld, like the other main characters on Seinfeld, has used a pseudonym in order to get himself out of various sticky situations. The daughter of wealthy parents, she worked for, Jerry's father. Seinfeld is undoubtedly one of the funniest TV shows ever made. Jerry Seinfeld First appearance The Seinfeld Chronicles Last appearance The Finale, Part II Jerry's main friends are George Costanza, Cosmo Kramer and his ex-girlfriend Elaine Benes. It has to!" This is until the owner bans him because his order is similar enough to Kramer's, that it's obvious he's buying fruit for Kramer. Seinfeld famously revolves around the title character's comedic exploits, but does Jerry take a backseat to his cohort, George Costanza, on his own show? Despite this, Jerry and Elaine do prove that a former couple can still remain friends. Despite their antagonistic relationship, Jerry and Newman have ended up working in unison on rare occasions. Jerry especially dislikes him because he uses Jerry's act to warm up his audience. However, with Kramer around, Kramer persuades Jerry to do some things that he's reluctant to do. Kramer is a close third, having missed only two (the aforementioned "The Pen" and "The Chinese Restaurant"). Jerry has an uncle, Leo, an eccentric minor character who appears in 15 episodes. In order to avoid his old friend Joel in "Male Unbonding", Jerry pretends to have promised to tutor his nephew - it is unclear if the nephew really exists or is simply fabricated as part of the excuse. However, Jerry was often outshined by the show's parade of crazy characters and perhaps none more so than George. Jerry wants rid of Newman so badly that he once even helped him on his postal route so that he could get a prized transfer to Hawaii ("The Andrea Doria"). In Curb Your Enthusiasm’s season 7, a Seinfeld reunion shows that years after the show ended, Jerry donated sperm for Elaine to have a baby, but prefers to be known to Elaine's daughter as "Uncle Jerry". A bulky male U.S. postal worker and Jerry's nemesis. First his parents suggest it after he bounces a check; then in another episode, George and Kramer suggest it after he starts dating a "loser". In the episode, "The Bizarro Jerry", Jerry also grows panicky about losing the group dynamic when Kramer becomes too busy with his fake job and Elaine temporarily leaves to join the bizarro group, claiming that "The whole system's breaking down!" Jerry Seinfeld, like the other main characters on Seinfeld, has used a pseudonym in order to get himself out of various sticky situations. Extremely wealthy business owner. Jerry pre-Seinfeld. George comes close, by only missing one episode, "The Pen". Jerry is also portrayed as a neat freak in numerous episodes. Jerry is somewhat of an eternal optimist, as he rarely runs into major personal problems. Gender A recurring joke is Jerry not helping Elaine carrying groceries or heavy objects; in fact, he acts with no regard to see her struggling. In "The Pick", Jerry casually walks over to Newman's apartment and brings him back to his own to examine Elaine's Christmas card. After college, Jerry briefly worked as an umbrella salesman and reportedly invented the "twirl" to make the umbrella look more attractive. See also: Minor characters in Seinfeld. In "The Truth", Jerry mentions a cousin named "Douglass" who has an obsession with Pepsi. She is the only secondary character to appear in all nine seasons. He seems to have a new girlfriend every week, but the relationships usually end for fairly superficial reasons. He is the only character in the TV series to hold a steady job as a stand-up comedian. Castle Rock Entertainment, Inc. v. Carol Publishing Group Inc. https://en.wikipedia.org/w/index.php?title=List_of_Seinfeld_characters&oldid=999992999, Lists of American sitcom television characters, Short description with empty Wikidata description, Wikipedia articles that are excessively detailed from August 2018, All articles that are excessively detailed, Wikipedia articles with style issues from August 2018, Articles needing additional references from August 2018, All articles needing additional references, Articles with multiple maintenance issues, Articles with unsourced statements from May 2012, Creative Commons Attribution-ShareAlike License, Fellow tenant in Jerry and Kramer's apartment building. Though his profession plays no role in his first appearance, ", Writer who suffers from mental problems. Uncle Leo | The reasons for this are many, but one of the key aspects of its success was its deep relatability. (", Puts a PEZ dispenser on Elaine's leg during a piano recital, causing Elaine to break into fits of laughter. He has strong, if sometimes outdated, convictions about business and the way of the world. The continuing misadventures of neurotic New York City stand-up comedian Jerry Seinfeld and his equally neurotic New York City friends. Seinfeld featured comedian Jerry Seinfeld and his misfit friends: George, Elaine, and Kramer. Seinfeld fans took to social media on Wednesday to honor the late Jerry Stiller on the first Festivus since his death. David Puddy | As shown in "The Soup Nazi", he does not keep kosher, as he is seen eating crab bisque. The famous example is in "The Chicken Roaster", in which Kramer and Jerry switch places resulting in also switching personalities. Jerry Seinfeld is most famous for the semi-fictional role he played on the comedy show ‘Seinfeld’, loosely based on himself. He is a very picky individual and nearly impossible to please. Notably, both of them, as well as Art Vandelay (George's pseudonym), appear in the episode \"The Puerto Rican Day.\" Jerry, as Varnsen, also answered his phone posing as Vandelay Industries in order to aid George's unemployment fraud. Elaine's boss in the last three seasons and the fictitious founder of the real-life, George's boss. A catchphrase of Jerry's is that he greets him with a contemptuous disdainful "Hello, Newman" each time they meet. Uncle Leo has a son, Cousin Jeffrey, who works for the parks department, about whom he constantly talks, but who never appears. Other than Elaine, Jerry has only dated a few other women for more than one episode: Only three times in the entire series has Jerry considered marriage. Depicted as a rambling, unpredictable, and hard-nosed owner of the, Jerry's uncle. He is also an almost obsessive compulsive neat freak; he once threw out a belt because it had touched a urinal, and once commented on finding out his toilet brush had been placed in the toilet that, "I can replace that." A girlfriend of his (played by, Jerry is horrified when Poppie forgets to wash his hands after using the bathroom, and refuses to eat the food he prepared in ", Jerry almost gets into a state of panic when he finds out that, During the course of events in the episode ". [Source], Mother: Helen SeinfeldSister: Unnamed sisterUncle: Uncle LeoAunt: Aunt SilviaCousins: JeffreyGrandmother: NanaGrandfather: Unnamed Grandfather. As in real life, Jerry is a fan of comic book characters, particularly Superman, who is his hero. In early episodes, a Yankees hat sat on the counter near his computer. Newman told Jerry about Kramer's crush on his then-girlfriend, Pam, while Jerry helps Newman get a chance to date Elaine. Jerry also once claimed his name was Dylan Murphy, a man who immigrated to America from Ireland when he was a boy, so he and George could ride in a limousine reserved for a man named "O'Brien". Jerry always wears a suit whenever he has to do his comedy act. As far as sports, Jerry is a fan of the New York Mets, New York Knicks, New York Giants and New York Rangers. " Plot lines involving Jerry often concern his various relationships — Jerry often finds "stupid reasons to break up" with women which, according to Elaine, occurs "every week.". Jerry spends most of the series making a living from stand-up comedy, except for the periods when he and George co-write their own sitcom. Jerry Seinfeld | He often plays along with their hare-brained schemes, though this is often just so that he can see them fail. Later, in "The Mango", Jerry is so upset at learning that Elaine had faked her orgasms while they were together, that she agrees to give him another chance "to save the friendship". Ruthie Cohen | In the episode "The Serenity Now", Jerry lets out his emotions and cries, and is perplexed by the experience ("What is this salty discharge?"). It was revealed on the Seinfeld 4th season DVD, however, that the name is spelled "Kel." Pennypacker (Kramer's pseudonym) and a wealthy developer/industrialist. Jerry also acts in the pilot episode of their show "Jerry", playing himself. List of the best characters from TV's "Seinfeld" sitcom. By the end of the episode the two decide to be a couple again, which lasts at least until "The Pen" where Jerry tells his parents that "we decided that we don't work out as a couple." Umbrella salesman Since then, it has taken on a life of its own and is very much a real holiday celebrated by many. Soon after, Elaine goes to Mexico for the summer, coming back to discover that Jerry's relationship with Jeannie ended about a month earlier when they both screamed out "I hate you!" Take a visual walk through his career and see 3 images of the characters he's voiced and listen to 1 clip that showcases his performance. Jerry is the only main character on the show to maintain the same career throughout the series (except for the episode where he is forced into bootlegging). In “The Soup Nazi”, Newman alerts Jerry to Elaine’s troublemaking at the soup stand. A minor character calls him "Norman" in "The Bottle Deposit," but this was a mistake on the part of the actress/character, rather than any revelation of Newman's first name. Finally, in "The Barber", Jerry allows Newman to use his bathroom (he told him to flush twice) and even sit down and watch Edward Scissorhands with him, a move which comes back to haunt him later. Jerry himself perfectly sums up his relation to his three friends in the episode "The Letter". George Costanza | Brother of Helen Seinfeld. Depressed that Elaine rejected him, he dressed up as the clown from the opera. Short-tempered resident of Phase Two of the Pines of Mar Gables who seems to consistently have a grudge against Morty Seinfeld. Seinfeld has also commented in interviews that Newman is his "Lex Luthor". "Which Seinfeld character are you? The clip was posted on YouTube by PACRONYM, a political action committee which says it is “running the largest digital effort to get Trump the f*ck out of office” on its website. ), "But I don't want to be a cowboy!" Jerry Seinfeld says he never gave the late Jerry Stiller a single note during his tenure on Seinfeld because his method for the character of Frank Costanza was perfect. Created by: Steven Jerry Seinfeld's popularity ranking on CharacTour is #1971 out of 5,600+ characters. Jerry, as Varnsen, also answered his phone posing as Vandelay Industries in order to aid George's unemployment fraud. Jerry Seinfeld redirects here. There are subtle references to the fact that it was Jerry who ended it. (Jerry, however, didn't appear on Seinfeld until 1993 — the same year Ben went into production on his directorial debut, 1994's Reality Bites.) Jerry Seinfeld is an actor and comedian best known for his starring role in the hit television sitcom 'Seinfeld.' In "The Soul Mate", Jerry and Newman help each other with their romance problems. Jerry replies, "I'm pretty much like you, only successful.". Jerry's exasperation or epiphany involving Newman will cause him to clench his fist and mutter "Newman!" Jerry's is Kel Varnsen, the arch-rival of H.E. The Seinfeld Chronicles (usually said seemingly sarcastically). Jerry has been described as the straight man, he "is able to observe the chaos around him but not always be a part of it." 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Netflix was pretty much the be-all and end-all of our lives before the coronavirus pandemic, so it makes sense that we’re all leaning heavily on the streaming platform during the Covid-19 lockdown. With so many films and TV shows to choose from, though, it can be hard to know what’s worth concentrating on – particularly as… well, as our concentration levels are at an all-time low. A lot of people will no doubt have told you to watch Tiger King, Netflix’s documentary about Joe Exotic – a gun-toting polygamist who presided over an Oklahoma animal park – and the murder-for-hire plot that led to his arrest. And you’ll no doubt have noticed that the true crime series is getting a lot of (digital) column inches, as armchair detectives all over the globe insist that animal activist Carole Baskin killed her ex-husband, Don Lewis. This writer, however, would like to steer your attention elsewhere. So can we please take a break from Tiger King for just a moment and talk about Netflix’s Unorthodox instead? As in, yes, the same show which currently boasts a whopping 95% ‘fresh’ rating on Rotten Tomatoes. That show. So, what’s the plot of Netflix’s Unorthodox? In a nutshell? Based on Deborah Feldman’s memoir of the same name, it tells the story of young ultra-Orthodox Jewish woman Esther Shapiro (Shira Haas), who flees her arranged marriage that sours as she struggles to consummate the relationship and produce a baby. After making her escape,Esty heads to Berlin with almost nothing – just her passport and a handful of cash – and does her best to start a new life. Does she manage it, though? Well, you’ll have to watch it and see: no spoilers here, folks. Maybe just a bit more detail…? Fine. Much like the critically acclaimed Disobedience, starring Rachel McAdams and Rachel Weisz, Netflix’s Unorthodox focuses on one of the Orthodox Jewish community’s “chained wives”. For those who don’t know already, divorce is incredibly difficult to attain within this strict religious sect. Indeed, to dissolve an Orthodox Jewish marriage, a wife must be granted a ‘get’ – a simple document dating back to ancient times that says a couple is no longer married. Crucially, a get can only be given by a man. And, without a get, women wanting a divorce are stuck in limbo. That’s why Esty is forced to flee with just the clothes on her back and the money in her pocket: there’s really no other way out. What are people saying about Netflix’s Unorthodox? Essentially, all those who’ve taken the time to watch the series are positively obsessed. “I wish Unorthodox was getting a fraction of the press Tiger King is!! Probably the best new thing I’ve seen this year, I could have taken twice as much of it. Shira Haas is unbelievably great,” tweeted one fan. Another wrote: “Everyone needs to watch Unorthodox on Netflix… the actors (especially Shira Haas, who plays the lead) are just phenomenal . By far one of the best mini series I’ve ever watched “Unorthodox is hands down the best series to binge-watch right now,” insisted another. “Shira Haas’ brilliant performance gave me goosebumps.” And even Stylist’s own Alessia Armenise, famed around the office for her discerning good taste (read: dislike of mostly everything), has piled praise upon the four-part series. “I love that it focuses on a girl so desperate to break free from convention she is willing to risk everything,” she explains, when I ask her what is it she liked most about the show. “She wants out of the rules that make her feel small and lesser than a man, yet her culture is so ingrained within her that you see her unable to let go of some of the stricter beliefs that underpin the closed society she was once a part of.” What else do I need to know about Netflix’s Unorthodox? How about the fact that Unorthodox is the first Netflix series to be primarily in Yiddish? That’s right: the show switches from English to Yiddish to German, making it all the more necessary to concentrate on the scenes unfolding before you (ideal if your coronavirus resolution is to stop aimlessly scrolling through Instagram, I guess). Is Netflix’s Unorthodox really better than Tiger King? If we’re being objective, the two shows are incomparable: they are starkly different in terms of tone, format and subject matter. Unorthodox is, however, the sort of powerful true story that will sit with you long after the credits roll – and will open your eyes to a largely unseen community, one which places an extraordinary amount of pressure on its women. Watch the trailer for Netflix’s Unorthodox below: Subjectively, though? This writer infinitely preferred Unorthodox. So where can I watch Netflix’s Unorthodox? It’s still available on the streaming platform now – as is Making Unorthodox, the 20-minute documentary that chronicles the creative process and filming. Kayleigh Dray is Stylist’s digital editor-at-large. Her specialist topics include comic books, films, TV and feminism. On a weekend, you can usually find her drinking copious amounts of tea and playing boardgames with her friends.

Some industries were hit especially hard by the coronavirus pandemic and social distancing orders. Restaurants, movie theaters, live theaters and music venues were all greatly harmed. But one other industry that got hit especially hard was tourism. If no one can travel, after all, those businesses cannot function the way they normally do. However, there is help on the way, both from the receding of the pandemic and from funds from the American Rescue Plan stimulus package. A recent MarketWatch piece looked at how things are playing out in Napa, California, a place that often draws tourists. The site quotes the city’s finance director as stating that tourism revenues are not likely to reach back to pre-pandemic levels until 2024. Napa, the article said, will receive about $15 million from the American Rescue Plan, which the city plans to use in order to “plug revenue holes” for the next three fiscal years, while the region’s restaurants, wineries and other businesses accelerate their re-openings. However, Napa is far from out of the woods, as the city still has expenses to take care of from as far back as the Great Recession. In addition, the city must also deal with the threat of droughts and wildfires. The National League of Cities has come up with a calculator for cities to figure out what allocations of money they’re likely to receive from the American Rescue Plan. Some cities and municipalities have said that they’re looking for instructions as to how to spend their stimulus funds and what the rules are for them. Another tourist destination reportedly struggling at this stage of the pandemic is Las Vegas. According to a report last month, overall revenue from casino gambling in the state of Nevada has been surging, with March going down as its biggest month in eight years. The strong performance was driven, in part, by the return of the NCAA Tournament after that event was canceled in 2020. However, the Las Vegas Strip itself has been struggling, as it is much more dependent on tourist income than most other parts of Nevada. Strip casinos posted $500 million in revenue in March of this year, which was a big increase from March 2020. “It was a phenomenal gaming win month—it surprised a lot of people,” Michael Lawton, a senior research analyst for the Nevada Gaming Control Board, told Forbes back in late April. “We anticipated a good month, but I don’t think anyone saw this amount coming.” Many of the events that typically attract people to Vegas, including major shows, conferences and conventions, have still not returned, although the largest trade show, the technology conference CES, will return to Las Vegas next January, its organizers recently announced. Stephen Silver, a technology writer for The National Interest, is a journalist, essayist and film critic, who is also a contributor to The Philadelphia Inquirer, Philly Voice, Philadelphia Weekly, the Jewish Telegraphic Agency, Living Life Fearless, Backstage magazine, Broad Street Review and Splice Today. The co-founder of the Philadelphia Film Critics Circle, Stephen lives in suburban Philadelphia with his wife and two sons. Follow him on Twitter at @StephenSilver.

Update: Jan 12: CBC: Tim Hortons says the latest price hikes have nothing to do with the dispute with franchise owners. YYC: Timmy's: how you do talk! GWNFA: Don't see price hikes as price hikes; see them simply as "adjustments" to the menu board. Help, I can't stop laffing ... sardonically. Great Newspeak, eh? What year is this again? Protest against Tim Hortons reaction to new minimum wage planned across Ontario I wonder if the people who have such loyalty to Tim Hortons are aware it no longer has anything remotely to do with the hockey guy whose name it bears. It's just a catch-phrase for hundreds of individually-owned franchises around the world, purchased from a massive conglomerate with some extremely wealthy former heads of other extremely massive enterprises heading up its Board of Directors. Tim Hortons, Burger King, and Popeyes Notice, there's no apostrophe indicating that the outlets are Tim Horton's (as they once were); there's just an "s" indicating that there are multiples of them in multiple countries. There's nothing Canadian about it. Nor are any bones made about what's required to be a small cog in something this huge: BIG is where it's at. Not necessarily "better". Nostalgia and convenience are just rungs on the ladder to somebody else's BIG. Franchise employees are expected to cheerfully support someone else's dream of BIG. And that goes for the customer as well, as demonstrated by the fact that should you want to take RBI up on its offer to "share your feedback", be informed that the page you land on will say: "Not Found" Protests aren't generally effective in these days of BIG because the actual string-pullers are far too far removed from the general public. As demonstrated above, the average Joes and Josies who drink Timmy's brew, and have concerns regarding the rights of Timmy's employees, cannot access the top because the ladder has been pulled in. They can try to contact Timmy's "customer relations" staff, but here's the thing about that, eh? -- only about half, or so, of the Timmy's outlets are sympatico with RBI these days. The other half, or so, have joined together to form a kind of union called the GWNFA: Here's what the GWNFA says about the local cut-backs due to the minimum wage increase: See? Everbody's a victim. So with whom do we sympathize - the hopeful individuals who bought Timmy's franchises with the dream of building something for themselves and their families while offering employment to others who need it? Or the employees who deserve a decent minimum wage without having to pay for it in loss of various perks? See, that's how the really big guys get to mess with just about everybody else's brains. Here's a kicker: the cloying Tim Horton nostalgia that keeps people coming back (because, hey, it's Canadian, eh, and we love hockey, eh, and we still love Timmy, rest his soul, eh?) - not to mention, "what the heck, it's close to where I work" - means that the protests are not likely to have any effect. Why? Because the protesters need their Timmy's, they love what they think it stands for, and when they get tired of waving their signs, they'll take a coffee break and be served by an employee whose breaks have been curtailed. In other words, caught in a dilemma between protesting the big guys and trying not to put the little guys out of work -- which still amounts to aiding and abetting an organization that has always, and likely will always, exploit people who need jobs. Hey, even the police and other trusted "authorities" loved Tim Horton - so much so that they covered up for him when he stupidly caused his own death in a car crash in 1974. It took over 30 years before the information was released that Horton had been fueled by alcohol and drugs as he sped towards Buffalo. See, we think we know what's going on in our world, but we know only what we're told by the "authorities", and the corporate media. It's quite probable that family influence was brought to bear upon them, not just out of love and respect for Timmy himself, but so that the company's profits would not be adversely affected by bad press. In fact, after his death, Tim's heirs wanted cash, not shares, and there was one person only who was willing to purchase the whole corporate shebang, and he was not a Horton, merely married to one. She was made a joint owner, therefore it could honestly be said that it's Timmy's own blood doing this number on the current employees. His family members are all worth millions from having exploited the minimum wage. But "worth" is a subjective term. They always could have paid their employees better, but they didn't do any more than they absolutely had to - nor do they now. Timmy's grew out of nostalgia for a fantasy, and on the backs of employees who have always worked hard, for long hours, and for minimum wages. Yet nobody has ever before protested on their behalf. And I suspect the only reason they are inspired to do so at this moment in time is because the media have been working against re-election of Ontario's Premier (on or before June 7/18). (The Star comes right out and says that Wynn is "a drag on her party".) So where does a Timmy's employee get a fair shake? To whom should the protesters on their behalf direct their case? Your guess is as good as mine. Some people say the government, both provincial and federal, because apparently: Paid coffee breaks or tax-free snacks are not a human right ... The only real solution to the problem lies with the employees themselves. They all, en masse, must refuse to work. And they'd have to count on all persons seeking employment to avoid Tim Hortons. Not going to happen. Even with the perks removed, aren't the workers still ahead of the game with the minimum wage increase? Will they take the money and put up with the lack of perks which, anyway, are not at all magnanimous? After all, they don't plan to be a Timmy's employee forever. New people coming in will eventually not know the difference, because when you need a job you don't ask about the perks, you ask about wages. My prediction: The public protests will peter out, the GWNFA's lawsuit will be settled to the benefit of the franchisees - not the employees - and, all told, the workers will find a few cents more in their pay cheques. Personally, I've never been a fan of Tim Hortons, particularly since Afghanistan was barely stormed into, on the false premise of searching for Bin Laden, when a Tim Hortons franchise opened up there for the comfort of the invaders. I'll meet with other people at Timmy's if that's where they want to be, but it's never been my first choice for coffee -- and donuts are bad for you. Well, I might like that donut place Mary Walsh frequents: (YouTube) Photo: 570 News JP: The Latest BS We Expect You To Believe! * * * * * * * * ----> NEW May 27 Ottawa Indigenous people face health care discrimination LINK Butch's Story: LINK [Thanks to Brian O'C] Monkey Pox: Public Health Fear Porn Dr. Robert Malone LINK VIDEO: Dr. R. Malone: U.N.-Biden "Health" Scheme Seeks Global Gov't LINK VIDEOS: James Topp still on the march LINK <---- Earlier news items moved to foot of Sunday Report for archiving. 🚚 🚚 🚚 🚚 🚚 🚚 🚚 🚚 * * * * * * * * --->NEW May 09 Next pandemic will be controlled by the WHO Steve Kirsch LINK (Thanks to Dr. Higgs) OCLA Statement on Prof. D. Fisman LINK [Thanks to Dr. Higgs] UofT Prof D. Fisman exposed as "Covid" misinfo spreader Steve Kirsch LINK Fiction Disguised as Science to Promote Hatred Guelph U Prof. B. W. Bridle LINK Dr. Fauci: The pandemic is over ... oops, NOT over yet. Masks Increase Lung Cancer Risk P4YT2 LINK The Exposé - UK - Vaccine Reports from Canada and around the World. LINK SEE MORE HERE: (Scroll down to 2022) * * * * * * * * Photo by Brian O'Connor, North Bay QUOTE of the MONTH: "A Nation of sheep will beget a government of wolves" - E.R. Murrow *** NOTICES *** ** Hassan Diab ** France Sets April 2023 Trial Date! Read what you can do to help Hassan Diab. LINK "THE LIGHT" Paper LINK DRUTHERS: If I had my druthers, we all would know the truth - LINK Mounties for Freedom LINK CDN Civil Liberties Assoc. Constitutional Rights Centre ONT Civil Liberties Assoc. (OCLA) LINK LEADING CAUSES OF DEATHS IN CANADA WorldAtlas - LINK 50 Yrs of Failed Predictions * DR. ROGER HIGGS * PROJECT LOG: LINK PETITION: Stop Moe Harkat’s deportation to torture LINK Will We Allow Canada To Deport Mohamed Harkat To Torture? ... HuffPost The True North Not So Free ... YYC: Moe needs help with his legal costs. Visit here to donate online. FREE ASSANGE! Read: CounterCurrents Watch: UK Column *Israel’s Forever Nakba Against Long-Suffering Palestinians Palestinians mark 74th anniversary of 1948 Nakba WAFA 15/05/22 Amnesty.org: This is Apartheid. 05/22 Jewish Voice for Peace: Israel Palestine Conflict PCHR: Palestinian Centre for Human Rights IMEMC News: ISRAEL'S ONGOING ASSAULTS ON PALESTINIANS AND THEIR CHILDREN Palestine Photo Project

Tuesday, August 5, 2014 For the last month, the daily routine for Ari Litov have been constant air raid sirens warning people they have 45 seconds to get into a bomb shelter, because of a pending attack from Hamas rockets. On the first day of what is expected to be a three day ceasefire, Litov told Maryland's News Now that Tuesday was relatively calm. "It's the first day in a long time where we didn't have many sirens going off, that is just before the ceasefire kicked in at 8 o'clock in the morning, we had as many as 25 rockets come this way," Litov told WBAL News. Litov, who grew up in Pikesville, has lived in Israel since 1991. Litov, his wife and three sons live in Gan Yavne, which is about 25 miles from Gaza. While the U.S. government and others hope that today's ceasefire leads to a lasting peace in the region, Litov is not optimistic. He compares Hamas to a "bully," who does not only want to eliminate the State of Israel, and the Jewish people, but all non-Muslims. "The truth is Israel moved out its ground forces, because it had destroyed all of the Hamas tunnels," Litov said. Those tunnels are used to move Hamas soldiers, and weapons, and to store rockets aimed at Israel. "Peace is impossible," Litov added. He notes that a lot of Israelis don't know what will happen next.

The 2006 Independent Activities Period (IAP), which will run from Jan. 9 through Feb. 3, offers everyone at MIT -- students, faculty, staff, even alumni -- a chance to break away from the routine and try something new. Courses range from Hebrew to knitting and from running to philosophy, so there is something for almost everyone. Many of the classes are for beginners, making this the perfect time to learn a new skill or hone an old one. For a full listing, go to web.mit.edu/iap/. Here are just some of the highlights: Food and cooking Old Food: Ancient and Medieval Cooking Anne McCants, Howard Eissenstat, Margo Collett Wednesday, Jan. 11, from noon to 5 p.m. Next House. Sign up by Jan. 5. Limit: 25 participants. Afternoon of good old- (really old) fashioned ancient and medieval cookery. Class will prepare, cook and eat medieval foods from both sides of the Mediterranean Sea. Preparations will involve the use of authentic period recipe books. Contact: x8-6669. Athletics and exercise Middle Eastern Dance Mondays and Wednesdays through January, from 1 to 3 p.m. T-Club Lounge. Classes consist of warm-ups, exercises focusing on isolation and coordination, plus dance combinations/choreography. Wear a leotard and tights or loose-fitting clothes to class. Boston and Cambridge Chocolate Tour of Boston Rachel Chaney, Chaitra Manjunatha Saturday, Jan. 21, from 11 a.m. to 3 p.m. Meet in Lobby 7. Want to know where to get good chocolate in Boston? Or just want to take a tour around Boston and eat chocolate? Go on a tour of Boston that stops at chocolate hot spots. You can buy or eat the best chocolate Boston has to offer. Sponsored by the Laboratory for Chocolate Science. Arts and crafts Ikebana: The Art of Japanese Flower Arranging Tuesday, Jan. 24, from 1 to 2:30 p.m. Room E38-714. Advance sign-up required. Limit: 15 participants. $10 material fee. Hiroko Matsuyama, an Ohara School of Ikebana instructor, will demonstrate the basics of this ancient art. Participants will create their own flower arrangements. Contact: x8-8208. Finance and economics Searching for a Mate: Evidence From Speed Dating Experiments? Ray Fisman of Columbia University Tuesday, Jan. 10, from 2 to 3 p.m. Room E51-372. Economists don't believe in survey results. They call it "cheap talk." This applies to an even greater extent in realms where individuals have trouble admitting their true preferences to themselves, let alone reporting these preferences to others. This class studies dating preferences through the revealed choices of real-life daters in a research speed-dating service that was set up for this purpose. This talk will analyze what men and women really want, as revealed by their actions in a real dating situation. Contact: x3-3971. Hebrew Literacy Marathon Wednesday, Jan. 25, and Thursday, Jan. 26, from 4 to 8 p.m. Building W11 - Small Dining. Sign up by Jan. 9. Limit: 25 participants. $30 material fee. If you know anything at all about Jewish living or Jewish culture, but you don't know even one letter of the Hebrew alphabet, this class is for you. Be part of an eight-hour Hebrew reading marathon. You will learn the aleph-bet of Hebrew, become familiar with 300 words for Jewish living, and develop a love and appreciation for Hebrew. No prior knowledge of Hebrew required. Contact: x3-2982. Sipping From the Fire Hose: Balancing Academics, Friendship, Family and a Social Life Tom Robinson, Linda Noel Wednesday, Jan. 11, from noon to 1 p.m. Room 1-135. Limit: 25 participants. Have you ever dashed across the Massachusetts Avenue crosswalk with two seconds left on the clock because you're late for an appointment? Ever skipped lunch or operated on too little sleep? Do you feel like you have to rush from commitment to commitment in order to meet your obligations? This workshop will look at several ways to develop strategies that will help you during those all-too-familiar crunch times here at MIT! What better time to think more globally about balance in your life than during IAP. Please bring your lunch. Drinks and dessert will be provided. Contact: x3-7605. The 16th Annual Salute to Dr. Seuss Monday, Jan. 23, from 5 to 6 p.m. Gather around, boys and girls of all ages, for a celebration of the sublime and wacky world of Dr. Seuss. You will hear Professor Henry Jenkins read works and talk about Seuss's relationship to modern art and popular culture. Also on tap: A screening of the good doctor's remarkable live action feature film, "5000 Fingers of Dr. T." An MIT tradition marches forward. Contact: x3-5038. History and Mystery of the Tarot Tuesdays, Jan. 10 through Jan. 31, from noon to 1:30 p.m. No limit, but participants must sign up by Dec. 24. Classes will explore the history, origin, use and art of the Tarot. Students should purchase the Rider-Waite Tarot Deck or similar learning deck for use in class. Students are welcome at any session but are encouraged to attend all. Contact: x8-5612. MIT Campus Sustainability -- Challenges and Responses Tuesday, Jan. 10, from noon to 1 p.m. Room 56-114. Sign up by Jan. 6. Limit: 60 participants. Presentation and discussion on MIT's campus environmental challenges and on programs and activities to minimize their impact. Includes special presentation on the recent solar panel initiative. Moderated by Steven Lanou, program manager for sustainability initiatives (Environmental Programs Office). Contact: [email protected]. Philosophy Trivia Quiz Helena de Bres Friday, Feb. 3, from 2 to 4 p.m. Room 32-D808. Pit your capacity for abstract thought against that of the professionals, at what promises to be the most "profoundly trivial" event this IAP. Which famous philosopher rescued Naomi Campbell from the clutches of Mike Tyson with the words "I suggest we talk about this like rational men"? What does Karl Marx have in common with Jude Law? Does "Metaphysics" come before or after "Physics"? What is the meaning of life, anyway? All this and more! MIT Philosophy: If it's deep, we've thought it. Come get yourself some of the action. Contact: x8-8084. Politics and social science U.S. Special Operations Forces Roles and Missions Lt. Col. Chris Conner Tuesday, Jan. 31, from 9 a.m. to 4 p.m. Room E38-714. Limit: 20 participants. The use of U.S. Special Operations Forces has figured prominently in the response to the 9/11 attacks and in Operation Iraqi Freedom. Consequently, much has been written regarding their roles, training and recent operations. This class is designed to familiarize you with the actual charter of these unconventional warriors as well as to dispel some myths, rumors and innuendos. Contact: x8-9440.

From the JTA The old Jewish cemetery in Eufaula, Ala., hasn’t been used in years. “The monuments are just crumbling,” said Sara Hamm. She and her family are the last Jews living in this once-booming cotton and railway town on the banks of the Chattahoochee River. The Jewish cemetery’s first burial dates from 1845, when German Jews began arriving as merchants and dry goods salesmen. They bought a synagogue in 1873, but sold it in the early 1900s when their numbers dwindled to several dozen. The cemetery, with its 84 burial plots, fell into disrepair. In the mid-1980s Hamm’s grandmother Jennie Rudderman began restoring it, righting headstones and clearing away brush. After she died in 1999, Hamm took over as volunteer caretaker. But the job is wearing her down. “It’s been left to its own accord now, like everything else in small-town America,” she said. Similar stories repeat across the land, from the rust belt of western Pennsylvania to the Bible Belt in the South. As factories closed down and populations shifted westward, once-thriving Jewish communities declined and synagogues shut their doors. The only thing left behind, in many cases, were the cemeteries -- with no one, or almost no one, to take care of them. Jewish donors and volunteers are chasing after their roots in Eastern Europe and the former Soviet Union, cleaning up the abandoned cemeteries of their ancestors, but similar attention has not been paid to the at-risk cemeteries of their parents and grandparents in the United States. “It’s an error for people to think it’s only in Eastern Europe that cemeteries are in disrepair,” said Nolan Altman, coordinator of the online burial registry of JewishGen, a Jewish genealogical website. “It’s right here at home.” Click here for the entire article.

...or at least the frame of mind to be back in the studio. Transitions are sometimes hard to navigate. I never seem to have trouble going from working to being home, cooking, throwing myself into family life. It is taking myself from home, and all its coziness, to go back to work. Even though I love the work. It is taking the step to the unknown. Maybe I should look into cultural rituals that mark transition. Like the African American tradition of jumping over the broomstick at the wedding. The Jewish wedding tradition of stepping on a glass wrapped in fabric. What's my ritual? So to get back I am looking the last thing I finished (finished is relative here) before the holidays. I resolved the design from a previous post. I did a lot of moving around, serious editing and minimal "quilting". I am starting to not even think of these as quilts so much as fabric assemblages. Now that I type that let's not go down the label path. ick. As my good friend Kathleen says, "It is what it is." How true. I like it. I am fascinated with the bits and pieces falling about. Patterning and what happens between the elements. I had to stop on my way home this morning. Waiting for my turn while the chipper took care of the many fallen trees around here from previous ice storm. I looked out the window and couldn't resist the lines in the road, the cracking and patterning. Took out my camera and here it is. I will be playing with this later. We see what we are drawn to. Happy New Year.

As most Moroccans, I guess we eat more beef in my house than any type of meat, with chicken queuing close behind, after comes fish, and sea food, then a once a week lamb in Fridays couscous, and to be honest I can't remember the last time I fixed veal, but I probably will be posting a tagine veal soon. Meat: beef, lamb and chicken are very popular in making tagines, and the cooking time of a medium tagine for about one kilo of meat will take more or less 2 hours and a half, sometimes more, depending on the size of meat cuts. As a tourist, it's good to know that some areas, especially the south, goat and camel meat may be turned into tagines. However, camel meat is a delicacy and not eaten on a daily basis, but only at parties, big occasions and wedding receptions. In some areas, rabbits and pigeons can also ended up in tagines. Play safe and always ask type of meat used in your tagine to avoid any bad surprise. Due to Morocco being a muslim country, most of the meat is Halal. However there is also Kosher butchers for the Moroccan Jews community. Similar to Jewish Kosher laws, Muslims cannot eat any pork or pig meat. Both religions contain some points of similarity, representing dietary laws of Abrahamic religion. So all meat served in restaurants is Halal or Kosher as there are certain laws that Muslims and Jews follow when it comes to meat. The government specifies certain rules for animals' slaughtering. Here are some laws that Muslims and Jews follow when it comes to meat: 1-Animals must be alive and healthy at the time of slaughter. 2-All blood should be drained from the carcass. 3-Stunning is not allowed either electrical or gas or percussive method. So if you don't eat Halal or Kosher, you have to make inquiries via your travel agent to help you find a non-halal butcher, where pork meat is sold. Chicken: in Morocco, there are 3 types of chicken: Djaj Beldi or Baldi, Djaj Roumi and Djaj Croisé. The word "Djaj" means “Chicken”: a-Djaj Baldi : It's fed only grain, bread soaked in water, any vegetables and fuits left over. They are never given any antibiotics. It takes over 2 hours to cook djaj baldi, depending on its weight. It's considered the most delicious type of djaj and most expensive as well. Traditionally, djaj beldi is considered as a natural dietary remedy, and is recommended for nursing mothers as it has been known to increase the milk supply. Moroccan nursing mothers consume djaj beldi for at least 30 days after childbirth, prepared in different ways, mostly in Rfissa dish. Djaj Beldi is also considered as a traditional medicine to conceive. Women who wish to start a family and for some reasons the conceiving process is delayed, they turn to a traditional recipe made of Djaj Beldi and Msakhn, which is a very elaborated version of Rass El Hanout, also called Moroccan Viagra for humour sake. The fertility slow-cooked Djaj Beldi is first marinated with Mssakhn overnight, then cooked, with the help of granny, mum and aunties, for several hours. Before her man shows up, the wife has to make sure no curious family member is around, and this is quite a challenge with all the endless hilarious quotes, teasing jokes and funny sayings regarding this very important Mssakhn/Djaj Beldi night! Finally, when everyone leaves, and the husband comes back from a busy day at work, he smells the delicious flavours in the kitchen,then a fire in his underpants is started; sorry I mean in his heart :). Djaj Beldi dish will turn him on and finally will settle him down to start a family which he will never regret. b-Djaj Roumi : also known as djaj lbyad which means “white chicken”. This is the fruit of incubation method mostly located in Casablanca. The eggs are placed in large walk-in incubators, kept warm and periodically rotated by machine. They begin to hatch in about 21 days. The chicks peck their way out of their shells when they are ready. They are then sprayed with a mist of vaccine against diseases, then shipped to the nearby farms. This becomes the most affordable meat in Morocco and it takes less time to cook, between 30 to 45 minutes. It's less tasty than djaj beldi, but due to its price, it is more popular. c-Djaj Croisé: This is the reformed and marketed laying hens known as “élevage des poulets de réforme” in French. Commercial laying hens are moved to laying farms just before they start laying eggs, and they are kept there for more or less 2 years. We distinguish first choice of Croisé (the one with full plumage), second choice (half bald hens) and third choice (the one with bruises, cuts and scratches). It's less delicious than Djaj Beldi but more delicious than Djaj Roumi. This is the type of Djaj most used in occasions as weddings etc... In short we summarize the physical characteristics of chicken as follows: Beldi is tall and skinny, with colourful plumage. Roumi is short and fat, with white plumage. Croisé is compact round chicken, with brown plumage. K. El Mary K. El Mary

On facebook, the #1stsevenjobs has been trending. How many jobs have I had? I have been working officially and paying taxes since it has been legal to do so. ¼ or so of all paychecks are eaten up by the man, for war and for meat subsidies I suppose, and a little welfare. Much of our taxes go into things to which I am morally opposed. A timeline of my labor essentially highlights class stasis within advanced capitalism. I bet I am forgetting jobs here and there. The thing about jobs is that they are boring and I have had a few of them. This could be something more cohesive, but for now it’s a list and a few thoughts. 1: Age 6: Housesitting the neighbor’s cat/garden while they were in Austria. I wasn’t good at using the front-door key and ended up turning it with my teeth. I made $84 and was so proud. I’ve had many housesitting gigs since then but those are too many to count. 2: Age 8: Painting rooms in Hotel Santa Fe with my mom. We had avocado sandwiches on the scaffolding, on sourdough bread with sprouts and dijon mustard. This solidified my understanding that nothing is better than lunch. 3: Age 12-14: House cleaning, plaster repair, and painting with my dad over the summer. The drugged out former tenants sold us a champagne-colored Mazda sedan for $1, which would officially be my 1st car (Pikachu), though it overheated to the point of no return on my first ride, driving Noah home from school. In the car was $12 worth of loose change, which my dad used to buy coffee and tea for us at Ohori’s throughout the job. Also on that job, my dad had me clean windows using newspaper. Once the newspaper box was open with .50 cents he took out a stack of 20 or more papers, reasoning that it was better not to take too many of the free newspaper so that those would be left for others. 4: Age 14: Selling burritos out of a basket to office workers near the plaza (dad gave me seed money for ingredients, woke me up, and did most of the work making the burritos). That tortilla dough raised enough for a ticket to Oaxaca. 5: Age 15: Ad sales, Sustainable Santa Fe Guide, paid on commission, made $106 in an entire summer of 20+ hour work weeks. 6: Age 16: Bali Art Sale – I organized/ran pop-up shops of Indonesian imports for this enchanting and gregarious woman, Darcy, (who recently came back into my life as the best neighbor ever) while she was out of the country. 7-10: Ages 16-17: Gardener at St. Francis Hotel, gardener at Monte del Sol, construction labor for Qi-Gong teacher, Busser/barista at Amavi restaurant. At this time, I was devastated to have been rejected from the Bali Art Project, and determined I would work as much as possible and go to Indonesia by myself. (I didn’t, I ended up using what I had saved for community college and eventual emergency dentistry). I did the practices Mark Mikow had taught me while working – breathing in all the energy around me and transforming it into light/love. (Now that I’m on job 23 or so I’m doing the same thing). 11: Ages 17-19: Farmer’s market – waking up at 5 for minimum wage, often after illegally drinking at some of the first parties I was invited to and showing up after 2 hours of sleep. (I was the star employee). 12: Age 19: Ohori’s – barista. I ended up being fired so the manager could hire some friends. A friend I made there, Dave Mcp., was also fired after like 3 years or something. 13: Ages 19-20: Yoberri – I worked at a frozen yogurt shop to romanticize for myself the cultural climate and location where my parents met, when my mom was manager at “Eat Your Heart Out” yogurt, in Ventura CA. I also became manager at my yogurt shop. I talked left wing politics with the first owners, and tried to convince them to create a vegan option (nope, I’ll never understand how people for whom morality is a big talking point, who have dogs and love hiking, don’t think critically about speciesism). When the original owners sold the shop to some Jewish people from Mexico, I talked with them about religion and music. They told me to keep the yogurt recipe secret – like the name of god? 14: Age 20: Mills Cognition Lab: Self-designed music/cognition/memory experiment – The professor said my methods were solid and it could get published if I re-did the experiment with a larger sample size, but for some reason I didn’t? Maybe if I had I would be on the way to a PhD in cognitive science. 15: Age 20: Palmer Lab, UC Berkely, student researcher, (unpaid, or rather, I paid to be going to school, or rather, my mom and I are both now paying for that time when I got to work at the Palmer Lab). 16: Age 21: KIT Macquarie Brain Research Lab: I wanted this position so much, and I was so happy I got it. (Unpaid). Here I also had the opportunity to design my own music cognition experiment but didn’t have enough time to pass ethics. Maybe if I had insisted on an extra semester abroad I would have catapulted into a PhD in neuroscience research… 17: Age 21: Macquarie Music Cognition Lab – this was on a volunteer basis, I didn’t think of the possibility to ask for school credit until just now… 18: Age 22: Mama Pacha: because I wrote a good cover letter, was vegan, and had taken some cooking classes for fun, I became the assistant chef at a raw vegan restaurant, which I would argue was the best restaurant in Santa Fe during the minimal time it was in business. I loved my boss. Here’s an old post about this job. 19: Age 22: SITE Santa Fe: I graduated college and wrote a good cover letter to get this one. Santa Fe minimum wage + a complimentary education in contemporary art, and the opportunity to rub elbows with idol art babes. I also developed curricula and taught art classes for at risk/imprisoned youth. I got in trouble for giving one of my students my contact when she asked. Not as much trouble as those kids were in though! Another time, a girl said “I want to be like you, I want to go to college, but heroine is addictive.” Her boyfriend had just died of a heroine overdose. We sang along to pop radio together, she did Ariana Grande’s parts and I sang the Weeknd’s verse. 20: Age 23: Thai Vegan: I wasn’t making enough money to survive at SITE, so I took a second job as a waiter at Thai Vegan. With tips, I made about $12 an hour, $2 more than I was making at SITE. I was promoted to manager after a few weeks and promptly quit. 21: Age 24: Personal chef for SCUBA on their mobile art gallery tour. I fed the four of us on the road + gallery-goers across the nation pretty fucking gourmet fare with the help of Crocket’s EBT and a the dull-knives of others across the country – until Chris and Crocket bought me a good knife in China town. Since I was technically laid off between SITE shows at the time, I qualified for EBT and spent about half an hour on hold with the office each day, they sent me the card but I never got any money from the man, man. 22: Ages 24-26 Santa Fe Dry Goods After being hired to do sales on the high-end retail floor I was pulled for the web-team where I made more than minimum wage for the first time. I built the SEO of the ecommerce store until we were the first results for 80% of our designers, along with serving champagne for special events etc. I left because I was awarded a residency/scholarship in interaction design at Fabrica, and also into Aalto university in Finland. Then I had visa issues for longer than personal finances could stand and got a restaurant job… 23: Age 26 Geronimo: I wrote a good cover letter, highlighted the serving experience I’ve had across jobs. I dearly hope that this will be my last service industry job. Working in fine dining is reminding me of life at age 17. Like I’ve said before, we’re all just the groundwater, supporting the 1%. Where’s your beautiful smile?

Thriving in an Age of Fracture: Yuval Levin’s Prescription for American Culture by Jacob Reses For those feeling adrift amid the tumult of our politics, economy, and culture, Yuval Levin’s new book offers hope that some good can be found in the turmoil around us. Earlier this month, the Jewish people read Parshat Bechukotai, the portion of the Torah in which God promises His chosen people that He will remove wild beasts from their midst if they obey His commandments. On the surface, this pledge may appear to be in tension with the promise delivered in Isaiah that the wolf and lamb will not be absent from the world of the Messianic era but rather shall lie down in it together. Yet the Lubavitch tradition teaches that there is no contradiction here. The wolves and other beasts need not disappear from our world if their wild nature can be altered. God’s words are a promise that they can be tamed and put into our service. There is a lesson here: when confronted with the wild in our own world, we should seek not to destroy but to subdue and harness, so as to find what is good even in what seems threatening. To my knowledge, Yuval Levin, Hertog Fellow at the Ethics and Public Policy Center and editor of the quarterly policy journal National Affairs, does not identify particularly with the Chabad movement. But he shares its optimism about the potential that lies in what is untamed in our world. The Fractured Republic, his latest work, represents his most wide-ranging effort to demonstrate that civilization, confronted with the wild tendencies of modern life, has an enormous capacity not to fend them off but rather to assimilate what is best of them while mitigating what is worst. “Even as we resist the excesses of our age,” Levin writes, “we should nonetheless find the best in its predilections.” For those feeling adrift amid the tumult of our politics, economy, and culture, The Fractured Republic offers hope that some good can be found in the turmoil around us. Retaining and Rebuilding the Ties That Bind Such optimism that the excesses of the modern world can be tamed is characteristic of Levin, whose last book, The Great Debate, was a study of the contrast between Burke and Paine. He has brought this optimism—which focuses on the good that can come from harnessing changes that at first appear to threaten what we have inherited—to his writing from the start of his career. His first work, Tyranny of Reason (a book long overdue for republication in some form), is an argument against what Levin calls the “social scientific outlook”—the modern effort to apply the scientific method far beyond its proper sphere—and the anti-democratic technocracy it so often breeds. But the book is far from a blanket case against modern social science; it is rather a case for epistemological humility, for a recognition of the limits of the discipline so that it can play its proper role in providing context, not comprehensive knowledge, of how human beings live. Similarly, though his second book, Imagining the Future, is in part a warning of the dangers inherent in reducing inherited taboos to concrete arguments grounded in modern scientific knowledge, it urges conservatives not to retreat from scientific debate conducted on these terms. Levin calls instead for a careful balancing act—a recognition that while the “replacement of sentiment by argument” in public life carries real risks, it is essential work in a scientific age, and it can be done responsibly, “with an eye to what is worth preserving and protecting.” We need not fear science and reason, he argues in these early works, so long as we learn to combine them with and subordinate them to deeper truths. The Fractured Republic is different from these works because it confronts not an intellectual challenge but a social one: retaining and rebuilding the ties that bind us to each other and that provide order in our lives in spite of forces that tug us apart. To help the reader understand those forces, Levin begins by contrasting our world with what has come before. During the 1950s, Levin writes, our consolidated society—a mass culture propagated by mass media and built on broadly shared social norms—provided us social stability. Our consolidated economy, in which dominant firms in each industry worked symbiotically with dominant labor unions, was the envy of a world that had been torn apart by war. This age was far from perfect, but signs of progress were apparent in the post-war decades: cultural liberalization during the 1960s, particularly on issues of race, and economic liberalization in the late ’70s and ’80s. No matter one’s views on politics or culture, one could find at least some optimistic trend lines during this period. Today, decentralization is the new norm of American life, and the accumulated capital of consolidation inherited from the war era has largely been drawn down. Institutions of social authority, such as major media companies and organized religion, lack both the confidence of the public and confidence in themselves. Meanwhile, legacy firms built on integration and outdated labor arrangements with large unions have lost their footing in a global economy that demands maximum efficiency at every level. Read more: www.thepublicdiscourse.com

The aftermath of the attack is filled with stories of ordinary people responding to disaster with calm, courage and compassion. It was a moment that we shined as a people, and we should not forget it. I read this in the editorial page today and thought I would share. NEVER FORGET! By Rebecca Solnit September 11, 2009 Al Qaeda’s attack on New York’s twin towers eight years ago today killed about 2,600 people, destroyed buildings, contaminated the region and disrupted the global economy, but it did not conquer the citizenry. When the planes became bombs and the towers became torches and then shards and clouds of dust, many were afraid, but few panicked. Instead, hundreds of thousands of people rescued each other and themselves. Even as New Yorkers worried about more violence to come, a spontaneously assembled flotilla of boats, ranging from a yacht "borrowed" by police officers to a historic fireboat, evacuated 300,000 to 500,000 people from Lower Manhattan, a nautical feat on the scale of the British evacuation of an army from Dunkirk in the early days of World War II. As Adam Mayblum, who walked down from the 87th floor of the north tower with some of his co-workers, wrote on the Internet immediately afterward: "They failed in terrorizing us. We were calm. … If you want to make us stronger, attack and we unite. This is the ultimate failure of terrorism against the United States." Far more people could have died on 9/11 if New Yorkers had not remained calm, had not helped each other out of the endangered buildings and the devastated area, had not reached out to pull people from the collapsing buildings and the dust cloud. The population of the towers was lower than usual that morning because it was an election day and many were voting in the mayoral primary before heading to work; it seems emblematic that so many were spared because they were exercising their democratic powers. Others exercised their empathy and altruism. In the evacuation of the towers, John Abruzzo, a paraplegic accountant, was carried down 69 flights of stairs by his co-workers. Many New Yorkers that day displayed such solidarity with their co-workers, often at great risk to themselves. In fact, in all the hundreds of oral histories I have read and the many interviews I have conducted while researching a book about how humans respond to disasters, I found no one saying he or she was abandoned or attacked in that great exodus of 9/11. People were frightened and moving fast, but not in a panic. A young man from Pakistan, Usman Farman, told of how he fell down and a Hasidic Jewish man stopped and saw the Arabic inscription on Farman’s pendant. Then, "with a deep Brooklyn accent, he said, ‘Brother, if you don’t mind, there is a cloud of glass coming at us. Grab my hand, let’s get the hell out of here.’ He was the last person I would ever have thought to help me. If it weren’t for him, I probably would have been engulfed in shattered glass and debris." Errol Anderson, a recruiter with the New York Fire Department, was caught outside in that dust storm. "For a couple of minutes I heard nothing. I thought I was either dead and was in another world, or I was the only one alive. I became nervous and panicky, not knowing what to do, because I couldn’t see. … About four or five minutes later, while I was still trying to find my way around, I heard the voice of a young lady. She was crying and saying, ‘Please, Lord, don’t let me die. Don’t let me die.’ I was so happy to hear this lady’s voice. I said, ‘Keep talking, keep talking. I’m a firefighter. I’ll find you by the response of where you are.’ Eventually we met up with each other, and basically we ran into each other’s arms without even knowing it." She held on to his belt, and eventually other people joined them to form a human chain. He helped get them to the Brooklyn Bridge before returning to the site of the collapsed buildings. That bridge became a pedestrian escape route for tens of thousands. For hours, a river of people poured across it. On the far side, Hasidic Jews handed out bottles of water to the refugees. Hordes of volunteers from the region, and within days the nation, converged on Lower Manhattan, offering to weld, dig, nurse, cook, clean, hear confessions, listen — and did all of those things. New Yorkers triumphed on that day eight years ago. They triumphed in calm, in strength, in generosity, in improvisation, in kindness. Nor was this something specific to that time or place: San Franciscans during the great earthquake of 1906, Londoners during the Blitz in World War II, the great majority of New Orleanians after Hurricane Katrina hit — in fact, most people in most disasters in most places have behaved with just this sort of grace and dignity. Imagine what else could have sprung from that morning eight years ago. Imagine if the collapse of those towers had not been followed by such a blast of stereotypes, lies, distortions and fear propaganda that served the agenda of the Bush administration while harming the rest of us — Americans, Iraqis, Afghanis and so many others. It could all have been different. It’s too late now, but not too late, never too late, to change how we remember and commemorate this event. The dead must be remembered, but the living are the monument, the living who coexist in peace in ordinary times and who save one another in extraordinary times. Civil society arose that morning in full glory. Look at it: Remember that this is who we were and can be. Yet again, I am the only one on my street flying my flag. Pathetic!! Here is a song just for today: Please take a few minutes to listen

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This item is only available as the following downloads: M USIC M ISCONCEPTION AND M ASSACRE : H OW S IMON B IKINDI S MUSIC RE CONTEXTUALIZED "H UTU AND "T UTSI AND INCITED VIOLENC E DURING THE 1994 R WANDAN GENOCIDE B Y L IZBETH H UGHES H AMPTON A Thesis Submitted to the Division of Humanities New College of F lorida in partial fulfillment of the requirements for the degree Bachelor of Arts Under the sponsorship of Professor Maribeth Clark Sarasota, Florida May, 2013 ! ! "" !"#$"%'()(*+,. # ! ! ! ! ! ! """ # $%&'()*+,*&./ (0"1"23!14"5!1465"5!475!178341!96!7!:;146?!72?!:67026?!9;06!7@;81! 146!AB72?72!362;>"?6!1472!=! 6C60! 6DE6>16?;8:?!B0"16! 72!;C60!FG! E736!E7E60!H146!:;23651!E7E60!=I?!B0"1162!@6J;06!14"5!B75!KL!E7365M;C606?! 1471!=! >;8:?!517N!8E!B;0O"23!J;0!?7N5!;2!62?796!C60N! 7EE70621!1471!=!79!2;1!2670:N!75!3;;?!71!97273"23!9N!1"96!75!=I?!14;8341< !=! 6DE60"62>6?!B0"160I5!@:;>O!72?!?65E6071";2!72?!54660!1600;0!71!146!14;8341!;J!14066! 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C $ '&.*&./ +6?">71";2!````````````````````````````````````````<<"" #>O2;B:6?396215!`<``````` ```````````````````` ```` `<<< <<` !"" $;216 215!````` ```````````````````````````` ````<<<` ``<< 1 I NTRODUCTION On April 7 th 1994, less than 24 hours after the purported assassination of President Juvenal Habyarimana, the first murders of what would become the infamous Rwandan genocide were committed. The five Ghanaian peacekeepers and ten U nited Nations (UN) soldiers who were s laughtered by means of machete were only the start of approximately 100 days of madness that engulfed Rwanda, and left somewhere between 500, 000 and one million people dead. The genocide th at took place in Rwanda is often noted for the intimacy of the vi olence. Unlike the Holocaust, where Jewish citizens were taken out of their communities and faced death in satellite Nazi areas, the slaughter of Tutsis took place in homes, on streets, sidewalks and inside establishments where Hutu and Tutsi had once liv ed peacefully together. The genocide was not organized by any one, uniformed group, but carried out by thousands of citizens across Rwanda who decided one way or another, to engage in the violence. These individual murderers killed friends, neighbors, eve n their spouses during the hundred days of havoc. Many experts on the Rwandan genocide over simplify the conflict and accuse the government of "hypnotizing" the Rwandan people into violent action 1 The reality is much more complicated. Instead of relying on the comforting idea that peoples who engage in genocide are somehow different or lesser, it is necessary to review the history and conflict objectively but empathetically, though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without offering excuse, accepting that the potential for violence belongs to no one sub group of humanity. All people are capable of violent action. In this thesis I ask how people in Rwanda made the decision to attack and attempt to eliminate the Tutsi. How were so many individuals compelled to kill? How did slaughtering Tut sis become acceptable ? The Encyclopedia of Race and Racism states that t o address these questions, it is important to understand the humanity of the perpetrator. This is not to excuse the perpetrator, or the killing, but to make the act thinkable: so th at we can learn something about ourselves as humans. Which history framed the agency of the perpetrator, and which institutions reproduced that agency? Who did the Hutu who did the killing think they were? And whom did they think they were killing in the p e rs on of the Tutsi?" 2 I became interested in cases of genocide because I noticed that they very often included a long period of build up in which myths about one group or another circulated in the society. These myths would misconstrue history in favor of one people and dehumanize the other, usually making the "other" out to be a constant detriment to the livelihood of the society. Sri Lanka 3 in the early 2000s and ongoing disputes in Latin America 4 provide some examples of this process of "othering." Rwa nda proved to be a particularly compelling case to me as a history largely based on the oral tradition ended up allowing for much misremembering and biased !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! H -&.0.)#1(2+3!#4!53.(!3&2!53.+$,6! 7C8C!-S/&$54@/!4&!L1(&@(CF T U/4)!K/V$>>(, C, !-D&7 >4>=>4$&()!K/5(A!(&@!>%/!W=/7>!2$+!X)(BY!XE0)(4&4&%&45! P$&2)45>!4&!G+4! Z(&?(, F! 73.+4+.!%443+8$ !NT,!&$C!"![HRRR\!JJ ] N^C! O _/84&!3 C !`/ )84&<>$&C, -M(>>/+&7!$2!-L(5/,F!X> %&454>A,!P)(77,!(&@!U(>4$&()47B, F! 9&2(8$/3&2+&'! :#&/(,1#8380!"3/+&!%,(8+.3 !Z$&@$&Y! ZA&&/!L4/&&/+!M=;)47%/+7,!HRRJC! 3 interpretation to occur when the need for a scapegoat coalesced. I found that there was ample r esearch regarding the role of the media in Rwanda bef ore and during the genocide, as the media was used to assure the Rwandan people that killing Tutsis was the only way for the country to move forward, or for the Hutu people to avoid being enslaved. For t heir radical claims, three broadcasters of Radio Tl vision Libre des Milles Collines ( RTLM ) and songwriter Simon Bikindi were put on trial at the International Criminal Tribunal for Rwanda (ICTR) and all were found guilty of inciting genocide. The vocif erous elite group that controlled the radio and news sources preceding and during the genocide are often charged with a power bordering on mind control The voice of the elite took many forms ; the newspaper Kangura and RTLM are generally accepted as the m ain pillars of information production before and throughout the genocide. They both contributed to forming and circulating a version of current news that was based on biased and inaccurate versions of history 5 Both made calls to action from the standpoint s of revolution as well as retribution. RTLM also had the tool of music at its disposal, and used it to its fullest extent Simon Bikindi is of particular interest to me because his music affected the genocide in a different way than the hate broadcasts. Bikindi is known for writing music that was so inflammatory it was suspected to have inspired genocidal action 6 His three !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! J a&4>/@!U(>4$&7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(C! *;(!78#$(.#8!3'3+&$/!=(3& > ?#$.#! ?3830'@+A3B!%,(&2(2!C&2+./,(&/6 !HRRRC a&4>/@!U(>4$&7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(C! *;(!78#$(.#8!3'3+&$/! D(82+&3&2!E3;+,3&3B!%,(&2(2!C&2+./,(&/6 !"IIIC! a&4>/@!U(>4$&7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(C! *;(!78#$(.#8!3'3+&$/! D(82+&3&2!E3;+,3&3B!%,(&2(2!C&2+./,(&/6 !"IIIC! ^ a&4>/@!U(>4$&7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(C! *;(!78#$(.#8! 3'3+&$/!F+,#&! ?+G+&2+B!%,(&2(2!C&2+./,(&/6 !HRRJC 4 most popular songs, Twasezereye (We Bid Farewell), Bene Sebahinzi (The sons of Sebahinzi or the Sons of the Father or Farmers), and Nanga Abahutu (I hate these Hutu) earned him the ears of hundreds of thousands of listeners across Rwanda and ultimately the attention of the ICTR. Though he was charged with the same counts as the radio personalities, Bikindi harnessed a different power to disseminate messages promoting violence. The musician has a traditional significance in Rwandan life for both Hutu and Tutsi 7 The indictment against Bikindi catalogues the multitude of sensational claims and entreaties he made in speeches and in song, showing that he intended to convince the public that they should engage in genocide. Witnesses testified that Bikindi's music was sung during massacres, and it was revealed that he worked closely with Habyarimana before his death to ensure that the messag es in the songs were in accordance with Habyarimana's agenda. From the trial, and as is supported by much literature on Bikindi and the genocide, it is undeniable that his music was intended to and did incite genocide. What I explore in this thesis is wh y his songs were effective. In Chapter 1, I begin by laying out a timeline of events in Rwanda to show that Hutu and Tutsi were words that described differences in class for the majority of Rwandan history I trace the transformations of Rwandan societ y from the sixteenth century to the genocide and I aim to highlight the fact that Hutu and Tutsi did not describe two inherently different peoples until the imposition of Belgian identity cards in 1935. I consider this a turning point in the history of Rw anda as it recontextualized "Hutu" and "Tutsi" as oppositional races !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!! N K+C !b+/@!c(++/&!(&@!Z//!c(++/&C, *;(!H<$+.!#4!%48+.3B!%&!C&/8#2<./+#& C! [ X&<)/1$$@!P)4227 Y! M+/&>45/ ] !Q()),!D&5C,!"INR\,!TC 5 rather than class groups with shared ancestry. T his redefinition opened the door for racism and, ultimately, genocide This ne w version of history stuck, and when Bikindi comp o sed during the 1980s, his music propagate d this idea of inherent difference. In Chapter 2 I address the messages of primordial difference that Bikindi espoused. I c all this propagation of a biased view of history the creation of myth." I argue that much of the power behind Bikindi's words come s from their visceral interpretations of the past. Bikindi c ontinuously refers to a dramat ized version of history in which the Tutsi have always been evil (as is to be expected, considering their bloodline) and invaded Rwan da to enslave the Hutus (the real Rwandans ). S hould the Hutu not eliminate the Tutsi, they would surely be enslaved again. By creating a horrifying and redacted version of the complex dynamic between Hutu and Tutsi, Bikindi sets a false precedent of violen t racism towards the Hutu by the Tutsi. He then declares that the only escape from the cycle is for Hutu to reclaim their homeland. The power in his words comes in large part from his attribution of values and actions to one's lineage. According to Bikindi 's music, the Tutsi were born to make the Hutu miserable and the new generations of Hutu were born to avenge their ancestors and save Rwanda. He charges any Hutu that do no e ngage in violence with denying their ancestry and condemning their progeny to slav ery 8 In Chapter 3 I explore t he fact that Bikindi's "mythology" did not agree with the verifiable history of Rwanda was of no concern to listeners, whom Bikindi was addressing and threatening from the ancient authority of the musician. The role of the !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! d a&4>/@!U(>4$&7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(,! *;(,3/+.!3&3)0$+$!# 4!/;(!$#&'$! *@3$(A(8(0(B!I(!J32(!438(@())K!E3&'3!3J3; 6 musician in Rwanda is traditionally one of power both political and social By simultaneously stepping into this role and literally calling to the people to engage in a tribal mindset Bikindi persuades his listeners towards violent action The effect was not one of hypnosis, but an appeal to the ingrained value of collective action and care, as well as a threat to the wellbeing of current and future generations of Hutu. The speci al authority with which Bikindi sang, coupled with the new myths he created a new racist version of history through the institution of traditional music. Chapter 4 provides a breakdown of the three most inflammatory songs that he wrote, Twasezereye, Nanga Abahutu and Bene Sebahinzi When reading the lyrics with the real and imagined history in mind, the full power of his words begins to become clear. By the end of this thesis, I hope to have shown one hypothesis for how Bikindi's words could have affected the decision to engage in vi olen ce. 7 C HAPTER I O VERVIEW OF RELEVANT HISTORY : H OW THE MEANING OF H UTU AND T UTSI GREW AND TRANSF ORMED IN CONJUNCTION WITH THE FORMATION OF R WANDA To understand the Rwandan genocide we must first look at the two main warring parties, the Hutu and the Tutsi people of Rwanda. Exactly who these names referred to changed dramatically over time, and during these changes "Hutu" and "Tutsi" evolved to ha ve a significance far different from when they were first used. While the inception of these terms cannot be exactly determined, their use in relation to one another came definitively after the area that would become Rwanda was populated. Thus both Hutu and T utsi are equally "Rwandan" and should not be called separate "races." The Encyclopedia of Race and Racism sheds some light on the difference in meaning and implication between the words "ethnic ity and race and how in Rwanda, there was no a "racial" d ifference at all. "Tribes were neighbors, but races were aliens. This contrast underlined the difference between ethnic and racial violence It is only with "race" that the very presence of a group can come to be considered illegitimate, with its claim for power considered an outright usurpation. 9 This quotation foreshadows the deep seeded suspicion of the Tutsi that developed once "race" was added to th e miserable tumult of colonization. The truth, however, is that Hutu and Tutsi were never separate "races" at all. In fact, Hutu and Tutsi lived in the same communities for thousands of years before the terms slowly developed to describe class differences. !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! I -&.0.)#1(2+3!#4!53.(!3&2!53.+ $,6! 7C8C!-S/&$54@/!4&!L1(&@(CF!JJ 8 Until approximately 1500, the people occupying the region now know n as Rwanda were organized into clans. When the term "Hutu" first appeared, it simply labeled people who came into Rwanda from more mountainous regions, and who were not Twa a forest dwelling people supposed to have the longest history in the area The second meaning to develop was an indicator of class: "Hutu" was not the identity of a discrete ethnic group, but the political identity of all those subjugated to the power of the Rwandan state while Tutsi meant those who were the ruling or more privileged class Though class lines wer e typically stable, with families usually remaining either lower class Hutu or upper class Tutsi for generations at a time, the boundaries were transgressible. 10 A Hutu could become an honorary member of th e Tutsi class through marriage, which became increa singl y socially acceptable over time, or an increase in wealth. The transition often took generations, but this "process of ritual ennoblement, whereby a Hutu shed his Hutuness, even had a name: Kwihutura ." 11 Similarly, a Tutsi family could lose its status and become Gucupira As financial status was directly related to one's ownership of livestock, Tutsi became synonymous with herding and a pastoral lifestyle while Hutu was linked to sedentary agricultural work. Although Tutsi people held greater pre stige and wealth than the Hutu, this privilege was not attributed to a racial or ethnic difference. "Tutsi" describe d those at the top ; as a term and concept, it did not determine who would be at the top. Over the next two centuries, until about 1700, ma ny clans condensed into kingdoms. By the middle of the eighteenth century, one kingdom had begun to dominate the others. King Kigeli Rwabugiri reigned over the Kingdom of Rwanda, also called !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! "R -&.0.)#1(2+3!#4!53.(!3&2!53.+$,6! 7C8C!-S/&$54@/!4&!L1(&@(CF "" -&.0.)#1(2+3!#4!53.(!3&2!53.+$,6! 7C8C!-S/&$54@/!4&!L1(&@(CF 9 Nyiginya, and began to implement the rules of Ubuhake and Ubretwa Ubuhake was a system by which status was traded along with cattle T o lose cattle in paying a debt or in trade for a favor, a Tutsi also surrendered some of his status to whomever he gave t he cattle. This status could flow to a fellow Tutsi or to a Hutu who would then gain status approaching that of Tutsi. As the Ubretwa system took effect, consolidating much of the land under Tutsi power, the Ubuhake system began to also apply to the trade of land. Ubretwa institutionalized the power structure between th e upper and lower class, or the higher Tutsi and lower Hutu classes, respectively, and required Hutu people to work for their land under the jurisdiction of Tutsi nobles. These two systems Ubuhake and Ubretwa ( alterna tely described as clientelism, a syst em in which political support is traded for goods or protection) came to be the rule of law in Rwanda During this period Hutu and Tutsi as terms began to have a heavier connotation than just socioeconomic adjectives. King Rwabugiri may have allowed for some movement between classes, but he also subjected those in the lower class to treatmen t that bordered on humiliation. 12 Though this imbalance cre ated tension and exacerbated relations between the two classes, there was no implication that Hutus and Tutsis were biologically irreconcilable. Violence and conflict were not uncommon in the history of Rwanda. For instanc e, soon after the beginning of c olonial rule in 1884, when the area of Ruanda Urundi was given to Germany during the Berlin Conference, the northern region of Rwanda burst into revolt. It is clear that the fight was against those trying to colonize Rwanda and those !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! "H K(84@!Z//!G5%$/&;+=&,-.%/!3&>/5/@/&>7!$2!e$@/+&!L1(&@(Y!.%/!UA4<4&A(! _4&<@$B! [+/84/1\, F! %48+.3 !*#230 !JH,!&$C!O![HRR^\Y!"O^ ] !"OIC! 10 allowing it, not again st Tutsi people. As a whole, as people of Rwanda, Tutsi and Hutu alike saw their country invaded and manipulated by a foreign force. In response, the Nyabingi spiritual cult fought against the Germans and the Tutsi nobles allied with the Germans but Nyabi ngi was composed of Tutsi as well as Hutu membership Both classes fought alongside one another under the direction of th e former Tutsi queen, Muhumuza. Despite this uprising, German rule continued until the end of World War I, when German colonies were re appropriated in the Treaty of Versailles (28 June 1919). In this reshuffling, Rwanda became the property of Belgium. While the German colonizers had not affected the social structure in Rwanda except to reinforce the ruling class, the Belgian rule toppl ed the delicate balance between Hutu and Tutsi that had kept them from conflict for centuries, and redefined the differences between Hutu and Tutsi through bloodlines They issued identity cards that stated one's race as either Hutu or Tutsi. These cards i nstitutionalized racism making it part of the legal system, dividing the Rwandan people and ignoring the subtleties of the Rwandan way of life. Although today we know that racism is a cultural construct ion with no basis in scientific fact, during the 19 20s explanations for differences between cultures based on physical attributes were gaining notice and acclaim. Imposed upon the cou ntry during the Belgian regime beginning in 1916 racist ideas infiltrated political ideologies as desperate leaders searched for a scapegoat for Rwanda's problems after colonial rule ended. The intricate and tentative relationship between Hutu and Tutsi was misinterpreted and pushed aside to make way for the finite laws of racism. In 1935, after 20 years of Belgian rule the Belgians decided that there must be a biological difference between the upper 11 and lower classes of Rwanda. Applying the methods of the increasingly popular study of e ugenics, the Belgian colonialists found and cited minor differences in the appearanc e of Hutu and Tutsi people as an indication that the Tutsi were not indigenous peoples of Rwanda, thus emphasizing further the division that the identity cards had structured. They declared that the Tutsi had Hamitic origins, while the Hutu were "real Afri cans" of Bantu origin. 13 According to this logic, the words "Hutu" and "Tutsi" did not signify an economic class, but were references to origin. The Belgians used these supposedly genetic or biological differences to explain why the Tutsi were the upper c lass and the Hutu were subjugated to Tutsi rule. It was not a matter of becoming one class or the other, but having the prerequisite ancestry to be called one or the other. Beyond racist logic being totally wrong, the Belgians were entirely incorrect in as serting that the Tutsi were not from Africa. The people who ended up being called Hutu or Tutsi occupied the same region of Africa for centuries. But the declarative logic of racism overrode this fact. The Belgians immediately attributed a difference in cl ass to mean that the Tutsi were inherently superior, and lacked the essential "Africanness" of the Hutu. By claiming that the Tutsi were not, in fact, African, the Belgians legitimize d their entrance into the region They manipulate d the evidence of Rwanda 's advancement as a state in order to cast it a European accomplishment. With this decision came the imposition of identity cards in 1935, explicitly stating every Rwandan citizen's race as either Hutu or Tutsi. The cards not only made motion between the g roups impossible, but changed history by circulating the falsehood that Tutsi people were not a natural part of Rwanda's history. !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! "T -&.0.)#1(2+3!#4!53.(!3&2!53.+$,6! 7C8C!-S/&$54@/!4&!L1(&@(CF 12 The Encyclopedia of Race and Racism explains that race implies a difference of origin while ethnicity is a more subtle term that puts importance on culture and lifestyle along with lineage. Racist logic organizes humans hierarchically according to their ancestry and physical characteristics. Ethnicity is not so tangible as race, which allows those ascribing to the racist ideolo gy to judge another's worth and potential from a distance. Races are differentiated (supposedly) from one another by one's ancestors' place of origin. The identity cards thus, came with a racialized a nd wrong version of what "Hutu" and Tutsi meant. No l onger were the words reflective of one's potentially unstable class status ; instead they represented a biological hierarchy that could not be changed. They denied the Hutu any opportunity for upward movement and declared that the Tutsi were f oreigners in their home country. This process is called "race branding." With race branding, "it is possible not only to set a group apart as an enemy, but also to annihilate it w ith an easy conscience." 14 Over the next 25 years, from 1935 to 1959, Rwandan political li fe was i ncreasingly shaped by suspicion toward the Tutsi a suspicion that endured and which may have contributed to the country 's dissolution into revolution. Once the Belgians excluded the Tutsi from the natural history of Rwanda, Hutu reattributed many old wounds from the days of clientism to the invasive Tutsi, who were now understood not to belong in the region in the first place. The facts of the past were replaced by fictions that depicted Tutsi as spies for their Belgian brothers, with whom they shared ancestry. W hile it is usually the foreign settler who uses race branding as a justification for pillaging innocent people, it can just as easily happen when those under attack come to !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! "O -&.0.)#1(2+3!#4!53.(!3&2!53.+$,6! 7C8C!-S/&$54@/!4&!L1(&@(CF 13 see their attackers as an inhuman force of violence. After being subjected to the inhuman cruelty that characterized colonization, it was just as easy for the indigenous population of a country to view settlers as non human. While colonists saw their victims as heathens blocking them from their goal, those being invade d perceived their attackers as bloodthirsty aliens motivated only by the prospect of enslaving the Hutu. Frantz Fanon describes native violence as "the violence of yesterday's victims, the violence of those who had cast aside their victimhood to become mas ters of their own lives" 15 Fannon, as cited in the Encyclopedia of Race and Racism, writes "He of whom they have never stopped saying that the only language he understands is that of force, decided to give utterance by force The argument the native choo ses has been furnished by the settler, and by an ironic turning of the tables it is the native who now affirms that the colonialist understands nothing but force." The legacy of colonial rule heightened the anxiety within Rwanda as the movement for indepe ndence began to organize. The push was not only for the removal of colonial forces, but their Tutsi protgs as well. In 1957, the Hutu Manifesto was published by the newspaper Kangura and changed the political scene dramatically. The Hutu Manifesto creat ed a set standard for Hutu resistance, a clearly demarcated line between Hutu and Tutsi that was not to be crossed. Just 25 years after the implement of identity cards and the institutionalization of race branding, the Rwandan people had internalized racis t logic. In 1959, hostilities were developing within Rwanda. Both Tutsi and Hutu wanted the Belgians out of Rwanda, but the loudest Hutu voice was also the most radical, calling !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! "J -&.0.)#1(2+3!#4!53.(!3&2!53.+$,6! 7C8C!-S/&$54@/!4&!L1(&@(CF 14 for a separate Hutu state. 1959 marked the first instance of "ethnic" viol ence between Hutu and Tutsi. Fear and anger erupted in November of 1959 in a massacre that is now referred to as "the wind of destruction ." 16 After rumors that a Hutu politician was assassinated by Tutsi and reports of a legitimate assassination attempt of president Kayibanda by a Tutsi person, the rage and anxiety that filled the country were thrown into overdrive, resulting in between 20,000 and 100,000 Tutsi deaths. Hundreds of thousands more Tutsis fled to neighboring countries, seeking to escape retribu tion. Over the next three years the Belgian colonists shifted their support to the Hutu cause. Displaced Tutsi refugees in surrounding countries attacked periodically, engaging the now Hutu military factions that were keeping them from their homes. In 1 962 the Tutsi monarchy was officially excised from Rwandan political life and Rwanda was declared independent through elections organized by Belgians. The elections marked the close of the Belgian regime in Rwanda and the beginning of an independent and de cidedly Hutu Rwandan state. The MDR Parmehutu (Hutu D emocratic Movement of Rwanda, Parmehutu: Parti du M ouvement de l'Emancipation Hutu ) political party which was the majority in Rwanda at the time was formally elected to be the first govern ing party of in dependent Rwanda. Grgoire Kayiba nda became president as the anti Tutsi rhetoric intensified. T HE PROCESS OF INTENS IFICATION Kayibanda was born in 1924 in the southern province of Tare. He identified as Hutu and was deeply engaged with the Hutu cause. He was allegedly one of the nine !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! "^ M%4))40!S$=+/84>5%,!-c/!c47%! >$!4&2$+B!A$=!>%(>!>$B$++$1!1/!14))!;/!?4))/@!14>%!$=+! 2(B4)4/7Y!G>$+4/7!2+$B!L1(&@(,F!HRRRC! 15 Hutu intellectuals behind the Hutu Manifesto and initiated pro Hutu policies while in office. The Manifesto set out specific rules of engagement for Hutus when interacting with Tutsi. The document largely expresses a deep suspicion and frequently refers to the Tutsi as spies, prepared to take over Rwanda from its righ tful citizens at the first notic e. Kayibanda's actions as president, however, were not as staunchly pro Hutu as expected from a coauthor of the Hutu Ten Commandments. While he did initiate quotas that required the percentage of Hutu people in schools and civil service to be equivalent to their percentage of the total population of Rwanda and discouraged Hutu Tutsi intermar riage he stopped short of violence. After ten years of presidency, Kayibanda was ousted by his Defense Minister Major General Juvnal Habyraimana. Habyarimana was a fellow author of the Hutu Ten Commandments, but unlike Kayibanda he expressed his belief in Hutu superiority through militancy On July 5th, 1973, the soon to be infamous Habyarimana staged a coup and instated himself as the sole rule of law in Rwanda. He threw out the National Assembly and the constitution, even criminalized political activi ty within Rwanda for two years. Under Habyarimana's regime, the quotas requiring a certain minimum of Hutu participation in school and civil service were, at first, abolished. The intent of this action is disputed. Some authors theorize that it was meant t o trick many Tutsi in exile outside of Rwanda to come back, ultimately so that they would be in Habyarimana's jurisdiction when he instituted roadblocks just a few years later. The immediate effect was that the return of Tutsi in places of significance hei ghtened Hutu anxieties and sparked violence within Rwanda almost immediately. Massacres ensued and even more Tutsi fled Rwanda. 16 In 1974 Habyarimana reinstated the quota policy much to the relief of the Hutu, who now had been reminded what life in Rwanda wa s like with the presence of Tutsi. Habyarimana also founded the MRND (National Revolutionary Movement for Development) in 1975. The MRND would soon become the most radical and violent Hutu nationalist party in Rwandan history. In 1978 Habyarimana held elections in which the MRND was the only legal party and he and was the only candidate on the ballot. He was elected president in that election as well as the following in 1983, and again in 1988, under similar electoral circumstances. Throughout his regim e he built a circle of elite members of Hutu society that were loyal to him and his cause. This group was called the Akazu and included his wife, military experts, and the heads of several media sources throughout Rwanda. Among this group, tied closely wit h the leaders of the hate radio station Radio Television Libre des Milles Colines (RTLM), was the popu lar folk singer Simon Bikindi. T HE EMERGENCE OF S IMON B IKINDI AS A POLITICAL PUNDIT Bikindi arrived on the Rwandan music scene in the late 1980s with his song "We Bid Farewell," which was played at a celebration of Rwanda's independence from Belgian rule. As time wore on and violence increased, Bikindi's music became more and more about H utu solidarity against Tutsi people and less about moving Rwanda forward as a whole. Paired with the tenuous state of relations be tween Hutu and Tutsi, the songs incited ethnic violence. 17 Aside from Bikindi's music, c onditions in Rwanda became more open t o racist ideologies. Over the next 13 years, tensions in Rwanda rose. An influx of nearly 50,000 Hutu refugees that had escaped the violence by fleeing to Burundi came back to Rwanda after encountering anti Hutu attacks there. The Rwandan Patriotic Front, composed of Tutsi refugees in countries bordering Rwanda invaded Rwanda from Uganda two years later in 1990 while Rwanda was still under the rule of Habyarimana. The civil war between Hutu and Tutsi, once two parts of a complete Rwanda, had officially beg un. After three years of civil war Haby arimana and the Hutu military were weakened enough to grudgingly sign the Arusha Accords, officially agreeing to a ceasefire and peace between the two factions. Despite the public signing of the Accords and the declared new rule of peace, Rwandan media sources continued to construct and distribute hate propaganda against the Tutsi and the Arusha Accords, saying that the Accords would again force the Hutu to submit to the desires of the Tutsi Radio broadcasts l ike those of RTLM which showcased Simon Bikindi's music, continued to communicate messages of violence against the Tutsi, not peaceful reconciliation. When Juvenal Habyarimana's plane crashed and was rumored to have been shot down, killing him and the pres ident of Burundi, in April of 19 94, the people were prepared to carry out a genocide despite a lack of central leadership. Part of this preparation came from the music that Simon Bikindi had written, and that the radio continued to broadcast through the pe riod of violence that followed the crash. Over the next one hundred days, the Hutu citizens who had remained in Rwanda throughout all the waves of anxiety, fear, and propaganda that flooded the country since colonization, 18 carried out the orders to band tog ether and eradicate the Tutsi. In just three months, between 800,000 and one million men, women, and children were murdered. It was not the work of Habyarimana alone that made genocide a rational choice for the people of Rwanda. That logic was built over years and through different kinds of media ranging from breaking news sources to creative media -the kind of media that informs our decisions in the context of our past and posterity, and creates the cultural environment that we live in. These are the myths on which we were raised and the histories that founded our concept of the world. Bikindi provided strongly worded and misconstrued versions of history meant to stir the hearts of the Hut u people. His music bolstered his words with a culturally significant platform from which to espouse his views, and called upon a traditional dynamic between himself and his listeners that opened the way to genocide. S IMON B IKINDI S MUSIC AND VIOLENCE P receding and throughout the genocide, Bikindi used the social power that he had gained from his musical career to write violent and racist music so provocative that it bordered on instructional in 1994 during the genocide. His music gained popularity in co njunction with increasing violence in Rwanda and is believed to have been one of the biggest motivating factors for the lay people of Rwanda who became genocidaires. Though the International Criminal Tribunal of Rwanda could not convict Bikindi for his mus ic due to his right to freedom of artistic expression, he was convicted of inciting genocid e for a speech that he gave through a loud speaker in his car. 19 The inability of the tribunal to convict Bikindi for his music does not take away from its prominent role in the genocide. This music transformed the propaganda c oursing through the Rwandan air waves at that time from violent political discourse to a dangerous cultural shift wherein the sanctity of a tradition was breached Bikindi mutated folk musical t hemes with his messages of violence and hate and created a dynamic niche for himself in the process. With his place secured as a pivotal member of the Akazu President Habyarimana's innermost circle Bikindi fled Rwanda during the genocide, leaving his mus ic to represent him. In his absence, Bikindi missed some of the most powerful performances of his mu sic imaginable: those in which his songs were sung during massacres of innocent people. Not much is known about Bikindi's early life in northern Rwanda, wh ere he was born in 1954, but considering the history of the country as well as his birthplace, there is no doubt that from a young age Bikindi was steeped in anti Tutsi rhetoric. Living as a Hutu in the north meant that he was exposed to some of the most r adical anti Tutsi sentiment. This hatred was extended to include Hutus who were sympathetic to Tutsi. From his music and his actions later in life, it is evident that his hatred for the Tutsi became a part of Bikindi's identity. Because of his role in Rwan dan society as an artist, and thus as a creator of culture, it was especially dangerous for Bikindi to identify as a radical Hutu. His investment in the racist ideas that he grew up with showed through in his music and made a message that was hard to ignor e. Bikindi's music planted his own warped ideas into the new culture blooming in Rwanda, and encouraged others to adopt his ethnic myth as their own. 20 By his actions delineated in his ICTR case, Bikindi's investment in Hutu superiority is evident. Bikindi went beyond advocating hatred and racism and engaged in massacres and genocide himself. Bikindi was put in charge of the youth wing of the Ministry of Sport, where he trained young men and boys in hand to hand combat and how to use rifles, while using his rhetorical prowess to sensitize them to the Hutu cause 17 Bikindi was also given funding and air time to express his views, legitimating and rewarding his increasingly violent words and acts with power. As a dynamic and creative leader, those that he held p ower over were easily swept into his brand of racism. He affected not only the young people who were involved with the Ministry of Sport (who became trained soldiers for the Hutu militia) but gained access to the general population with his music. Bikindi played a crucial role in deepening the effects of Habyarimana's campaign against Tutsi people in the media. As articulated in the case against him at the International Criminal Tribunal for Rwanda (ICTR), Simon Bikindi participated in the campaign to de feat the enemy in the media by collaborating with Ferdinand Nahimana, Jean Bosco Barayagwiza[and] President Juvenal Habyarimana to launch Radio Television Libre des Milles Collines (RTLM), a privately owned radio station aligned with extremist political currents in the MRND [National Republican Movement for Democracy and Development] and the CDR [Coalition for the Defense of the Republic] RTLM in part conceived as a media alternati ve for Radio Rwanda, then subject to the programming restrictions of ORINFOR [Rwanda Bureau of Information and Broadcasting] and the newly installed ministry of Information, RTLM programming interspersed popular music and listener participation with news r eport s and anti Tutsi propaganda. 18 !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! "N a&4>/@!U(>4$&7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(C! *;(!78#$(.#8!3'3+&$/!F+,#&! ?+G+&2+B!%,(&2(2!C&2+./,(&/6 !HRRJC "d a&4>/@!U(>4$&7!D&>/+&(>4$&()!P+4 B4&()!.+4;=&()!2$+!L1(&@(C! *;(!78#$(.#8!3'3+&$/!F+,#&!?+G+&2+B! %,(&2(2!C&2+./,(&/6 !HRRJC 21 RTLM articulated and encouraged the real hatred that was running the country, channeling it towards the Tutsi who remained in Rwanda. With the addition of Bikindi's passionate and catchy music, the messages of the Akazu were spread to the people and became a part o f the popular culture of Rwanda. The ICTR cited the process during Bikindi's trial: Simon Bikindi consulted with President Juvenal Habyarimana, Minister of Youth and Sports Callixte Nzabonimana, and MRND aligne d military authorities on song lyrics as follows: In order to release a musical composition Simon Bikindi provided a tape with his recorded composition to Nzabonimana, who in turn would indicate what changes he thought were necessary. The recorded compos ition was then passed on to President. Habyarian who would listen to the tape to ensure that it was in line with government policy and subsequently authorize its release. Simon Bikindi also recorded his compositions at the Radio Rwanda studios with assist ance In late 1993 Simon Bikindi made available to the RTLM for broadcast those songs that had been authorized for release, as set out above. S i mon Bikindi also performed his compositions at Interhamwe meetings and MRND and CDR party functions, most of wh ich were large public gatherings that were frequently hel d 19 There is a sizable sum of literature about how RTLM and the media in Rwanda affected the genocide, in awe of the ability of a radio station to "hypnotize" an entire nation, some authors even go ing as far as to dub RTLM "Radio Machete." 20 The propaganda machine that was RTLM is portrayed as the main factor in inciting the lay people of Rwanda to genocide. Often, Simon Bikindi and his music are only a chapter in a book, or referred to throughout th e bulk of an article about the role of media in the genocide. Simply because Simon Bikindi was not imprisoned for his music on the basis of freedom of artistic expression, his music is not given enough credit as a contributing !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! "I a&4>/@!U(>4$&7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(C! *;(!78#$(.#8!3'3+&$/!F+,#&! ?+G+&2+B!%,(&2(2!C&2+./,(&/6 !HRRJC HR G5$>>!G>+(=7,!-c%(>!47!>%/! L/)(>4$&7%40!;/>1//&!Q(>/!L(@4$!(&@!V4$)/&5/f!L/>%4&?4&/F,F !7#)+/+.$!M!F#.+(/0 !TJ,!&$C!O![HRRN\Y!^RI ] !^TNC! 22 factor to genocide. It was Bi kindi's music that made the context built by the broadcasters of RTLM come alive and relevant to the people listening. It was Bikindi's music that was sung and chanted, spread and sold throughout Rwanda, gaining fans and listeners. It was Bikindi's music t hat made genocide a part of Rwandan culture, spreading his personal experience of his ethnicity as a child from the most violently nationalist prefecture in the country all over the airwaves, and inscribing his own ethnic myth upon the history of Rwanda. T he Tribunal demonstrated how, to some degree, the musical aspect of Bikindi's messages d eepened the effect of his words. The efficiency of the mobilization of Rwanda's Hutu peasantry for attacks upon the Tutsi during the period 7 April 1994 mid July 1994, and the systematic nature of such attacks by the military forces of the Interim Government, including civilian militias equipped, trained and sensitized to target Tutsi civilians imply planning and coordination at the highest levels of the political, mili tary, business and media elites of MRND affiliated governmental authorities. Simon Bikindi's musical compositions and live performances and recruitment, training and command of Interhamwe were elements of the plan to mobilize civilian militias to destroy, in whole or in part, the Tutsi. Simon Bikindi's songs were a crucial part of the genocidal plan because they incited ethnic hatred of Tutsis and further incited people to attack and to k ill Tutsi because they were Tutsi. As a result of the mobilizing effect of Simon Bikindi's music, members of the Ballet were recruited into the Interhamwe militia, partic ipated in military training and committed subsequent killings of Tutsis 21 This exce rpt shows the depth with which Bikindi was committed to the Hutu cause. His actions as a cultural leader musically and as a choreographer of dance dovetailed with his roles in the military, creating a seamless integration of militancy into more typically c reative work. With his actions as a military leader in mind, Bikindi's music looks much more sinister. !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! H" a&4>/@!U(>4$&7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(C! *;(!78#$(.#8!3'3+&$/!F+,#&! ?+G+&2+B!%,(&2(2!C&2+./,(&/6 !HRR JC 23 C HAPTER II M USIC IN R WANDA : H OW THE TRADITIONAL R OLE OF MUSIC AND MUS ICIAN GAVE S IMON B IKINDI A PLATFORM OF AUTHORITY AND HIS W ORDS A DEEPER CULTUR AL CONNOTATION THAN SPEECH ALONE Music is a part of the foundation of many societies in Sub Saharan Africa as a part of traditions, ceremonies, and as a tool for re membering the past. Through these roles and functions music has had the power to shape historical memory, community values, and s ubsequently influence the actions and beliefs of that people. Alt hough new forms of media such as film, television, and the internet, have developed in Rwanda music almost always plays a role in these new context s further showing the important place of music as a social structure. M usic still maintains the magnitude of a tradi tion that for generations defined history. Music is still valued in the modern day, and the inf luence that Bikindi held is an example of that continued respec t for an old tradition. It is a highly respected, dynamic system through which the public is invit ed and incentivized to come together for the sake of the tradition of music itself and the value of collective action. When Simon Bikindi used music of a traditional style in a popular context and paired it with his calls to Hutu solidarity, he was produ cing much more than a rallying cry. He was calling upon generations of tradition and using one of the most powerful tools at his disposal. He manipulated the power of music as well as the collective mindset to produce a violent reaction from the Hutu peopl e. He gave a new meaning to a longstanding tradition, and made music a pivot point for violent action. Considering the deeply significant role of music in general, Bikindi's music begins to make more sense as 24 a factor in inciting genocide. This is amplifie d when the roles of the performer are taken into consideration. Music in Sub Saharan Africa ha s long been more than an art form or means of entertainment. In Rwanda, it is and has been one of the most important features of ceremonies, where communal rite s of passage are pivotal to the order of society and the development of the individual, be they Hutu or Tutsi. In traditional (as well as modernized) societies in general, ceremonies are held with the passing of all kinds of life events, be they monumental or everyday. The songs that are connected with these ceremonies often share the same name as the ceremony itself, indicating the importance of music to the event. In these cases we cannot presume the music associated with a ceremony is simply accompanying the ceremony, it is more accurate to consider the sound as a force motivating and instructing the actions of the ceremony. More than just providing mutable background noise to a ritual, J.H. Nketia writes in Music of Africa music gives purpose to a gathe ring and instructs those gathered in what is to occur. He explains how the ritual action will not happen without the music, thus the phase in life, the celebration, or the process will not occur without first setting the proper sonic space. Further, the ty pe of music performed fits the scenario and helps develop the social scene around it, be it an instance of relaxation or specific intent. In Traditional African societies, music making is generally organized as a social event. Public performances, therefo re, take place on social occasions that is, on occasions when members of a group of a community come together for the enjoyment of leisure, for recreational activities, or for the performance of a rite, ceremony, festival, or any kind of collective acti vity, such as building bridges, clearing paths, going on a search party, or putting out fires -activities that, in industrialized societies, might be assigned t o specialized agencies. 22 !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! HH #CQC!_1(;/&(!U?/>4(,! *;(!H<$+.!#4!%48+.3 ,![U/1!`$+?Y!cCcC!U$+>$&!g!P$B0(&A,!"INO\C 25 Here Nketia introduces the integral role that music plays in social interaction and hints at a difference in the structures of collective versus industrialized societies. In countries like the United States there is a tendency to rely on experts to solve specific problems, for to work on the grounds of general c on sensus in a country as vast as ours would be impractical for every day issues (it would also be completely "un American"). We do not typically rely on neighbors for practical things like building roads or houses, (the Amish are not industrialized), and e ven less often (if ever) do we come together socially to validate individuals for passing personal life benchmarks like menstruation or circumcision. In general we consider ourselves a large number of individuals operating without the need of approval of a ny other person. In this same vein, we also tend to act and react without much empathy and emphasize the importance of an individual's right to act as a "free agent" rather than a member of something greater. In societies that value the individual as part of a whole, every major life event, from birth to puberty to mourning, is passed and felt as a community. Participation in that community is obligatory and the emphasis placed on collective action is passed down through generations, constantly reinforced t hrough tradition and ritual and all of these traditions and rituals are codependent on music. Music calls upon the listener to engage with the artist or artists, to feel their messages and, if necessary, act. By using the power of music, Simon Bikindi t apped into a critical line of communication for the Rwandan people. His calls for Hutu solidarity and action were felt doubly by listeners, for whom music itself is a pillar of their society as a means of remembering history in a country built on the oral tradition. His words begged his listeners to follow his lead, and his music deepened the effect of his messages far beyond 26 that of a speech. Though we cannot generalize facts from anthropological research centering around one part of the vast continent of Africa to another, there are some general aspects of the traditional use of music that are common to many regions, including the area we know today as Rwanda Nketia explains that his research and findings do not attempt to homogenize or essentialize t he multitude of various music and dance ceremonies and proce sses that happen across Africa, but he does seek to impart the general idea that music in all the regions he has studies has held a place of high importance. He explains that music is an important part of other art forms and social life. "Moreover, because of the close integration of music and social life, it is inevitable that changes in the way of life of and African society in its institutions, political organization, and aspects of economic li fe or religious practice should lead to corresponding changes in aspects of musical practice or in the organization of performances. 23 While Nketia asserts that changes in music result fr om changes in life, in times of great political strife or upheaval that a strong voice -especially in music -can initiate changes in the sentime nts of the population at large. Music and its texts are, typically, much more easily memorized than lists of facts or speeches. In places where written language did not exist until recent generations, such as Rwanda, music and ritual have been the main means of remembering the past and building history. Song texts provide a means through which historical figures and specific events are delineated, and may also serve to attach a moral lesson with the ceremony itself. The need for the music is twofold, at once solving the practical issues of !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! HT #CQC!_1(;/&(!U?/>4(,! *;(!H<$+.!#4!%48+.3 ,![U/1!`$+?Y!cCcC!U$+>$&!g!P$B0(&A,!"INO\C !HO" ] OOC 27 memorizing lineages and events, and also indoctrinating t he participants of a ceremony with a moral story of some sort. As Nketia writes, One of the most important categories of songs found in African societies may be described as "songs of the elders." They remind people of the past and of the values of a society, and require some knowledge of oral tradition before one can understand them. They have been described as historical songs in the literature on African music, even though, with a few exceptions, what they generally provide is not detailed narration of events, but brief allusions to significant incidents and genealogies. 24 In this kind of system, there must be some basis of faith in the guardians of history and traditions that they are in fact representing long standing ideas and not simply inventing and imposing a new order of their own accord. To do so would be to undermine the in stitution through which they gained their influence in the first place. Of course changes in traditions do occur, but in order for traditions and rituals to maintain salience they must be considered by those performing it to be in some way validated by a p recedent for the action itself. This highlights the importance of the collective, for without verification by other group members and without the group working to monitor and evaluate versions of history there would be no cohesive account of the past. The re would be no hope of continuity into the future, either, in terms of beliefs and traditions and their meanings. The cultivation of musical life in traditional African societies, therefore, is promoted t hrough active participation in g roup life, rather t han through the creation of special musical institutions. This is what forms music making in Africa into a community experience, for the continuity of musical traditions depends to some extent on both individual and collective effort. It is the creative in dividual who builds up the repertoire or re creates it, but those who learn it and perform it on social occasions sustain the tradition and make it a part of the common heritage. 25 !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! HO #CQC!_1(;/&(!U?/>4(,! *;(!H<$+.!#4!%48+.3 ,![U/1!`$+?Y!cCcC!U$+>$&!g!P$B0( &A,!"INO\ !"I^ C HJ #CQC!_1(;/&(!U?/>4(,! *;(!H<$+.!#4!%48+.3 ,![U/1!`$+?Y!cCcC!U$+>$&!g!P$B0(&A,!"INO\ !JR C 28 Less formal traditional music is also used in more immediate situations to sing praise or to defame members of a society. Music and musicians hold and have held political agency as voices of authority that are simultaneously embedded within the lay people but given authority to criticize the power structures at hand and inspire action. This in itself is a tradition; that music is more than an abstract creative outlet, but a valid news source that directly reflects the sentiments of the majority. Nketia s hows how music is traditionally engaged with and acted on, not just listened to and dismissed. Of course, the reaction and response of the listener varies from individual to individual, but even though the musician is afforded authority they are still vuln erable to the sentiments of their audience. As discerning listeners who value music as a representation of the state of the society, there is just as much a tradition of voicing disapproval of a musician's viewpoint as there is of support. Living in these areas requires participation in community ceremonies as a requisite part of growing up and passing milestones. It is also a necessary part of showing solidarity with one's community. In societies where personal worth is determined by the community at larg e, engagement with others and acceptance by others are a part of survival, not just socialization. To opt out would mean total isolation and stagnation as peers passed benchmarks and moved onward together. Collective traditions give individual validation, and all of these traditions revolve around the music associated with them. The importance of music is thus imbedded in every member of these societies where music is so much more than something to listen to, even in the modern day. 29 The value put on tradi tional music, like Bikindi's, and the emphasis of certain norms within his songs ask the listener to disengage with contemporary reality and avenge the past. While his claims may seem blatantly racist or even absurd out of context, Bikindi's voice conveyed a clear message and laid out a plan for reconstructing the country from the ruins of political upheaval. His use of a sensitive tool (music), imperatives to remember one's past and protect one's future (using guilt and shame to encourage radicalism), and a faulty account of history combined to make him and his messages hard to ignore. Once his ideas caught on, they were self reinforcing as individuals sought to prove to their peers that they were indeed radically Hutu, an image that was particularly import ant to embody with a lack of enthusiasm meaning death. A recurring theme in Bikindi's music and in the accounts of violence was that of holding other Hutu accountable. The degree of social cohesion in such communities is usually very strong. Not only may the members know one another, but they may also be bound by a network of social relations: they may be kinsmen or members of social groups that cut across kinship Spontaneous response to group needs and involvement in collective activity expected of the members of a community ceremonies or rites that bring the members of a community together provide and important means of encouraging involvement in collective behavior, a means of strengthening the social bonds that bind them and the values that inspire their corporate life. The performance of music in such contexts, therefore, assumes a multiple role in relation to the community: it provides at once and opportunity for sharing in creative experience, for participating in music as a form of community expe rience, and for using music as an avenue for the expression of group sentiments. 26 Performers are traditionally expected to express some kind of political statement or at least an understanding of the current political context. This ability gives a perfo rmer respect and authority. !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! H^ #CQC!_1(;/&(!U?/>4(,! *;(!H<$+.!#4!%48+.3 ,![U/1!`$+?Y!cCcC!U$+>$&!g!P$B0(&A,!"INO\ !H" C 30 The ability to handle texts or make appropriate references to a situation on the spur of the moment is possessed by those who have "clarity of mind" (adwene mu da ho), and so do not confuse the subject or mix up words. The sing er's ability to improvise reflects his alertness or presence of mind. A singer must be sensitive to or show a general awareness of current situations. Since he has to perform in public, he must not only be shy when performing; indeed, some amount of histri onic temperament is said to be desirable, for a singer is involved in dramatic communication. He must act, articulate the beat in a body movement, or express the depth of his musical feeling outwardly. He must be able to involve others in the music where a ppropriate. If he is a solo performer with no supporters or chorus of his own, he should inspire those listening to him to sing a ch orus or a refrain now and then. 27 Bikindi also took advantage of the songwriter's traditional role as a political figure. T he three songs he was tried for were powerful enough to take a small chunk of history and elaborate it into something worth killing over. In part, his words were made powerful by the fact that they were in a musical context. Were it not for their use as a part of music, his insinuations against Tutsi people would have been merely suspicious words, not infectious messages of hate and suspicion. Nketia speaks at length about how the institution of music creates a legitimate space for more emotional types of appeals to be heard publicly. It is where subtle indications of emotion or personal observation may be brought up and explored by the audience. While the audience does have the agency to reject or ridicule the performer for their song and/or speech, Bik indi made his arguments almost impossible to oppose. Though he bashed the Tutsi and blamed them for the ills of all of Rwanda, at the same time reinforcing and incubating a false history, his actual pleas for action were merely asking the Hutu people to st and together. Bikindi, as the artist, did the work of creating (or solidifying the line between) the distinction of Hutu and Tutsi. He laid out for his listeners a version of history that contained within it falsehoods that were imposed during !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! HN #CQC!_1(;/&(!U?/>4(,! *;(!H<$+.!#4!%48+.3 ,![U/1!`$+?Y!cCcC!U$+>$ &!g!P$B0(&A,!"INO\ !J^ C 31 colonization He stated the Hutu cause in terms that, seemingly, could not be denied. All he asked his listeners was to oblige and engage with him. (See Appendix ) Songs serve as depositories of information on African societies and their way of life, as record of thei r histories, beliefs, and values. In some African societies, deliberate attempts are made to use songs for educating the young at initiation camps, for example or for transmitting information. Instances can be found of the formal use of songs for making announcements or proclamations, expressing gratitude or appreciation to a benefactor, serenading lady loves, warning, advising, or boasting. Sometimes what cannot be said in speech can be stated in song: someone who wished to complain or cast insinuations may find it more effective to do so in song than in speech. This is why ethnographers, among others, record and analyze song texts for data or use them to illustrate aspects of their analysis and description, for "song texts are a reflection of the culture of which the y are a part" Hence some attention is given to songs as "oral documents" by students of African history and philosophy, as well as by students of social psychology, for as A.P. Merriam points out, "Through the study of song texts it may well be possible to strike quickly through protective mechanisms to arrive at an understanding of the ethos of the culture and to gain some perspective of psychological problems and processes pec uliar to it. 28 Bikindi's music certainly runs the gamut of these functions. Through a simple elaboration on a misrepresentation of the relationship between Hutu and Tutsi, as well as by stepping into the powerful role of musician, Bikindi invited the Rwandan people to engage with him and his ideas in a way that is trad itionally impossible to refuse. The dialogue he then enacted manipulated the call to cohesion that served as the basis for all of the Rwandan society so that it excluded the Tutsi minority. (See Appendix ) The inclination to engage in musical contexts is deeply ingrained into members of this society. Music is not to be ignored, as it is what instructed the rituals that allowed for individuals to grow up and societies to continue. The small changes that do arise in the music throughout time only serve to up date and make the ritual more relevant to the new generation. The issue of bigger importance is that the tradition continues in general. !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! Hd #CQC!_1(;/&(!U?/>4(,! *;(!H<$+.!#4!%48+.3 ,![U/1!`$+?Y!cCcC!U$+>$&!g!P$B0(&A,!"INO\ !HRO C 32 Although in every generation performers are supposed to play what is passed on to them, each generation may reinterpret it, particularly with respect to those fluctuations arising out of subjective feeling. 29 The difference between performer and audience is not always clear in these situations where audience interaction is very much a part of the spectacle. The audience is expected to engage emotionally with the performer, to go as far as joining the performance in dance or in song, or even taking part of the performance time as their own. Individuals may shout in appreciation when something in the performanc e strikes them, or indicate at a particular point their satisfaction with what they have just heard or seen. In addition, their conduct may indicate that the performance satisfies or makes manifest a social value, or that is satisfies a moral need." 30 This kind of interaction intensifies the bond felt between performer and audience. This structure certainly aided Bikindi. This kind of engagement asks the audience to participate in the performers emotions; to step beyond witnessing and empathize with him or her. This is a powerful practice that undeniably strengthens the bonds between members of the community, but sadly, in the case of Bikindi's music, it also made his violent ideas not just accessible but almost obligatory. While it might seem backwards to argue that empathy was a part of the motivation towards genocide, the Rwandan genocide was built on a teetering pile of invented history and faulty logic. As evident in his lyrics (provided in Appendix ) Bikindi !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! HI #CQC!_1(;/&(!U?/>4(,! *;(!H<$+.!#4!%48+.3 ,![U/1!`$+?Y!cCcC!U$+>$&!g!P$B0(&A,!"INO\ !HOR C TR #CQC!_1(;/&(!U?/>4(,! *;(!H<$+.!#4!%48+.3 ,![U/1!`$+?Y! cCcC!U$+>$&!g!P$B0(&A,!"INO\ !TH C 33 departs from historical fact and creates hor rifying images to demonstrate what Rwanda was like the last time she fell into the hands of the conniving Tutsi. He refers to the Tutsi as if they had always been known to be an invasive species, come to manipulate the peaceful Hutu and take their land. In truth, the Hutu and Tutsi were two parts of a whole when the area of Rwanda was becoming populated, the words simply indicating whether or not one was an agriculturalist or a cattle farmer. By asserting a racial difference between Hutu and Tutsi, Bikindi elaborated on the social structures asserted by the Belgian colonizers. The first major human rights violation in this story was t he imposition of Belgian rule that dissected Rwandan social structure, assessed, an d reassembled it with little care or und erstanding of the social history of the nation The result was anger and resentment that caused shifts in remembered oral histories. As a citizen of Rwanda, Bikindi felt this anger. As a musician he was able to give voice t o his frustrations and opinions which he popularized and disseminated across the country, into homes, and into the hearts of the citizens of Rwanda. As Nketia writes "The most far reaching influence is exerted by the verbal texts to which songs are set. African traditions deliberately t reat songs as though they were speech utterances. There are societies in which solo poetic recitations, both spoken and sung, have become social institutions." 31 And 1994 was no exception. The Rwandan genocide was in part the result of a powerful institut ion -music and public radio, in this case -being used by talented and corrupted people. !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! T" #CQC!_1(;/&(!U?/>4(,! *;(!H<$+.!#4!%48+.3 ,![U/1!`$+?Y!cCcC!U$+>$&!g!P$B0(&A,!"INO\ !"NN C 34 On a greater scale, it is important to consider the role of hi story and myth in the development of morals to begin to comprehend just what Bikindi's music meant to the people listening to it, and to accept that any human, as we are all born with the same insatiability to absorb our surroundings, could have acted as a genocidaire if raised with a cer tain idea of the world around them. As is explored in the next chapter, that which we are taught to believe about ourselves and the world changes our values as individuals. Traditions and the stories attached to them have the ability to alter our understan ding of our environment and people, and even affect our actions. Using the tradition of music and the new stories Bikindi sowed with his songs as an example, I explore how his music was implemented as a persuasive tool during the genocide. 35 C HAPTER III M YT H AND M USIC : H OW THE STORIES PROPA GATED BY S IMON B IKINDI APPEALED TO T HE PERSONAL VALUES O F THE LISTENER AS WE LL AS SOCIETAL NORMS AND RATIONALIZED VI OLENCE AND GENOCIDE In Rwanda, Juvenal Habyarimana and his inner circle tapped into the power of music to change peoples' minds 32 Though music is often only given tentative recognition as a serious tool of social change, sound structures are a defining feature of any culture. Though not every culture has a concept equivalent to the western idea of "music," where music is considered as a part of a separate artistic institution sounds and sonic environments have the ability to intensify if not change the values circulating in a society. In Rwanda, it help ed create the environment for genocide to develop. Hab yarimana was quick to tap into the power of the spoken word after his coup, taking immediate steps to control the airwaves and ensure that his mess ages were the loudest in Rwanda 33 To control information in a society is to manipulate the people's ability t o make decisions. Further, the cultural implications of music in Rwanda gave the claims and entreaties disseminated by Bikindi the ability to affect the values of the Rwandan people. There is much research and debate on the actual effect of hate radio o n the Rwandan genocide (see 34 ). The general consensus, however, is that the messages !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! TH a&4>/@!U(>4$&7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(C! *;(!78#$(.#8!3'3+&$/!=(3& > ?#$.#!?3830'@+A3B!%,(&2(2!C&2+./,(&/6 !HRRRC TT a&4>/@!U(>4$&7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(C! *;(!78#$(.#8!3'3+&$/!=(3& > ?#$.#!?3830'@+A3B!%,(&2(2!C&2+./,(&/6 !HRRRC TO Z4,!K(++A)C!-X5%$/7!$2!V4$)/&5/Y!P$&74@/+(>4$&7!$&!L(@4$!(&@!S/&$54@/!4&!L1(&@(CF! =#<8&3)!#4! N(.+2(!5($(38.; !^,!&$C!" ![HRRO\Y!I ] !HNC 36 streamed from RTLM had a deep and somewhat immeasurable effect on the minds of the genocidaires, some authors going as far as to call it brainwashing. T he main radio hosts and managers of the station were brought to trial by the international criminal tribunal and found guil ty of "inciting genocide. When people in a position of authority, as these men were, use words like "cockroach" to refer to 20% of the population, ther e is bound to be some considerable negative e ffect should the social context already be muddy or unhappy But mere words cannot account entirely for the brutal genocide that took place. The use of Bikindi's songs, however, incorporated the historical signi ficance and traditional power of music into the rhetoric. Cultural subversion occurred to make the jump from sensitizing Hutus to the nationalist agenda to motivating them to actually engage in it violently. Habyarimana took hold of the power of the spoken word with RTLM, but the power of the radio was greatly augmented by the music of Simon Bikindi. Bikindi was raised in an environment rife with hatred for the Tutsi peoples. He saw the world through the eyes of a person who had been taught that he and hi s people had been slighted again and again by a greater yet tangible undeserving power that ought to be eliminated. Any Hutu tradition that he engaged in would have simultaneously served not only as a performance of culture, but also as an act of protest a gainst those his !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!! M()=5?,!X)4*(;/>%!Z/8A!(&@!K$&()@!MC!S+//&C!-K/2/+/&5/,!K477/&>,!(&@!K470=>/! L/7$)=>4$&Y!3&!XE0/+4B/&>()!D&>/+8/&>4$&!a74&$!P%(& U$+B7!(&@!'/%(84$+! 4&!L1(&@(CF !%,(8+.3&!7#)+/+.3)!F.+(&.(!5(O+(@ !"RT,!&$C!O![HRRI\Y!^HH ] !^O OC '4))!'/+?/)A, !-G$=&@7!$2! V4$)/&5/Y!L1(&@(67!_4))/+!L(@4$, F! *;(!E(@!5(1 37 people had hated for centuries. The myth that Hutus and Tutsi could never find peace and would always be in opposition permeated the region of the north where Bikindi grew up, and left little chance for him or any other child of the area t o believe otherwise. Indeed, to think differently would be an act of betrayal. Bikindi's music is a reflection of the myths he grew up with, as is evident when cross referencing his lyrics and accounts of the political environment at the time when he was r ecording Bikindi's music began circulating well before the genocide. His first hit, Twasezereye came out in 1987, and while it was not blatantly anti Tutsi, it was, in its first form, ambiguously nationalistic. The song was later rewritten to make clear that Bikindi was indeed taking a stance against Tutsi, but those alterations were not made until after the hostile political environment had ripened. His two other songs, Bene Sebahinzi and Naga Abahutu were decidedly more explicit in regards to their exp ression of hatred for the Tutsi and intent to unify the Hutu against them. Gamaliel Mbonimana and Jean de Dieu Karangwa prepared the Expert Report on Bikindi's music for the International Criminal Tribunal case which sought to convict and imprison Bikin di for inciting ethnic hatred specifically regarding his music. In the report, Mbonimana and Karangwa provide some basic background on the conflicts between Hutu and Tutsi since the 1959 revolution, the differences between the Hutu and Tutsi, and some crit eria on which they based their argument that these three songs were indeed inflammatory. They take care to explain, albeit briefly, that the role of the singer songwriter in Rwanda has a deeper cultural connotation than may be evident at first glance. In the end, Mbonimana and Karangwa effectively argue that Bikindi's songs were 38 intended to incite rage, and even hint that they had the ability to encourage listeners to engage in the genocide because of the traditional political role of song. What Mboniman a and Karangwa dismiss, however, is that Bikindi references a history much older than 1959. Bikindi's words reach back to a time when history relied on oral tradition. The images he invokes are timeless, his characters could be from any generation (and are thus relatable to the listener), but the lyrical and musical context situate the narrative in a time of strife so long ago that it insinuates a primordial difference between Hutu and Tutsi. The folkloric concepts and musical ideas that Bikindi incorporate s ask the listener both explicitly and through musical insinuation to remember a time before their own existence. Bikindi then fills in the gaps with the ancient authority of the musician and informs the listener of not only the natural differences between Hutu and Tutsi, but of the predestined task of the Hutu to come together and rid Rwanda of the invasive Tutsi once and for all. Bikindi's songs carry much more weight than a memory of three decades. They incorporate generations and centuries of change a nd manipulate the power structure upon which Rwanda was built. He refers to himself as a soothsayer, as though he is one in touch with the collective memory and the ancient truth that neither Hutu nor Tutsi can survive if the other remains. In all three so ngs he gives himself authority (first by assuming the role of musician, then by assuming an all knowing character) and then orders the listener to believe him as he misconstrues history and gives the Hutu population an ultimatum; engage in genocide or face extermination. Myths, fables and tales are an integral part of any culture. They provide the cultural material from which a society derives its morals and traditions. In the case of 39 Rwanda, the focus on the collective made the stories sung by Simon Biki ndi impossible to dismiss. He actively called upon his listeners to engage with that which he was saying and accept it as true. The myth s that he propagated culminated in the claim that the Tutsi needed to be slaughtered on the grounds as violators of the Hutu homeland This argument, while in reality representing a stack of myths with no basis in real historical fact, was legitimated by Bikindi's assumption of the role of musician. In a more general sense, myths can be religious, national, cultural, familial or individual, be spoken or written, explicit or ambiguous in their purpose. They are separate from stories in their explicit attempt to connect our everyday lives to a mythologized past. Their interpretation varies depending on the group of peopl e doing the interpreting, but there is a tendency for myths to have a moral or purpose, especially in the context of ceremony 35 Anthony Giddens argues that tradition helps us handle the issues of modern life. Whether we are reinventing the traditions that once formed the pillars of our society, or creating totally new traditions to look to in our amorphous state of mo dernity 36 I speak of an ending, in the guise of the emergence of a post traditional society. This phrase might at first glance seem odd, Modernity, almost by definition, always stood in opposition to tradition; hasn't modern society long been "post traditional"? It has not, at least in the way in which I propose to speak of the post traditional society' here. For most of its history, mode rnity has rebuilt tradition as it has dissolved it. Within Western societies, the persistence and recreation of tradition was central to the legitimation of power, to the sense in which the state was able to !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! TJ G>/8/&!b/)@,! F#<&2!3&2!F(&/+,(&/B!?+82$6!I((1+&'6!7#(/+.$6!3&2!F#&'!+&!P3)<)+!-Q18($$+#&6! [M%4)(@/)0%4(Y!a&48/+74>A!$2!M/&&7A)8(&4(!M+/77,!"IdH\C T^ !! D&!>%/!(+>45)/!-S/&$54@/F!2+$B!>%/!X&5A5)$0/@4(!$2!L(5/!(&@!L(547B,!>%/!(=>%$+!7>(>/7!-S/&$54@/! %(7!;/5$B/!(!24E>=+/!$2 !B$@/+&4>A,!;$>%!(7!>%/!=)>4B(>/!5+4B/!(<(4&7>!(!<+$=0!(&@!(7!>%/!4@/&>4>A! B(+?/+!$2!(!<+$=067!845>4B4*(>4$&CF!.%47!B(A!B/(&!>$!4B0)A!>%(>!&$54@/!47!$&/!B(&42/7>(>4$&!$2!>%/! %=B(&!@/74+/!2$+!@/24&4>4$&!<$&/!(1+AC!! 40 impose itself upon relatively passive subjects' For tradition placed in stasis s ome core aspects of social life. 37 Though Giddens speaks specifically of Western life, his idea of tradition as the foundation of power dynamics and societal structure is relevant to Rwanda. As a country that relied on t he oral tradition for centuries, the exactness and investment of performers of ceremony determined what history would be maintained and thus the beliefs of the present and future generations in relation to their people's culture Nuances and changes are in evitable when the past is recorded in such a way. R elying on human memory means risking the pitfal ls of subjective experience and the capacity to retain information, remember accurately. Further, that which is remembered depends on the values of the indivi dual. While ideally the individual has received and accepted a carbon copy of the very first occurrence of the ceremony or story, that notion is totally impractical. The respect given to ceremony in traditional societies certainly increases the chance that a ritual would remain close to its original manifestation, but even the most staunchly traditional societies have the power to adapt a ritual or discern when a practice has reached obsolescence entirely The decision to alter, change, or retire a ceremony can have a ripple effect into the values of followers. While allowing a tradition to grow with the progress of time is a constructive process of synthesizing long standing values into the modern day, manipulation of a tradition or traditional framework ca n have devastating effects. This is evident when reviewing the role of Simon Bikindi's music in Rwanda. Though the genocide happened in 1994, well after Kinyarwanda became a written language and the nation had moved forward into modern life, the traditiona l !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! TN 3&>%$&A!S4@@/&7,!-Z484& ] .+(@4>4$&()!G$54/>A,F! 5(4)(Q+O(!H#2(8&+A3/+#&B! 7#)+/+.$6! *832+/+#&!3&2!%($/;(/+.$!+&!/;(!H#2(8&!F#.+3)!R82(8 C!J^ ] !"RIC! 41 understanding of music as a deeper form of mass communication remained intact. Bikindi had much control and power from his position of a singer and composer of music and used this pivotal structure to transmit ideas that were anything but traditional or historical. Under the guise of a guardian of tradition, Bikindi manipulated history and infected values of collectivity with violence. Tradition drives culture and informs values. Without it, people living in a state of modernity (all of us, supposedly) face the challenge of choice without guidance, and the multitude of outcomes that are produced when individuals are disconnected from social expectations. Giddens discusses the transformation of human motivation from biological factors to social desires as a g roup of people modernizes. He argues that though traditions can become muted or watered down with the increase of time and population, they still hold an imp ortant power over interactions as the stories and v alues connected to them remain. "As nature b ecomes invaded, and even ended', by human socialization, and tradition is dissolved, new types of uncalculability emerge In the social world, where institutional reflexivity has become a central constituent, the complexity of scenarios' is even more mar ked." 38 Even though the traditional role of music changed in Rwanda, music kept much of the power that it was afforded as the primary means of remembering. Just as a ritual may change without undermining the values associated with it, Rwanda has mod ernized and music has maintained its status of importance The same is true for the person making the music. Though Bikindi was a modern man, his use of folk music afforded him the status of a leader. His lyrics reinforced his authority by making pleas to l isteners to remember !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! Td 3&>%$&A!S4@@/&7,!-Z484& ] !.+(@4>4$&()!G$54/>A,F! 5(4)(Q+O(!H#2(8&+A3/+#&B! 7#)+/+.$6! *832+/+#&!3&2!%($/;(/+.$!+&!/;(!H#2(8&! F#.+3)!R82(8 C!J^C 42 their Hutu ness, and come together like in the days of old to protect their Hutu culture and their homeland of Rwanda. This blatant revision of history and entreaty to believe and join in genocide shows the power of tradition in the most brutal way. Through altering history and appealing to the Hutu people of Rwanda, Bikindi engaged in the racist separation of Hutu and Tutsi, and succeeded in convincing thousands that murder and hate should be the next tradition in Hutu history. Giddens highlights the important fac t that the traditions we receive come to us through some form of an interpreter. This interpreter, or "guardian" as Giddens writes, chooses which aspects of a tradition they wish to convey and teach to the following generation. In this way, the interpreter s of tradition have some power over the future. This power is of varying degrees depending on how much the interpreter seeks to engender morality along with ritual. Often, the importance of a ritual is explained in the myth surrounding the act itself, and thus the moral lesson lies within the myth. As a tool for creating a culture, traditions are a weighty and important part of society; one that many people feel the need to stand up or fight for. They represent a continuation of the past into the present, w hich legitimates the current generation of guardians as they interpr et the culture and indoctrinate the younger populations to the same ideas. In this way they have power over their own lives and a sense of security that the values that they hold most dear will be similarly promoted in the future. This world is disorienting, and people seek to orient themselves through tradition. Though strict adherence to tradition is often seen as sentimental or even backwards today, permutations of old rituals still hol d an important place in every culture. Though they may be distanced from their points of origin, many rituals persist along with their 43 accompanying myths, or stories. As Anthony Giddens writes "Everyday experiments reflect the changing role of tradition an d, as is also true of the global level, should be seen in the context of the displacement and reappropriation of expertise under the impact of the intrusiveness of abstract systems" 39 Here Giddens talks about how authority that was once associated with t hose in charge of ceremony or guarding tradition is now associated with professionals. Those who were once looked to before the integ ration of technological advancements into society now take on a more symbolic role that is becoming more and more optional in the United States. In Rwanda, those who maintain traditions have a different significance. In the case of musicians in particular, the songwriter was given the charge of recording and building the history of the country. In a general, traditional contex t, m usicians were expected to provide commentary not only on the current political situation, but to also praise or scold individuals who had done something out of the ordinary. Today, Rwandan music covers many more genres than the historical or editorial, but the musician still has much agency in those spheres of life. In many ways, musicians have been the guardians of history and tradition in Rwanda. The system effectively compensated for the lack of a written language, but it also left history vulnerable to the interpretation of people like Simon Bikindi and the Akazu With ri tuals and their myths holding such a massive ability to change the present and the future of a society, we can see how a different interpretation of tradition or history can drast ically alter the trajectory of a group of people. In Rwanda, the elite !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! TI 3&>%$&A!S4@@/&7,!-Z484& ] !.+(@4>4$&()!G$54/>A,F! 5(4)(Q+O(!H#2(8&+A3/+#&B! 7#)+/+.$6! *832+/+#&!3&2!%($/;(/+.$!+&!/;(!H#2(8&!F#.+3)!R82(8 C!JOC! 44 Akazu including Simon Bikindi took control of the radio and musical culture to convince an entire nation that they were born to kill over 800,000 people in under 100 days. I NDICTMENT A ND EVIDENCE AGAINST B IKINDI : T HE MUSIC HE CREATED AND T HE CHARGES AGAINST HIM The indictment against Simon Bikindi by the United Nations International Criminal Tribunal: Rwanda, carefully documents Bikindi's most inflammatory actions and words. During the period 1990 to 1994, Simon Bikindi addressed public gatherings, composed, performed, recorded or disseminated musical compositions extolling Hutu solidarity and characterizing Tutsi as enslavers of the Hutu. These compositions were subsequently deployed in a propaganda campai gn to target Tutsi as the enemy, or as enemy accomplices, and to instigate, incite, and encourage the Hutu population to separate themselves from the Tutsi, to commit acts of violence against them and to kill them. Simon Bikindi composed, wrote, performed, recorded, and disseminated musical compositions and addressed public gatherings as set out above with the specific intention of instigating persecution of all Tutsis, and of Hutus opposed to ethnic division. The basis of responsibility for the deployment of his compositions is Article 6(1) of the Statute for aiding and abetting the persecution of Tutsis, thr ough his songs that assimilated all Tutsis as the enemy, by blaming the enemy for the problems of Rwanda, by continuously making references to the 1959 revolution and its gains by the rubanda ngamwinshi, and by finally sup porting the Hutu ten commandment s 40 In the case, he is being tried for inciting genocide (among a myriad of other similar charges) based on the catalog of events presented by the pros ecutor. In general, there is little if any mention of how the historical role of the musician factored into Bikindi's power. Mbonimana and Karangwa touch on the idea that Bikindi was tapping into a power greater than that of the typical extremist, but they cut their own argument !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! OR a&4>/@!U(>4$&7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(C! *;(!78#$(.#8!3'3+&$/ !F+,#&! ?+G+&2+B!%,(&2(2!C&2+./,(&/6 !HRRJC 45 short by only citing historical references in Bikindi's songs that recall 1959. They assert that Bikindi's music derived its inflammatory might from images of the 1959 revolution. But this ignores the rest of the lyrical content tha t stresses the evilness of the Tutsi and implies an irreconcilable difference and does not give adequate attention to the historical position of the singer as historian and social activist in Sub Saharan African society In this section I will use the e vidence in the indictment and the structure of Mbonimana and Karangwa's report as a foundation for a larger argument that the reason why Bikindi's actions, words, and music were so powerful is because they interact with the collective memory and rewrite hi story from an established place of authority. I look not only at Bikindi's seemingly hypnotic power, but also at the social institutions and individual values that afforded him such influence over rational, logical people. That Bikindi has been dubbed the "Rwandan Michael Jackson 41 for his popularity portrays some idea of just how large his group of listeners was. His music reached the ears of thousands of Rwandans through various means. The hate radio in the Rwandan genocide is often presented as the only way that his messages were disseminated, but Bikindi's music was recorded, sold, shared, sung and performed across Rwanda in the period before and during the genocide starting in 1987 with Twasezereye and continuing through 1994. His lyrics are coupled w ith traditional musical structures like call and response sections and a specific musical language that signal that his music is meant to be more than just something in the background at a caf, it is meant to be listened and responded to. !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! O" e5U/4),!K$&()@!SC!-_4))/+!G$&<7CF! *;(!E(@!S#8G!*+,($ ,!e(+5%!"N,!HRRHC! 46 Bikindi began his musical career as a folk artist. He had a rich understanding of the traditional music of Rwanda, as is shown by his first album (again, an album of wedding songs) and in his later popular music. As the New York Times reported in 2002 when Bikindi was up for trial by the International Criminal Tribunal, he set his lyrics of hate to traditional beats and rhythms, giving new meaning to traditional structures. As New York Time s reporter Donald McNeil wrote in 2002 it was Bikindi's ble nd of old with new that connected powerfully with his listeners. "His style was to infuse old folk songs with new rhythms and ideas. He wrote powerful rap lyrics that mixed English, French and Kinyarwandan and set them to traditional tunes. 42 This same art icle quotes Bikindi making the argument that he only wrote the songs to please the government. While it could be the case that Bikindi was only writing to gain the favor of the government considering the extensive revision process that his music was subje cted to by the Akazu and Habyarimana but even divorced from any one individual's intent, the power of the music is evident. To take the framework of an old tradition and cover it with a new idea retains the power of the original structure, but can turn th at power in a different direction. The momentum of music bolstered Bikindi's lyrics and gave them a connotation deeper than any speech or mere pop song could have managed. Bikindi's music w as made to bring up the values tied with songs and music, hearkenin g back to the days of myth and inject them with new messages for the present, effectively hijacking tradition with his hateful words. !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! OH K$&()@!SC!e5U/4),!-_4))/+!G$&<7,F! *;(!E(@!S#8G!*+,($6! e(+5%!"N,!HRRHC 47 C HAPTER IV T HREE STRIKES : T HE SIGNIFICANCE AND IMPLICATIONS OF THRE E SONGS BY S IMON B IKINDI The three songs that Simon Bikindi was brought to trial for by the United Nations International Criminal Tribunal were Twasezereye (We Bid Farewell), Nanga Abahutu (I Hate These Hutu), and Bene Sebahinzi (the Descendants of Sebahinzi). While these were not his only three songs, they were considered to be the most blatantly violent. In this chapter I seek to explain certain allusions in these songs in the hopes of making clear exactly why his words had such an impact. T WASEZEREYE : W E B ID F AREWELL Bikindi' s debut on the political music scene occurred during peacetime in 1987 on the 25th anniversary of Rwanda's independence. (Mbonimana 9) Twasezereye was at first presented as a song of national pride and rejoice for all Rwandans, to celebrate as one people t he anniversary of the colonial forces' departure. But even in that national context of unity, it articulates a thinly veiled resentment towards the Tutsi monarchy. Twasezereye resurfaced during the more tumultuous times leading up to the genocide, but with the titled slightly changed from "We bade farewell" to "We bid farewell," implying that there were yet more oppressors to get rid of. This time Twasezereye was aimed directly at dehumanizing the Tutsi people As such, it represented Bikindi's first explicit push towards Hutu solidarity. While Bikindi's lyrics refer to the evils of both colonial rule and the Tutsi monarchy, he dwells much longer on the particular ills of the Tutsi regime. Bikindi recalls "the whip and the chore," seeking to remind H utu of Rwanda's inhumane past. He 48 misconstrues the facts, though, by omitting the fact that Hutu and Tutsi are not different species and that Tutsi people came from Rwanda just as much as Hutu people. He uses images of slavery and colonization to insinuate that the Tutsi invaded Rwanda and took over the land from the Hutu. Per his usual structure, Bikindi uses this claim of alien invasion as a reason for the Hutu to band together as one. By invoking images of shared suffering, Bikindi creates a precedent fo r Hutu collective action. Mbonimana explains the whip as signifying colonial rule, but the references to miserable forced labor and compulsory marches are specific to the Tutsi kings. Colonial power is embodied in the ikiboko the whip, a form of corpora l punishment inflicted on citizens for lapses, and the shiku labour involving cash crop cultivation, but som etimes on arid land, an arduous task requiring hard work. In cont rast, the monarchical regime is portrayed in greater detail: uburetwa unpaid forc ed labour for Tutsi chiefs and sub chiefs, offering of gifts, long days of walking combined with nights spent out in the open with no gratitude in return. All that could render the regime abhorrent is cited. Such disproportionate treatment suggests that Rw andans in general and Hutu in particular are more resentful of the excesses of the Tutsi regime than those of the colonial system. Even the restrictions imposed by the colonizer are attributed to the Tutsi a s auxiliaries of colonial rule 43 A major theme in Bikindi's music describes the Tutsi as an extension of the Belgians. He is effectively rewriting myths about Rwanda, rec asting Tutsis as the antagonist and using racism to argue that the Tutsi are bad on the kinship level. In t he chorus of the song Bikindi sings directly to different parts of society as he calls to them according to their age and gender. His songs often include a section of call and response, but the chorus of Twasezereye is unusual in that it highlights the voice of !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! OT a&4>/@!U(>4$&7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(C! *;(,3/+.!3&3)0$+$!#4! /;(!$#&'$! *@3$(A(8(0(B!I(!J32(!438(@())K!E3&'3!3J 3; 49 the youth who di d not experience the revolution and only know of it secondhand. He first calls to the youth to listen and respond, and then to the adults and elders, encouraging them to tell the younger generations of their struggle against oppression. This device initiat es a literal interaction between the past as remembered in a very specific context: the context of this very militant song. Calling upon his listeners to remember or ask their elders reinforces the bond between generations and fosters a polarized environment in which the cycle of myth, belief, and propagation of a value can continue. Bikindi uses the most violent memories of the past in his music, setting the framework for and increasi ngly radical set of beliefs about the past and future to circulate. Another example of Bikindi misconstruing the past in his lyrics is when he references Grgoire Kayibanda, the first preside nt of post revolution Rwanda. Habyarimana ousted Kayibanda in a coup that occurred before this song was produced and released. The coup was advertised as bloodless by the media, but in reality 55 of Kayibanda's closest officials, lawyers, and businessmen were executed, and their families bribed into silence. Kayibanda himself and his wife were reportedly kidnapped and imprisoned in an undisclosed location until they starved to death. The coup was anything but bloodless, and Habyarimana was anything but a hero or a friend of Kayibanda. Yet in Twasezereye Bikindi plays t he role of mediator for Habyarimana who at the time of the release of Twasezereye was doing all he could to win over Rwandans who had been supporters of Kayibanda's regime. With the oral tradition so deeply embedded in Rwandan history, songs have a weight beyond measure. With Twasezereye Bikindi was able to transmit Habyarimana's new perspective on Kayibanda as if they had been allies all along in a blatant attempt to edit the collective memory. 50 The next stanza stanza 5, focuses on Habyarimana and Habya rimana alone. Though he was an Army Commander and not an actual political leader during the revolution, Habyarimana is lauded with the same level of admiration and devotion as the two leaders before him. His position as Army Commander at the time of indep endence is recalled, and Habyarimana is somehow elevated to the status of a hero of independence like his predecessors. His dedication and innate commitment to peace are extolled and he is in passing proclaimed pride of the youth, Rwanda's future. By the e nd of the verse, hi s a ura seems even to eclipse that of the rue heroes of independe nce, Kayibanda and Mbonyumutwa 44 In this one stanza Bikindi has elevated Habyarimana to the likes of Kayibanda and Mbonyumutwa, who had both become president of Rwanda through legitimate means, and washed over the truth that Habyarimana's succession was horribly violent and that Mbonyumutwa was neither respected nor liked by the general population. Bikindi is solely seeking to focus on the aspect of Hutu pride and solida rity and dismisses any evidence to the contrary, going as far as to say of Habyarimana "he loved peace from the moment he was born. 45 The second half of Twasezereye is a lengthy and repetitive call and response where Bikindi sings to each sub group of Rwa ndan society (omitting the explicit distinction of Hutu or Tutsi) individually, asking them to respond with "twenty five," the years since the feudal and the colonial regimes were overthrown. This may seem !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! OO a&4>/@!U(>4$& 7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(C! *;(,3/+.!3&3)0$+$!#4! /;(!$#&'$! *@3$(A(8(0(B!I(!J32(!438(@())K!E3&'3!3J 3;/@!U(>4$&7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(C! *;(,3/+.!3&3)0$+$!#4! /;(!$#&'$! *@3$(A(8(0(B!I(!J32(!438(@())K!E3&'3!3J 3; 51 innocuous, but the early reference to the monarchy is a direct allusion to the Tutsi. In engaging in call and response Bikindi is making listeners an active part of the new culture he is creating. Mbonimana eloquently describes how this section inculcates all parts of Rwanda society into this new order. Having called on the young people. Bikindi moves on to their elders and parents. When it is the turn of the old men and women, he emphasizes their role as privileged witnesses of the colonial era, living libraries, to paraphr ase the sage Hampat Ba. He in sists that they should recount their experiences to the youth, and makes them the cust odians of memory and tradition 46 As Giddens suggests, those who are in charge of preserving tradition have the power to shape the culture and values of future generati ons. As an artist of spoken word and song, Bikindi used his power as a guardian of those traditions to change the course of the entire nation of Rwanda. Twasezereye asks for more from its listeners than mere mental capitulation. In this song, Bikindi str esses memory in action. When he refers to the Bene Gahutu the sons of Gahutu the Hutu (the warrior ode), the listener must simultaneously add in his mind the Bene Gatutsi the sons of Gatutsi that is the Tutsi. The phrases containing the notion of memor y are often repeated in this song, like "Dear Rwandan, look back: do you remember the whip and forced labour, do you remember the days of unremunerated labour in the service of the chief? 47 He begs l isteners to keep those times in mind and to prove that t hey have not forgotten their, albeit reinvented, shared Hutu past !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! O^ a&4>/@!U(>4$&7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(C! *;(,3/+.!3&3)0$+$!#4! /;(!$#&'$! *@3$(A(8(0(B!I(!J32(!438(@())K!E3&'3!3J 3;/@!U(>4$&7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(C! *;(,3/+.!3&3)0$+$!#4! /;(!$#&'$! *@3$(A(8(0(B!I(!J32(!438(@())K!E3&'3!3J 3; 52 B ENE S EBHAINZI OR I NTABAZA The second political composition by Bikindi to appear on Rwandan radio was Bene Sebhainzi or Intabaza translated as Sebahinzi's D escendants or The Alert. Mbonimana begins his analysis by explaining the different language forms used in Kinyarwanda depending on the subject matter and what is being conveyed In Bene Sebahinzi Bikindi makes liberal use of the language of ibisigo poems. In Kinyarwanda, to w rite a poem is precisely gusiga to convey things that are not readily understood, and the noun derived from it, ibisigo means a veiled message, difficult to decode. However, without the poet being cryptic or totally opaque, sometimes one needs to resort to gusigura to interpret a poem or a message that eludes an uninformed speaker or listener in the street A straightforward poem or song does no necessarily compel the listeners' appreciation. With Bikindi, one has to decode the meaning of the words and ex pressions or stylistic devices in order to appreciate the harshness of the language, the constant incitement of the Hutu to implacable hatred of the Tutsi 48 Bikindi begins Bene Sebahinzi by describing a dream sequence that the narrator of the song exper ienced, with Bikindi assuming the role of an all knowing guardian of the Hutu past. He describes his dream, and the people respond by reiterating the dream's story. "He dreamt that cows were eating cooked sorghum from the cover of baskets, that the cocks w ere no longer crowing and hens were no longer laying." This apocalyptic depiction of Rwanda sans Hutu revolution (a condition that is revealed throughout the song) not only asserts that Rwanda would be a miserable, starving hellhole should the Tutsi regai n power, and alludes to the Tutsi moving in on the resources that were rightly the Hutu's, the cow representing the Tutsi through their trade of herding, and the basket !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! Od a&4>/@!U(>4$&7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(C! *;(,3/+.!3&3)0$+$!#4! /;(!$# &'$! *@3$(A(8(0(B!I(!J32(!438(@())K!E3&'3!3J 3; 53 of sorghum signaling the Hutu as agriculturalists 49 In Bene Sebahinzi Bikindi again u ses his creative agency to recall only the most brutal parts of Tutsi rule. This includes the Kalinga drum, the royal drum used by Tutsi kings and decorated with the g enitals of defeated Hutu chiefs Bikindi pairs these horrific images of desolation and mi sery with indirect chiding that Hutu people must never betray their Hutu brethren warning that to turn away from Hutu extremism will certainly cause these nightmares to come to fruition This prophecy is all the more radical when considered in the context of Bikindi's version of history, where these scenes have been very real in the past. Bikindi is not merely inventing an image of the future, but claiming that he, as the all knowing musician, has seen these horrors occur in generations past and thus has t he authority to predict their recurrence. In this song Bikindi assumes the character Mutabazi "The Liberator," as he seeks save Rwanda from this bleak future by bringing the Hutu together and herding the Tutsi out. There are references that Mutabazi has t he ability to solve the problems only because he has been completely loyal to the Hutu cause. Mutabazi visits Biryabayoboke (soothsayer) to find the cure for the disease that is killing Rwanda. Mutabazi returns with news that if his message from the sooths ayer is not heeded, then Rwanda will continue on its downward spiral. Bikindi takes this chance to pick on those Hutu that he describes as having a short memory, for if they remembered the proper version of history (which, it seems, can change upon the whi m of the political leader in favor) they would surely already be deeply involved in the nationalist Hutu cause. !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! OI !! G//!300/&@4E!3!2$+!7$& 54 Again, Bikindi/Mutabazi calls for a unification of all Hutu peo ple against their common foe. According to the soothsayer the only way to defeat the Tutsi is for the Hutu to form a united and solid front. And Bikindi capitalizes on the imagination of the Hutu population, especially those who are in opposition to the MRND regime, so that they do not become allies of RPF, the enemy, but rather join the Hutu of MRND and CDR. The Hutu must be vigilant ( kuba maso ) and have a single goal, they must be Inpuzamugambi those who have the same goal. He requests them to forsake all the other parties in order to join CDR and support the Rwandan Armed Fo rces if need be. And it is as rubanda nyamwinshi the majority population, that the Hutu would call for democratic electio n, which they were sure to win. 50 N ANGA A BAHUTU "I H ATE H UTUS Nanga Abahutu was arguably Bikindi's most popular song during the genocide. A quick reading of the translation is enough to get the sense that the author is outraged. Even an outsider to the conflict can perceive that the songwriter is making powerful arguments against certain Hutus. Put into context, the song Nanga Aba hutu provides a useful example of the process of myth creation during the Rwandan genocide. Nanga Abahutu tells the story of Ngirengirente which translates to "the undecided." The rest of the song puts into context who is undecided and what they are und ecided about. Ngirengirente is a reference to any Hutu person not engaging actively in the nationalist campaign, with a specific tilt towards the youth 51 Throughout the song Bikindi enumerates different kinds of Hutu that he hates, all of which fall under the umbrella of traitor for their lack of devotion to the extremist Hutu cause. According to the !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! JR a&4>/@!U( >4$&7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(C! *;(,3/+.!3&3)0$+$!#4! /;(!$#&'$! *@3$(A(8(0(B!I(!J32(!438(@())K!E3&'3!3J 3; 55 report compiled for the ICTR, there are five categories of traitorous Hutus fo r whom Bikindi extols his hate, and a whole separate world of hate for the Ibyihu ture those who were born into Hutu families but became Tutsi by trade of cattle or by marrying into Tutsi families. This is an interesting distinction for Bikindi to make, because while he does argue that the Ibyihuture have renounced their Hutuness, thes e people also demonstrate th at Hutu and Tutsi are not labels writ in blood. "In the song, Bikindi, alias Mutabazi, identifies two categories of people he hates. They are firstly the Hutu and then the Ibyihuture The Hutu in question fall into five types: 1. Those who have renounced their Hutu identity; 2. Those who look down on other Hutu; 3. Those who are greedy, who merely live off ubuhake clien telism and bribes (doled out by Tutsi), who would go so far as to kill other Hutu. They are killers for hire; 4. Those who are so naive that they get involved in a war (alongside Inkotanyi Tutsi) the ins and outs of which they do not know, the fools; 5. Those who, when a Hutu makes a mistake, do not correct him by taking him aside so that the greater good, namely ensuring that the unity of the Hutu, endures. 52 Again we see the resurgence of Mutabazi the Liberator, setting Bikindi apart in a mythic shroud of authority as he enlightens the other characters in the song of the !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! JH a&4>/@!U(>4$&7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(C! *;(,3/+.!3&3)0$+$!#4! /;(!$#&'$! *@3$(A(8(0(B!I(!J32(!438(@())K!E3&'3!3J 3; 56 dangerous traitors. Mbonimana identifie s three main characters that "the Liberator" addresses. The first is the afore mentioned Ngirengirente the undecided Hutu. The second is the deaf Hutu who does not wish to see the conflict as it is (i.e. as Bikindi and his constituents see it) and are tur ning their back on their Hutu heritage by not engaging in violence against Tutsis. Bikindi also uses Mberabumva roughly translated as "a word to the wise" in conjunction with his pleas to "come and listen!" for those who are willing to listen must be wis e. There is a secondary, more sinister meaning to the use of Mberabumva as well; that to listen is advisable while not listening to Bikindi's reasoning could result in personal harm. Bikindi references the Hutu Ten Commandments on several occasions thro ughout Nanga Abahutu, showing his dedication to Hutu extremism and desire to spread his hatred for the Tutsi to as many people as possible. The Hutu Ten Commandments was arguably the most inflammatory document preceding the genocide, formally stating rules separating Hutu and Tutsi and imploring Hutu people to completely disengage from any relations they might have with Tutsis. The first commandment of the Hutu Ten Commandments warns that all Tutsi women and girls are in fact spies for the Tutsi regime, sen t to weaken the unity among Hutus so that the Tutsis might regain power and enslave the Hutus yet again. Thus the same commandment states that any Hutu who marries a Tutsi woman is reno uncing their Hutu identity and becomes Ibyihuture the word that Bikind i uses in Nanga Abahutu when referencing Hutu men who marry Tutsi women. The fourth commandment, which denounces and business arrangements with people of Tutsi lineage, arrives in Nanga Abahutu when Bikindi uses the word ubuhake. 57 Ubuhake connects to he Hutu Ten Commandments and is an allusion to Rwanda's past of pastoral clientelism. This allusion is a good example of selectively remembered history, for in those times the designations of Hutu or Tutsi were particularly fluid, and were nearly solely conne c ted to socio economic standing, but in the context of Nanga Abahutu ubuhake was a strict and evil institution created by the Tutsi so they could enslave the Hutu completely. Bikindi overlooks the fact that under ubuhake a Hutu could become Tutsi by ownin g land While this was made difficult by the favoritism of the Tutsi lords for other Tutsi people, it was a very possible change that meant little a bout one's character or destiny [I am not suggesting that the system was kind or fair, nor am I suggesting that it would be the fault of a person of lower class should they not be able to make it into the upper class and I am certainly not stating that one class is better than the other. I do hope to demonstrate that, judging by the fact that the titles were c hangeable before the arrival of the Belgians, the people of Rwanda were of the same belief that "Hutu" and "Tutsi" were words describing socio economic standing, but not at all measures of worth.] Bikindi seems to forget that it was not the natural state of things for Hutu and Tutsi to be in opposition as he makes his case against doing business with the inherently conniving and manipulative Tutsi. Mbonimana notes that Bikindi goes as far as suggest that Hutus who do engage in business with Tutsi are liab le to kill other Hutu, should a Tutsi promise them money for it. Bikindi uses indirect but sadistic language: He hated the Hutu who kills another Hutu (implying that if he kills a Tutsi there is no problem). He declares his hatred for those Hutu who move blindly, lack judgment, are manipulated or receive money to kill a person and, what is more, kill a Hutu rather than an enemy for whom no 58 pity need be felt. Killing a Tutsi is a widely tolerated, indeed necessary, act of bravery (vv. 65 68). 53 The ninth c ommandment demanding Hutu solidarity is arguably the basis for the entire composition. "The Bahutu, wherever they may be, must be united, and show solidarity and concern for the lot of their Bahutu brothers. The Bahutu inside and outside Rwanda must always be on the lookout for friends and allies of the Hutu cause, starting with their Bahutu brothers." 54 Bikindi's whole purpose in Nanga Abahutu is to convey the importance of the idea described in the ninth commandment. Every allusion and reference that Bikin di makes throughout the song is with the purpose of calling the Hutu people to action as one solid unit against the Tutsi. Those who fail to hear the call will be lumped together as the other and eradicated along with the "cockroaches" and traitors that pl ague the Hutu fath erland. The final commandment states "The Social Revolution of 1959, the Referendum of 1961 and the Hutu Ideology must be taught to every Muhutu and at all levels. Every Muhutu must spread this ideology widely. Any Muhutu who persecutes his Muhutu brother for reading, spreading, or teaching the ideology is a traitor." This is represented in Bikindi's repeated pleas to the youth of Rwanda to learn about their shared past. To ensure that the proper version of history is remembered, Bikindi calls directly to men, women, and elders in Nanga Abahutu and even more explicitly in his other songs, to maintain this version of the past and indoctrinate their children into the Hutu cause. !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! JT a&4>/@!U(>4$&7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(C! *;(,3/+.!3&3)0$+$!#4! /;(!$#&'$! *@3$(A(8(0(B!I(!J32(!438(@())K!E3&'3!3J 3;/@!U(>4$&7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(C! *;(,3/+.!3&3)0$+$!#4! /;(!$#&'$! *@3$(A(8(0(B! I(!J32(!438(@())K!E3&'3!3J 3; 59 Bikindi provides examples of Hutu historical figures for th e listener to ponder as he extol s his messages of hate and suspicion. He sings, "I awaken the hero!" as he lists off six figures of the Hutu resistance who died fighting for equal representation in government. He fails to mention whether or not they died w hile Rwanda was under Tutsi rule, or Belgian rule via the Tutsi monarchy. The facts of their deaths, however, are not of importance in this song. The only important thing is that these people and their ends can be construed to be cases of martyrdom and use d as symbols of a common Hutu past. Bikindi rails against those Hutu who take for granted the sacrifice of these people dismissing whether or not they were against Tutsi people specifically or against repression in general by not engaging in genocide. A nother version of the song as translated by a different source includes these stanzas: O my brave! Mbwirabumva Come and listen Mbwirabumva Come and listen That God I swear, As I awaken the hero, dear comrades! I swear to God As I awaken the hero Rw akizima! I hate these species of Hutu, Walking blindly. I hate these species of Hutu, 60 These indiscriminate species of Hutu, Who start to make war Without knowing the cause, dear comrades! 55 This version of Nanga Abahutu includes a reference to different species of Hutu people. The outrageous statement appears more than halfway through the song, well after the listener has been worked into the nationalist mindset with increasingly dramatic and decreasingly factual argumen ts. There is nothing more dehumanizing than to blatantly assert that a group of people is not, in fact, human; t hat th ey are another species entirely It was a daring move for Bikindi to take his genocidal rhetoric and apply it to Hutu people as well as Tu tsis, but it was a risk with a huge reward. Once the enemy and its accomplices are defined as separate and non human they are that much easier to eradicate. One of the most startling aspects of the Rwandan genocide was the way in which most massacres took place. The use of the machete as a tool for mass slaughter is horrifyingly personal, yet it was the weapon of choice throughout the genocide. With the context of Bikindi's music, however, the linkage between dehumanization and ruthless brutality is evident The myth that Bikindi helped create turned Tutsi into cockroaches along with any Hutu who might help them. The people engaging in genocide and violence were following the logic that they were not attacking other people. They were believing in the new myt h circulating throughout Rwanda and operating under the idea that the only way to survive was to kill off all the Tutsi and their spies. !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! JJ a&4>/@!U(>4$&7!D&>/+&(>4$&()!P+4B4&()!.+4;=&()!2$+!L1(&@(C! *;( ,3/+.!3&3)0$+$!#4! /;(!$#&'$! *@3$(A(8(0(B!I(!J32(!438(@())K!E3&'3!3J 3; 61 Bikindi's words alone are powerful, but what gave them the power to inspire people to act was the fact that they were presented with the context of traditional music, giving his messages a power reserved solely for musicians. The role of music and the spoken word in Rwanda is deeply established, and when Habyarimana, the Akazu and Bikindi tapped into that resource they w ere wielding the power of generations of tradition. Bikindi's music confused history and put words in the mouths of his listeners, lead them to take his conclusions as their own, and eventually changed the decisions made by the people of Rwanda. By inventi ng a new set of collective memories and corrupting the tradition of spoken word, Bikindi and the Akazu held Rwanda hostage in a prison if misinformation. Without truth and with much persuasion, the people of Rwanda followed the only logic that was availabl e to them, the logic of racism with the conclusion of genocide. 62 C ONCLUSION The pages dedicated to the Rwandan Genocide in the Gale Spannus E ncycolpedia of Race and Racism begin by describing the two main threads of discourse surrounding it. For the most part, the academic approach has been to seek to explain away the conflict as the result of the manipulation of a people by their government, and largely ignoring the acts of personal violence. The journalistic view has been mainly "pornographic," putting violence at the forefront, As in pornography, the nakedness is of others, not us. The exposure goes alongside the unstated claim that we are not like them. This is pornograp hy in which senseless violence is a feature of other people's cultures: they are violent, but we are pacific, and a focus on their debasedness easily turns into another way of celebrating and c onfirming our exalted status. 56 Both of these approaches, the academic and the journalistic, fail to communicate what is actually the most important and most disturbing aspect of the genocide that it was carried out by people who were just as rational, just as capable, and just as human as any of us. Throughout the course of this thesis I have aimed to show the process through which music played a part in normalizing violence and murder. When researching music in Rwanda, I discovered that it has been responsible for the transmission of history and beliefs since long before Simon Bikindi appeared on the scene, and that he was carrying the torch of generations of musicians and griots by shaping the political scene. Considering music as a means of creating history, I sought to explore the roles that myths and generated truths play in our concept of self, our concept of the world around us, our concept of self in relation to the world around us, and our moral and !!!!!!!!!!!!!!!!!!!!!!!!!!!!!! !!!!!!!!!!!!!!!!!!!!!!!!! J^ -&.0.)#1(2+3!#4!53 .(!3&2!53.+$,6! 7C8C!-S/&$54@/!4&!L1(&@(CF 63 decision making processes. Here I began to understand how music as a tool of culture, and even more important ly, history, had the potential to seriously affect the outcome of the Rwandan genocide. I also hoped that this chapter would make clearer that music is indeed very important in this society. By relating music as a means of creating culture in a more genera l sense I wanted to offer to the reader an avenue for understanding how arguments for genocide and violence can be made convincing. In Rwanda, Bikindi used his music to threaten that which was most important to Rwandans, being allowed to remain a part of t he collective. ! 64 3 MMXUKDj! QX!Z`LDPG!:b! G De:U! D_DUKD 6 G!e:G.!M:MaZ3L!3UK!e :G.!DUbZ3ee3.:L`!G:U SG I%F-T-5-S6 E %EN%! % ?%L9*9 6 !3UK! ? -E-! F -?%LCETC 6 !.L3UGZ3.XK!3UK!U:.3 .XK!.:!DUKDP3.X!e:eX U.G! cQXLX!GMXPDbDP!e aGDP3Z!KXVDPXG!3LX!X eMZ:`XK !Z`LDPG!.Q3.!KXUDSL3 .X! a.GD !3UK XU.LX3.DXG!b:L! Q a.a!G:ZDK3LD.` k .+(&7)(>/@!)A+457!(7!0=;)47%/@!4&!>%/!/E0/+>!+/0$+>!0+/0(+/@!2$+!>%/!D&>/+&(>4$&()! P+4B4&()!.+4;=&()!2 $+!L1(&@( !;A!S(B()4/)!e;$&4B(&(!(&@!#/(&!@/!K4/=!_(+(&<1( l Dashes under text indicate negative reference to Tutsi and/or moderate Hutu Heavily underlined text indicates a call to Hutu solidarity or common memory I. TWASEZEREYE INGOMA YA CYAMI I. WE BADE FAREWELL TO THE MONARCHY Text: Refrain (R/) We have put the monarchy behind us The bad feudal and colonial yokes have departed together So we now have the democracy which suits us. Come, let us rejoice for our independence. Verses (v.5.1.) D ear Rwandans, cast a glance behind you: 6 5 remember the whip and forced labor! remember the days without pay working for the chief and celebrate independence! (2) Remember the days of walking, sleepless nights outdoors, transporting gifts to offer the chief or tribute to the royal court depriving your family which needed them and carrying these goods to their destination which weighed heavily on your head and with no thanks for doing so. Come, let us celebrate independence! (an incomprehensible warrior ode follows) (3) I am very young and I did not go through that situation, I was told about it I even read about it And when I understood, I praised the Creator, He who spared me that grief; This is the particular r eason that prompts me to celebrate independence. (4) I pay great tribute to the militants who freed us, 66 25 Kayindanda first among them, I am thinkin g about Mbonyumutwa in particular and their brave comrades to whom we owe this independence. (5) For the well born worth waits not on their years, in that era, Habyarimana was in the forefront, commanding the army; he loved peace from the moment he was born and he is still fighting for it Ayiii! We acclaim you, pride of the youth. May you continue to lead the army gallantly! (6) How many years of independence have we behi nd us, dear Rwandans? R/ Twenty five years. 1. Rwandan youth, do you know how many? R/ 2. And you young girls, do you know how many? R/ 3. And you young men, do you know how many? R/ 4. Men of middle age, do you know how many? R/ 5. Women of mid dle age, do you know how many? R/ 6. Old men, tell them! R/ 7. Old women, tell them! R/ 67 8. Y ou lived through those nights. R/ 9. Adolescents of b oth genders, R/ 10. Such days are painful to talked about: R/ 1 1. May you never experience such nights! R/ 12. Such times are not to be talked about! R/ 68 II. NANGA ABAHUTU II. I HATE THESE HU TU or THE AWAKENING N.B.: The intervention Mutabazi (Bikindi) is in italics A Ngirengirente (the undecided) was a child who made his mother sad and was a concern to his father, dear comrades! The deaf gave birth to the deaf The unanointed gave birth to the madman, 5 the bush gave birth to the owl, dear comrades! "The truth passes through fire without burning" and, it is said, "to tell the truth does not prevent good neighborliness" Mbwirabumva (A w ord to the wise)! Come and listen! 10 Mbwirabumv a (A word to the wise)! Let me swear to God! Let me swear to Go d and I awaken victory, dear comrades! Let me swear to God and I awaken the hero Rwakizima 69 As for me, I hate th e Hutu (Twice) 15 As for me I hate the Ibihutu and I hate the Ibyihuture dear comrades What about you, Mutabazi? Allow me to say it, Oh Ntuza! My heart is gripped by anguish! I am going to tell you why I hate them, yes! I hate the Hutu 25 who renounce their identity identity, Abahozi! I hate the Hutu Who greatl y despise one another Claiming that they are better than others 30 and do not want to share fo o d and drink with other Hutu, dear comrades! I hate the Hutu The Hutu with big bellies, Those who only stuff their bellies, who like to curry favor 35 and who live only on clientelism d ear comrades! But can you really blame a man for that? If I hate those people, that's fine. 70 Our luck is that there are few among us, dear comrades! 40 Those who have strayed are few Our luck is that there are few among us, dear comrades! B Ngirengirente (the undecided) was a child who made his mother sad and was a concern to his father, dear comrades! 45 Moreover, they say that the deaf gave birth to the deaf that the unanointed gave birth to the madman, that the bush gave birth to the owl, dear comrades! "The truth passes through fire without burning" and, as the adage says, "to tell the truth does not prevent good neighborliness" oh my good people! 50 Mbwirabumva (A word to the wise) Come and listen Mbwirabumva (A word to the wise) Come and listen Let me swear to God! 55 Let me awaken the hero, dear comrades! Let me swear to God 71 Let me awaken the hero Rwakizima! Me, I hate those so and so Hutu (twice) who wal k blindly along 60 Me, I hate those so and so Hutu the so and so Hutu without proper judgment who set about fighting a war the cause of which they do not know, dear comrades! They are tearing one another apart, aren't they ? What a disaster! 65 Me, I hate the Hutu The Hutu who is bought for a single coin And who kills a Hutu who kills a Hutu, dear comrades! Oh yes! 70 If I hate those people, that's fine! (twice) Me as well I Our luck, is that they are few among us, dear comrades! (bis) 72 C The deaf gave birth to the deaf, 75 the bush gave birth to the owl, dear comrades! "The truth p asses through fire and does not burn" and "to tell the truth does not pr event good neighborliness" oh my good people! Mbwirabum va (A word to the wise)! ( ter ) 80 Come and listen! Let me swear to God, let me awaken the hero! Let me swear to God and awaken the hero Rwakizima! Me, I hate the Hutu, those Hutu who do not remember Nzira, son of Muramira 85 who do not remember the way he died and who do not remember the cause of his death. And who do not remember the death he died, my child! Me, I hate the Hutu, those Hutu who do not remember Mashira son of Subugabo 90 over there in Nyanza and who do not remember the death that he died, and who do not remember the cause of his death, dear comrades! Idiocy, isn't it? Me, I hate the Hutu 95 those Hutu who do not remember Nyagakecuru on the range of Mount Huye, 73 who do not reme mber what death she died and who do not remember the cause of her death, dear comrades! Is there anyone who does not think about it? 100 Me, I hate the Hutu, those Hutu who do not remember who do not remember the saying: You must take care of Ruhande by killing Mpandahande" 105 Over there in Butare, dear comrades! Me, I hate the Hutu, these Hutu who do not remember Rukara, son of Bishingwe Or Basebya, as well as Ndunguste 110 At Ruhengeri in Murera [those Hutu] who do not remember the cause of their death, dear comrades! Oh, yes! My child! Those Hutu who do not remember Rukara, son of Bishingwe, 115 and who do not remember the way he was hanged, Basebya along with Ndunguste At Rhuengeri in Murera, and who do not remember the cause of their death, dear comrades! 74 Treason, of course! 120 If I hate those people, that's fine! ( bis ) Our luck is that there are few among us, dear comrades! (bis) D The deaf gave bi rth to the deaf, the unanointed gave birth to the madman, 125 the bush gave birth to the owl, dear com rades! Mbwirabumva (A word to the wise)! ( ter) Come and listen! Let me swear to God ( bis ) Let me awaken the hero Rwakizima! 130 Let me swear to God (twice) and let me awaken the hero Rwakizima! Me, I hate the Hutu, who do not take the offending Hutu aside 135 in order to make him mend his ways there on the spot, but to maintain unity, dear comrades! Instead of that they give him a long hug! 75 Me, I hate the H utu who do not take the 140 offending Hutu aside in order to make him mend his ways there on the spot, but to maintain unity, dear comrades! Nothing more than greed! If I hate those people, that's fine! (twice) 145 Our luck is that they are few among us, dear comrades! Me, I hate the Hutu, the pot bellied Hutu those ones who only stuff their bellies, 150 who like to curry favor and who live only on clientelism Me, I hate the Hutu who are very arrogant, who are braggar ts 155 and who look down on other Hutu, dear comrades! Is it allowed to look down on your own people? Me, I hate the Hutu, I hate the Ibyihuture dear comrades! Me, I hate the Hutu! 76 160 Me, I hate the Ibihutu who walk blindly along Like idiots! Ibihutu who lack common sense who set people against each other and tear one another apart, 165 who are fighting a war the cause of which they do not know, dear comrades! Me, I hate the Hutu, the Hutu who is bough with a single coin and who kills a fellow Hutu, dear comrades 170 And who kills, I swear to you And who kills a fellow Hutu, dear comrades! If I hate those people, that's fine! (twice) No! That's fine! Our luck, 175 is that they are few among us, dear comrades! ( twice) E Ngirengirente (the undecided) was a child who made his mother sad and was a concern to his father, dear comrades! The deaf gave birth to the deaf the unanointe d gave birth to the madman, 77 180 the bush gave b irth to the owl, dear comrades! ''Truth passes t hrough fire without burning" and, it is said, "to tell the truth does not prevent good neighborliness", oh my good people! Mbwirabumv a (A word to the wise)! (10 times) Come and listen! 78 III BENE SEBAHINZI THE DESCENDANTS OF SEBAHINZI (Refrain: sung in c horus) (1) If I could [have] a bold chi ld and another with fast feet (t wice) So that I can send them to Muhinzi, he who saved the harvesters by driving away the Mwima and Mushirarungu stockbreeders. You say: q uick, to the rescue, he dreamt that cows were eating cooked sorghum from the covers of baskets, that the cocks were no longer crowing and hens were no longer laying. You say: quick, to the rescue, he dreamt that the Inyambarabishahu was defeated again, the children of Sebahinzi warding him off again. You say: quick, to the rescue, the sower of strife is among you and you are going to tear one another apart, the young and the old. You say: to the rescue, Nshimutamugabumwe [the abductor], the enemy of Bishingwe's son has settled in our community and people are being killed with the spear 79 You say: quick, to the rescue, he dreamt that parents were going to cry bitterly and that children would soon become orphans, your brothers are going to sell Rwanda, to the rescue! ( Three verses sung by Bikindi ) (2) 1. I have cross ed Ndonva and Mayaga from Mutara I have gone to Buliza and Bwanacyambwe I have travel led up and down Buganza and Bugesera I have even travelled all over Gisaka and everywhe re, I have found that it is the descendants of Sebahi nzi who are tearing one another apart. (3) 2. I have gone thro ugh Buyenzi and Bwanamukari I have g one thro ugh Busanza and Bufundu I have gone through Nduga after covering Busaha I went through Bumbogo and Bukonya I have travelled all over Bugoyi Everywhere, I have found that it is the descendants of Sebahinzi who are tearing one another apa rt. (4) 3. I have crossed the Kanage of the Bashakamba 80 I have travelled all over Bwishaza I have gone through Rusenyi and Ntantango I have crossed the whole of Kinyaga everywhere, I have found that it is the descendants of Sebahinzi who are tearing one another apart. ( followed by the staging of a divination session, in declaimed dialogue with a musical background) (5) Good d ay to the household o f Biryabayoboke [only the faithfu l eat it] Househ old of Biryabayoboke, how are you? Who are yo u? And may God be with you? It's Mutabazi. Com e in! Why are you coming so late? I thought that you would not come. Sit here on the mat. I would have arrived earlier (t wice), but the paths are not all safe. The descendants o f Sebahinzi are killing one another, destroying each other's house s, looting one another. Dear Biryabayobok e, I no longer know what is happening in this Rwanda Good, spit on these grains [of divination] so that I can start the consultation. 81 (sound of spitting) Peace, peace be upon Rwanda, peace be upon its inhabitants, Peace be upon the extended family of Sebahinzi's descendants! Dear brother Biryabayoboke! Tell me the cause of the disunion a mong Sebahinzi's descendants, among my brothers who risk being exterminated. Find me the antidote which would put an end to the dissension among Sebahinzi's descendants and restore peace in Rwanda. (deliberate sneeze) He is smiling, he is smi ling, Mutabazi the fa rmer, the descendant of Sebahinzi he is in good health and cannot die unexpectedly he is neither a stalk of sorghum nor the one struck down by death, nor the meat of destiny and is not embraced by the one returning after a long ab sence, attacking from abroad. (6) I performe d divination among the Basindi and Babanda, I performe d divination among the Bega and the Bazigaba, I perfo rme d divination among the Buguyane and the B agesera, I performed divination in Rurengamihizi's home, you should be given the been remaini ng in the jug. Heee! 82 (7) I performed divination and I predicted to Mash ira the Hutu, son of Sabugabo, over there in Ny anza, I predicted to him that the girl who was given to him in marriage was not just a wife, but rather a spy who was to prepare his murder. A real spy! He did not want to take my advice and all his people have been exterminated. (8) I performed divination for Nyaruzi, son of Haramanga, in Mukindo near Makawza. (9) I perfomed divinat ion for Benginzage [alias] Nyagakecuru over there in the Huye range, I told her that her goat herds were rather seeking his head; the next day she was indeed murdered. Yes, it was done quickly. (10) I performed divination Gisu rere in Suti from Banega Over there in Banyambiri, I performed it for Ndagano the kind of the Bukunizi and of the Busozo. (11) I performed divination for Nzira the Hutu, son of Muramira, telling him that Ruganzu did not ente r his hou se as a servant, but as an enemy spy who had infiltrated through his army. He did not listen to my advice and the follow day all his people were exterminated by this same Ruganzu. (12) I did divination for Ndungste and I did it for Basebya, son of Nyirantwari, in Ndorwa, 83 I told them that they had been betrayed, that they would be killed and that Rukara would be hanged. A while later, that happened: he was hanged. (13) At the side of the famous Joseph Gitera, I performed divination for Mbonyumtwa while the country was on the edge of the abyss. The alarm sounded in Byimana and the war drum was heard in Kayanza in Ndiza. At that t ime, Sebahinzi's descendants came together and the antidote I administrated to them secured them victory: Consequently, forced labo r and slavery disappeared for good. (15) [ sic ] Mutaba, Mutabazi, let me give you the antidote Oh my dear bowl, do not let me down fin d the origin of this disagreement among the of Sebahinzi. Find the solution that would restore peace here in Rwanda (16) Mutabazi, here is the cause: all these misfortunes are due to the one returning after a long absence, attacking from abroad, and above all to the ignorance and greed of some people among the descendants of Sebahinzi Greed, I swear to you! Dear Mu taba, apparently the one returning is full of trickery. So what are we going to do? Nothing more than greed. (17) Mutaba, what are we going to do? Fortunat ely, you have come in time, if not, it would have been a disaster. See how he dis guises himself as a woman 84 See ho w he tak es the shape of a girl. See how he tran sforms himself into a child of the family. Mutaba, see how he comes like a wolf See how he trans forms himself into a farmer, But with the sheath of a sword like the handle of a hoe. Dear Mutaba, this return ing one is on the move (18) See how he blen d s i n among the greedy. See how he becomes Ntibibuka's brother in law ["the one with a short memory"]. See how he becomes a son in law. See how he insidiously offers a cow to one of the descendants of Sebahinzi. Mutaba, even if this returning one is full of trickery, what makes me rejoice greatly is that my grains [for divination] h ave completely revealed him, we will defeat him and render him harmless. (19) There is the antidote: take a container and place it under the drainpipe, and call all the descendants of Sebahinzi to come then I shall give them the antidote, call them. (music: song accompanying the cithara) Yeeh! Y e! "A word to the wise", "A word to the wise" [ Mbwirabumva] We are awakened, we are listening to you, we are listenin g to you! 85 (20) Portage, slavery, the whip, forced labor, the palanquin had overwhelmed the people, and that disappeared for good long ago You people in the majority, be vigilant and you descendants of Sebahinzi, remember this evil let him stay abroad, far from us so that he will never return to Rwanda (declaime d Dial ogue) (21) Let them co me, Sebahinzi's descendants! Let them k now that this Rwanda comprises several regions which make it the great coun try inhabited by Rwandans! (22) Let Sebahinzi's descendants know that these Rwandans are divided into three categories [ amoko ], Gahutu, Gatwa and Gatutsi. This reality does not change. We must all recognize that no one asked to be born Hutu, Twa or Tutsi. And so? So, we recognize that no one is superior to the other, that no one must have more rights than the other and that priority must be given to the interests of the people in the majority. Exact ly. Ayyyyiiii! So cal l the descendants of Sebahinzi, let them come and take the antidote. (23) Let them come! All the descendants of Sebahinzi, irrespective of political affiliation, must recognize the usefulness and benefits resulting from the heritage 86 the majority of the people acq uired through the 1959 Revolution. This heritage must be maintained without being eroded; on the contrary, we who have benefited from its usefulness must maintain its memory and praise it forever, so that we will pass it on to posterity. Ayyy yii i! So call th e descendants of Sebahinzi! Let them come and take the antidote that I will give them. (24) Let them c ome, Sebahinzi's descendants! We must know that if the Inkotanyi gain victory by the bullets from guns, which by the way is impossible, their various parties wi ll be wiped out and their members would be exterminated just as the Hutu king s were, before, the following morning, the victorious Tutsi open the vigil of the feats of arms with these words : "Once up a time, may it no longer happen! The dogs and the rats are dead, Only the cow and the drum have survived" We really do not remember that episode: Shame on us that we do not remember it! (25) Let them come, the descendants of Sebahinzi! They must understand that the 87 people in the majority must unite and be truly Impuzamugambi [those who have the same objectives] so that their interests are not attacked (26) The desce ndants of Sebahinzi must firmly and selflessly support the Rwandan Armed Fo rces and if need be join them to protect the homeland and the integrity of the Republic Ayyiii (27) Let them c ome, the descendants of Sebahinzi! Be he Hu tu, Twa or Tutsi, let no one make a mistake or dream of taking power through arms. (28) So, descen dants of Sebahinzi, call for the preparation and conduct of the elections as early as possible, because the courageous and the patriots have come forward, while you know who are the enemies of peace, the grabbers and opportunists. So, call for elec tions and if someone offers you a drink, you should drink it while keeping th e secret in your h eart, you know your favorites (29) We are true democracy, transparent and free of arms, a democracy without fraud, and then we, who represent the majority of the people, will have a space that will enable us to choose our leaders, and whatever happens, we shall overcome. 88 (Repeat o f declamation) Let them come, the descendants of Sebahinzi! They must know that at this decisive turning point for strengthening the Republic and true democracy, it is the majority of the people who give power through transparent elections. Arms and intrigues are hardly sign of true democracy. The citizens want leaders to appear through fair unrigged elections. So, call for elections! If a Hutu is elected, let us accept that he should rule us, if a Tutsi is elected, let us accept that he should rule us, Twa is elected, let us accept that he should rule us. Rwanda belongs to the three of us, no one is superior to the other. Heeee. (30) Mutabazi! I merely perform divination, I do not change destiny. You are very competent as a soothsayer I do not even ask you for fees, Simply f o llow my prescriptions. For God's sake, call the descendants of Sebahinzi, So that they come and present a common front. (alternately sun and spoken) (Sung) 89 (31) A word to the wise, child of my mother! A word to the wise, child of my father! Tell me, I b eg you ( ter ) If you have understood what I have told you (spoken) But what do you want? Be calm, I have understood it all. (sung) A word to the wise, child of my father! Have you h eard the call for help? Have you h eard the call for help? Have you h ea r d the alarm? Tell me, I beg you (t wice) If you have understood what I have told you. But what do you want? Be calm, I have understood it all. (spoken) Yes, I h a ve understood you I heartily congratulate you (twice) ( Sung) If you have understood what I have told you (twice) Ponder w ell upon these words Whether i n the morning, during the day, in the evening, Ponder at length upon what I have told you, A word to the wise, child of my father 91 D'ZD:SL3MQ` 37?/1,!_/))A! e45%/))/C! 7(84#8,+&'!/;(!E3/+#&B!F@3;+)+! 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This article considers the interpretation of Jeremiah 7:22. This chronicle draws attention to a number of significant and important studies that have appeared on the life and work of Martin Luther. The study considers the present reality of the kingdom of God in the coming and preaching of Jesus Christ, but also the fact that there are future aspects of this kingdom that still need to be revealed and manifested. This paper demonstrates the antiquity of certain concepts found in the Old Testament. It indicates the antiquity and objective reality of certain concepts that were part of the common intellectual, religious and technical heritage of the Old Testament and ancient Near East. Most of the comparative material is taken from Egypt. Abram, when he reached Shechem, built an altar and "called upon the name of Yahweh". According to many scholars, the patriarchs used the name "El Shaddai" as the name of God. They argue that the name of Yahweh was not known before the time of Moses, and so Genesis 12:8 does not portray the true reality. The purpose of this study is to give some reasons for thinking that the author of Genesis 12 rightly used the name Yahweh. The purpose of this short note is to restate an old explanation of the first clause of Isaiah 40:20. This article considers the best translation and interpretation of Genesis 2:5-6. The discussion revolves around whether these verses describe a dry or a wet world. What is the exact meaning of the "thirtieth year" in Ezekiel 1:1? This article submits its own proposal. The doctrine of Christology is of central importance in Christian thought. More recent scholarship has questioned the view that an understanding of the person of Jesus as the Son of God in a real or essential sense is to be found in the mind of Jesus and in the thought of the early church, and that such understanding can for the basis of a modern Christology. This article addresses the scholarship that denies the above contentions, questioning whether they demonstrate a true reading of the New Testament evidence. Did Jesus see himself as the servant referred to in Isaiah 53? This understanding of Jesus' view of his mission has come under attack. This article concerns itself with a response to the work of C. F. D. Moule, C. K. Barrett, and Morna Hooker who are all critical of the view that finds Jesus' self-understanding steeped in Isaiah 53. There are only three explicit Old Testament references to the doctrine of the image of God in man: Genesis 1:26, Genesis 5:2, and Genesis 9:6. However, the importance of the doctrine is out of all proportion to the limited treatment it receives in the Old Testament. That man is a [creature]] implies limitations upon the range and degree of his similarities to God. This study considers two of the prepositions used in New Testament statements on the subject of the atonement to see what contribution they have to make. Four prepositions are used in the New Testament statements about the death of Christ, but only two are examined here, i. e. "for" (ἀντί) and "on behalf of/for the sake of/for the beneft of" (ὐπέρ). This article considers the matter of editing of a prophetic text, and it does so by using as example the "Servant passages" in Isaiah, particularly Isaiah 7:14, its context and content. The author argues that the concept of the editing of a text is not itself at fault; rather, this concept is simply not taken with sufficient seriousness by those who appeal most frequently to it. Was there a development in the eschatology of Paul? This article examines 2 Corinthians 5:1-10, highlighting three issues arising from the passage that are relevant for this discussion on the development in Paul's eschatological thought. First, the author reflects on Paul's personal relationship to the return of Christ. Next, it considers the time of the receipt of the spiritual body. The Hebrew expression "saraph me'opheph" occurs twice in the Old Testament, and both times in Isaiah. Isaiah 14:29 refers to the "fiery flying serpent" and Isaiah 30:6 the term is usually understood as a reference to the sand-viper. Such interpretations imply that these creatures were semi-mythological. This article calls into question this interpretation, showing from contemporary data that these creatures may have been some kind of poisonous winged insect. This paper wants to re-examine the interpretation of Malachi 1:11 that suggests that worship offered in sincerity and truth under the auspices of any religion whatsoever is in effect offered to the one true God. Is this interpretation consistent with Old Testament teaching as a whole on the subject of the worship of the nations? Is it consistent with the prophet's teaching in the rest of Malachi? The author examines these questions, and then takes a fresh look at the text and its interpretation. The Gospel of Matthew's account of the resurrection of Jesus is regarded by many scholars as the least reliable historically. This article does not provide definitive answers to the questions raised, but it indicates some of the avenues that could be further explored. The relationship of Matthew 28 to the other gospels is examined. The major arguments that supposedly justify treating Matthew 28 with suspicion are each considered in turn. This essay attempts to explain the belief that the death of Christ on the cross had the character of penal substitution, and that it was by virtue of this fact that it brought salvation to mankind. First, the author clears up some questions of method. He then continues to explore what it means to call Christ's death substitutionary. The concepts of wisdom and knowledge in 1 Corinthians have been studied from two general approaches. One approach derives the apostle Paul's usage from nonmythological understanding of the concepts in the Old Testament and later Judaism. The second approach sees an influence of mythological origins that may or may not have been mediated through Judaism. One looks almost in vain for a major discussion of sin during the twentieth century. Does guilt before God still have meaning in the context of modern developments such as Marxism and psycho-analitical approaches to who man is? This essay attempts to examine the way that theology has sought to come to terms with the idea of sin during the twentieth century. The aim of this essay is to survey approaches to the parousia (return of Christ) in modern theology. It wants to describe and assess these modern approaches within their own proper theological and historical context. It is followed by the author's own approach to the subject, showing where he thinks he may draw fruitfully upon modern insights and where we must take warnings from modern misunderstandings. The author addresses questions about the interpretation of the Bible's ethical material. These are questions about the meanings of moral words, to be distinguished from questions of normative ethics and of descriptive ethics. By defining "ethics" formally, rather than by its content, O'Donovan has included within the scope of ethics two spheres that are sometimes distinguished from it, i.e., the religious and the aesthetic. This article draws attention to the fact that it is no longer possible to describe Nuzi customs as customs of Hur simply on the basis that they show some divergence from better-known Mesopotamian practices, and because there was considerable influence of Hur at Nuzi. In Near Eastern Studies there is an increasing awareness that the similarities between Nuzi and other Mesopotamian text groups are, in fact, greater than was formerly supposed. Does preaching still have any meaning in our time and age? Is the sermon a relic of the past? This essay wants to reflect on the theological question of what preaching really is. The true renewal of preaching can only happen in the way of understanding the real nature and function of preaching. A renewal on the level of preaching technique alone is not really a renewal at all. In the New Testament, we find the origin of what Christian preaching is. Some key terms used for preaching are examined. The approach of this article to the Scriptures is with the conviction that they mean exactly what they say. However, it is not true that the Bible means nothing more than that. The author grapples with the divine as well as the human element in the Bible. It reflects on how readers can hear what God's timeless message is from any given passage. It is within this context that the article reflects on the significance of "sensus plenior" (the "fuller" sense). In Old Testament scholarship, there is a general recognition of the unique importance of the Decalogue in Israel's understanding of her relationship with God. The article states that the last six commandments are in themselves not at all unique. Is there significance in the explicit listing of these otherwise very general moral obligations at the foundation of the nation as the covenant people of Yahweh? What is the relationship between the name of God and the glory of God? In OT studies there has been a change in the conception of the ark of the covenant in Deuteronomy. The ark is no longer seen as the footstool of God in his glory, but merely a receptacle containing the stones on which the law is written. This study is concerned with the fact that God's name has been used to demythologize the ark. Exodus 33:18ff. The doctrinal convictions of popular Christianity cannot be ignored when writing the history of doctrine. The author wants to encourage evangelical Christians to become more self-conscious about doctrinal development as an evangelical phenomenon. It is argued that evangelical thinking about the doctrine of Scripture has not remained immune to change. This essay wants to concentrate primarily on the very sensitive area of the selective treatment of handicapped newborn babies. It is a response to the trial of Leonard Arthur. It is argued that there is a moral dimension to medical decisions that may not be within the scope of particular medical technical competence. What is the literary structure of the composition of the oracles against Babylon in Jeremiah 50 and Jeremiah 51? This study hopes to demonstrate that the composition of the oracles is not disordered but rather a well-ordered complex of structurally related elements. The thesis is that the composition is comprised of six movements set within a common framework. What is romantic love? This study says it refers to the love of two persons of the opposite sex for one another, understood and expressed in terms of attraction and devotion. This love includes delight and joy in appreciation of each other, including the sexual and physical aspects. The study offers a fresh look at the Bible's understanding of romantic love especially in relation to courtship and marriage. What are the extra-biblical sources for the history of Israel? There is an Assyrian text that offers an account of dealings with Judah, a text renowned since the beginning of Assyriology. That text is Sennacherib's report of his attack on Judah and Jerusalem during the reign of King Hezekiah. This article examines mainly this text. This essay wants to place 2 Corinthians in the life of the apostle Paul as a missionary and church leader whose apostoleship was a subject of controversy at Corinth. It sketches the course of apostolic history in outline and indicates the way Paul's vocation was shaped by the flow of events that led to the composition of the letter. Luke presents the ascension as the climax of his gospel. He also presents it as the most striking element in the introduction to Acts. By using these ascension accounts to form the link between the Gospel of Luke and Acts, Luke seem to indicate its significance for a proper understanding of his theology and purpose. This article is an account of the political thought of the book of Revelation. It reflects on how the goodness of creation is questioned by the apparent meaninglessness of the historical events. Only if history can be shown to have a purpose can the praise of creation resume. The sacrificial death of the Messiah of God is the event that interprets all other events. What is the relationship between Christ and Christian ethics? The article asks the question: If Christians are what they are by virtue of their participation in Christ, then what room is left for human ethical activity? What is the relationship between grace and morality? Webster wants to explore this relationship by giving close attention to the New Testament material on the imitation of Christ. This essay describes the view of E. P. Sanders with respect to Jesus Christ and repentance, and that description leads to the identification of a problem within Sander's view. Sanders argues that Jesus offered the kingdom of heaven to the wicked without repentance. The article analyzes how this problematic view arose. What is nationalism and how did it play a role in the life of Israel as the people of God? This article examines the characteristics of neo-Babylonian nationalism before looking at two biblical examples of nationalism. The focus is on some of the eschatology concerned with Israel's future, which also involves the nations. The purpose of this article is to re-examine some aspects of the kingdom of God, especially in the light of certain evidence about the Son of Man, and the relation of the kingdom to Jesus' person and mission. It focuses on two logia in the Beelzebul controversy as presented in Matthew 12:25-32 and its parallels in Mark 3:23-30 and Luke 11:17-30 and Luke 12:10,3. When we consider the relationship between Ugaritic literature and the Old Testament, we are to make a comparison between different genres of literature. It has become customary in modern scholarship to hold that Habakkuk 3 was influenced by Ugaritic poetry. This article questions whether this pays necessary attention to the difference in their literary genre. This essay examines the contrast in Scottish and American church history from the 1730s to the 1840s, and focuses on the difference in theological development. The author argues that the study of the relationship between formal religious thought and its social, political, and intellectual contexts shows why theology developed differently in the two regions during this period. This article examines the speech of the apostle Paul in Acts 20:17-38. It offers a good prospect of direct comparison between the Paul of Acts and the Paul of his letters. This article reviews the book of E. W. Nicholson on the covenant in Old Testament, with the title God and His People, Covenant and Theology in the Old Testament. Does the rabbinic tradition have a concept of original sin? This article first gives an overview of the view in the rabbinic tradition of the origin of evil and original sin. Next, it gives a thorough treatment of the apostle Paul's idea of original sin by examining Romans 5:12-21, Romans 7:7-25, and 1 Corinthians 15:20-22. The release of CO2 and other so-called greenhouse gases into the atmosphere, leading to the "greenhouse effect," has caused a major concern about man's environmental and ecological responsibilities. This paper asks whether Christians have a distinctive viewpoint on these matters. First, it is noted that the issues raised go far beyond scientific analysis; profound consequences for economic life can follow. The argument of the apostle Paul in Romans 5:7 forms the focus of the study. The author considers the possible difficulties of verse 7. He argues that the verse can be divided into two clauses: 7a, "for scarcely will anyone die for a righteous man," and 7b, "though for a good man someone might possibly dare to die." The recent history of interpretation of this verse is surveyed and a possible understanding of verse 7 is offered. What were the appropriate Christian responses to the complexity of daily life presided over by the deities in Corinth, as portrayed in 1 Corinthians 8-1 Corinthians 10? This essay responds to this question by first describing the religious pluralism of Roman Corinth, which took for granted the legitimacy of all its many gods and many lords. 1 Peter makes extensive use of the Old Testament. This article reflects on how the author of 1 Peter used the Old Testament to develop Christian ethics. It indicates how Peter's selection of texts was based upon the correlation between the situation of the people of God in the Old Testament and that of his readers. The teaching from the Old Testament was then developed in the author's own terminology to show its relevance for the suffering Christian churches. This article considers the translation of Ruth 4:5. According to the book of Acts, the apostle Paul was imprisoned for in excess of four years. How did he cope? This article draws attention to the helpers the apostle received. It indicates different kinds of helpers, like friends, slaves, jailers, disciples, and churches, and how they gained access to him. The article notes further the kind of help and support the apostle received. Even though the term "Biblical Theology" is widely used today, there is not a generally accepted definition of its purpose and scope. The approach of J. P. Gabler is examined in this article. An alternative approach is offered that seeks to define Biblical Theology in relation to the Christian tradition rather than over against it. The merits of these two approaches are assessed in the light of the history of Biblical Theology over the past two hundred years. Metaphors referring to family life played an important role in the formation of the New Testament and the early church. This article explores one aspect of the use of family metaphors, namely, the image of a father, used metaphorically by the apostle Paul in 1 Corinthians 4:14–21 to assert his apostolic authority in the church in Corinth. What is the meaning of "kathegetes" in Matthew 23:10? This article proposes that the papyrus P.Oxy. 2190 (c. AD 70–90) could help in understanding its meaning. In this papyrus the term occurs more frequently than in most literary sources. It is then argued that "kathegetes" in Matthew 23:10 refers to a tutor What is the significance of man being created in the image of God? This article outlines the current state of exegesis on this doctrine and the problems connected with the traditional theological interpretation of Genesis 1:26. Next, he considers the newly recognized importance of intertestamental Judaism for a Christian doctrine of the image of God. The resurrection of Jesus is central to the Christian faith. This article argues that resurrection is essentially a feature of the last times and the outstanding aspect of the Christian hope. The New Testament makes it evident that the resurrection of Jesus was linked not only with his death but also with his parousia. The major theme of this study is the nature and significance of this connection. This article reflects on the interpretation of the writing on the wall of Daniel 5:26-28. The article starts to consider the particular problem why the Babylonians could not read these Aramaic words when Aramaic was an official court language. It is proposed that the inscription was a number written in cuneiform, which was translated into Aramaic and then interpreted. What is the significance and intention of the call in Deuteronomy 12:5? How should readers understand this command and its application in the historical books of the Old Testament? This article argues that the Old Testament record is sufficiently clear and consistent, and that the traditional view adopted by Thompson, Craigie, Kitchen, and others has support from the ancient Near East. This article first gives a survey of scholarship on the study of Genesis 12, Genesis 20, and Genesis 26, passages where Abraham and Isaac claim that Sarah (12:11-16; 20:2-3) and Rebekah (26:6-11) were their sisters. Next, it develops suggestions that have been considered only in passing by a few scholars, and that is that some type of diplomatic marriage may be involved in the stories. How relevant is the Old Testament for Christian ethics and how should it be used? The purpose of this first part of a two-part article is to survey some approaches to the question, both ancient and modern, examining assumptions and methods. Special notice is given to the early church, the time of the Reformation, and the modern period. What is the intended meaning of the rhetorical question in 1 Corinthians 10:22? This article argues that an investigation of the Old Testament background to verses 1-21 suggests a likely origin for 10:22b, and also clarifies its precise intent, significance, and force. This article provides an overview of the discussions on the description of the siege of the city of David in Isaiah 29:1–8. The main focus is on the suddenness with which the picture changes from judgment and devastation (vv. 1-4) to deliverance (vv. 5-8), which has occasioned much debate among commentators. This essay wants to contribute to the discussion about biblical inspiration. Two modern but very different views of biblical inspiration are examined (those of B. B. Warfield and James Barr). Begby argues that despite their strengths both would have benefited from sustained attention to the trinitarian context of the work of the Spirit in inspiration. This article argues that careful lexicological investigations in 1 Timothy 2:12 have undermined the traditional interpretation of "authenteō" ("to have authority over") and brought to light various shades of meaning, without demonstrating their relevance to the passage. The argument of this paper is that if closer attention is paid to the structural and figurative character of the passage, the result is a reading that takes into account both the proper sense of "authenteō" and the particular social context and circumstances of the apostle's message. In John 6:69, Peter confesses Jesus as "the Holy One of God." Scholarly opinion on the meaning of the Holy One of God is deeply divided. The most common solution is that the title simply means "Messiah." This article argues against such a position and suggests instead that the primary meaning of the title is that of "representation" or "agency." In Mark and Luke, it is an agency of judgment on the demons. Is there a link between worship and ethics in Romans 12? Too often the main inspiration for Paul's thinking behind this text is ignored. The biblical-theological background to Paul's argument and the wider context of Romans must be taken into consideration. Peterson argues that the first two verses of Romans 12 proclaim a reversal of the downward spiral depicted in Romans 1. Is there a dichotomy between fact and faith? A frequent cause of mutual alienation among Christians is the charge of too much certainty on the one hand and too little certainty on the other. Is it possible to find a kind of certainty that is confident and yet humble and teachable? We live after the Enlightenment, which looked for the ideal of knowledge in an "objectivity" that pretended to eliminate all the subjective factors in human knowledge and to provide undisputed certainty. What was the timeframe anticipated by Jesus for the fulfillment of the promises in Luke 22:29-30? This article argues that on the basis of verbal, grammatical, contextual, logical, and other factors, it is the eschaton that is in view. The author explains further that neither the differences between Luke 22:29-30 and Matthew 19:28 nor the limited thematic likeness between Luke 22:29-30 and apostolic activity in Acts count against his conclusion. Ephesians 5:18 contrasts drunkenness with fullness with the Spirit. This essay explores behavioural patterns followed at various Greco-Roman convivial gatherings. Accordingly, the present study suggests that the statements of Ephesians 5:18-20, and ultimately others made throughout the moral teaching in Ephesians, simply reflect the writer's assumption that his readers regularly gathered in a mealtime context. This article explores the importance of a right understanding of the preposition "anti" ("instead of") in 1 Corinthians 11:2-16 (v. 15). Padgett argues that various lexical choices make no difference in this case. Paul is stating that nature has given women hair instead of a covering. This conclusion adds probability to the alternative reading being proposed. With the resurgence of spirituality has come a renewed popular interest in angels. Thus, angels figure far more extensively in New Age thought than they have done in Christianity over the last two or three centuries. This essay explores the role angelology could potentially play in contemporary orthodox theology. Robert Cook evaluated the post-mortem evangelism position held by Clark Pinnock in a recent article. He found Pinnock’s position rationally consistent. This article rejects Cook's analysis and the position Pinnock takes. It also suggests that this position is part of a failure to understand the radical nature of evil. Opinion is divided over the meaning of the Hebrew term "hesed." This article examines the use of ִ"hesed" in the Old Testament, particularly in the setting of human relationships and the relationship between God and his people. It also considers the Hebrew terms with which ִ"hesed" is most closely associated. It concludes that at the heart of ִ"hesed" is loving commitment within the context of a relationship. This article makes a case for the possibility of written literature and thus the skill and knowledge of writing existing in Palestine from at least the tenth century BC onward. This article assesses the common positioning of the Pastoral Epistles at the transition from second to third generation Christianity. The conclusion is that while there is validity in recognizing theological development in the Pastoral Epistles, this need not be explained in terms of late discontinuity with the theology of Paul. Towner argues that it is more likely that the Pastoral Epistles develop the theology of Paul. Both the Old and New Testaments mention marriage covenants that God contracted between himself and his bride. The aim of this essay is to examine whether or not the several authors and the two Testaments contradict each other in this matter. The article demonstrates that in both Testaments God is described as someone who subjects himself to his own law with regard to regulations concerning marriage, separation, divorce, and remarriage. Greek hero cults consisted of sacrifices offered at the grave of deceased human beings. There was a belief that the hero was still active and able to exercise a powerful influence. In this article, this evidence is compared to Mark’s portrayal of Jesus’ empty tomb to show that it is not the empty tomb of a hero, but of one who has been raised from the dead. This article wants to examine how commentators over the centuries have interpreted Genesis 4:17-24. It asks how far their views reflect the influence of the cultures to which they belonged. Particular attention is paid to early and medieval Jewish commentators. This is followed by a representative selection from the Christian exegetical traditions.

In the shadow of the conflict over the Promised Land more and more Palestinians are disclosing the truth: Entire families are considering conversion to Judaism. They claim that their ancestors were forced to choose between religion (Judaism) and remaining on the Land, and hence, they were compelled to convert to Islam. On our forays into the biblical heartland of Judea and Samaria we have met many Palestinians who have told us about their Jewish ancestry. For their own protection, we cannot publish everything that we were told. These Palestinians are part of the seed of Israel and could be called “Palestinian Marranos” - like the “secret Jews” of Spain in the 15th century who were forced to convert to Christianity, but covertly remained observant Jews. By returning to the Jewish religion and nation, they foresee a peaceful resolution of the conflict. “My great great-grandparents immigrated to Israel from Yemen about 300 years ago,” Mohammed Sir told Israel Today. “My grandfather and my father told me that we are actually Jews. As Jews they would have been forced to pay protection money in order to live here under Islamic rule.” The rest of this article is available to subscribers only. Already have an online subscription? Please

From the Hawk Eye Golf club grounds keeper claims age discrimination By JOHN MANGALONZO A former Burlington Golf Club employee has filed a civil rights lawsuit against his former employer and two of its board members, alleging he was forced to resign due to his age. Meanwhile, the golf club has filed a counterclaim, insisting Larry Albertsen has breached their contract and made promises to the board, which he did not fulfill. The board has denied anything illegal - let alone discriminatory practices - took place. The two board members mentioned in the lawsuit are Diane Sanders and Lorrin DeBlieck, who also was the greens chairman. Neither could be reached for comment Tuesday. The petition originally was presented to the Iowa Civil Rights Commission, which issued a right to sue. The Age Discrimination in Employment Act of 1967 makes it unlawful to discriminate against someone because of age with respect to terms, condition, or privilege of employment, including hiring, firing, promotion, layoff, compensation, benefits, assignments and training. The act allows employers to favor older workers, even when doing so adversely affects a younger worker who is 40 or older. It also is unlawful to retaliate against an individual for opposing employment practices that discriminate based on age or for filing an age discrimination charge, testifying or participating in any way in an investigation, proceeding or litigation under the ADEA. For the rest of the story click here. Not much has changed over the years.......... Golfer Wade Morris is a victim of religious discrimination By Jill Painter, Staff Writer SUNLAND - Five women stood on the sidewalk just outside Angeles National Golf Club on Wednesday morning with rally signs and Israeli flags. One sign read: "Where's Wade Morris?" The small group was protesting the absence of golfer Morris, a former driving range manager at Angeles National, from the PGA Tour qualifying event there for the Northern Trust Open. Angeles National was one of the Southern California courses where golfers had the opportunity to play in a qualifier for next week's professional event at Riviera Country Club. Brenda Morris, Wade's mother, held the sign questioning his whereabouts. Last year, Morris - who is Jewish - filed a discrimination complaint against Angeles National before the qualifying tournament. His attorney, Ann Hull, said he was told he could not play at the course, which was used as a qualifying event by the PGA. For the rest of the story click here. "In the end antiblack, antifemale, and all forms of discrimination are equivalent to the same thing - antihumanism.” ~ Shirley Chisholm “Prejudice, not being founded on reason, cannot be removed by argument” ~ Samuel Johnson When women go to the Tucson Country Club, they can enter every building at the members-only golf club—except for the one everyone calls the men's grill. Some say that's gender-based… for the rest of the article click here. And on it goes Kenneth J. Costich II, a decorated infantry officer of the Vietnam War, has filed a claim with the Arizona Attorney General’s Office alleging discrimination by Tucson Country Club. The filing – the second pending discrimination claim against the club – alleges that as a public accommodation, the club violated his civil rights on the basis of his…………. For the rest of the story go to Golfweek…… (correction to Golfweek article, there are three complaints pending) Visit the Legal Issues Page DEPARTMENT OF LAW PRESS SECRETARY 1275 W. WASHINGTON STREET PHONE: (602) 542-8019 PHOENIX, ARIZONA 85007-2926 FOR IMMEDIATE RELEASE Phoenix Country Club Agrees to Stop Sex-Based Discrimination (Phoenix, Ariz. – January 21, 2009) Attorney General Terry Goddard today announced the settlement of a landmark lawsuit against the Phoenix Country Club (PCC) in which the club agrees to drop all sex-based discrimination in its dining facilities. The State’s lawsuit, filed last September, alleged that PCC violated the Arizona Civil Rights Act’s public accommodations provision prohibiting sex-based discrimination by refusing to serve women in its Men’s Grill. The suit further alleged that the club retaliated against Logan and Barbara Van Sittert when they voiced opposition to PCC’s segregation policy and filed a charge of discrimination with the Attorney General’s Office. “During this week of celebrating the legacy of Dr. Martin Luther King, Jr. and the historic inauguration of Barack Obama, we are proud to eliminate one more vestige of discrimination from a bygone era,” Goddard said. “I also want to recognize the courage of Logan and Barbara Van Sittert in bringing this issue forward.” Under the agreement, upon the reopening of its indoor dining facilities in February when extensive renovations are completed, PCC will open all of its dining facilities, including the Men’s Grill and Women’s Grill, to all members, members’ families and club guests and will not discriminate in providing any dining accommodations, advantages or privileges on the basis of sex. PCC will also amend its internal rules to reflect this policy change and will send out a notice to its members advising that the club’s dining facilities are, without condition, open to all members, members’ families and guests and that anyone seeking to interfere with this change in policy will be in violation of club rules. In addition, the agreement prohibits PCC from discriminating against the Van Sitterts for complaining about the sex discrimination in the Grills, for filing a charge of discrimination with the Attorney General’s Office and for assisting the Attorney General with its lawsuit. The State’s lawsuit alleged that PCC fit the legal definition of a public accommodation. In the agreement, PCC says that it has made over recent months changes to its policies, procedures and practices to operate as a private club. The State accepts PCC’s representation that it has taken steps to operate as a private club upon its planned reopening next month.

|AFP Photo / Geoff Caddick| The indispensable Nick Cohen keeps a focus on the hypocrisies with which the megalomaniac continually soils himself and all who unthinkingly embrace him: Assange allowed Israel Shamir, a genuinely sinister Holocaust denier, to take unredacted US State Department cables to Belarus. These were pure gold for Lukashenko’s KGB because they contained the names of opposition figures who had spoken to American officials. Shamir boasted in the far-left US magazine Counterpunch that Wikileaks had ‘revealed how… undeclared cash flows from the US coffers to the Belarus “opposition”.’ (His scare quotes.) Lukashenko’s goons could not have been more appreciative. Shamir arrived in Belarus shortly after street protests against the dictator’s theft of the rigged 2010 general election. The KGB beat, arrested and imprisoned hundreds of demonstrators. The Belarusian state media said that Shamir had allowed the KGB to ‘show the background of what happened, to name the organizers, instigators and rioters, including foreign ones, without compromise, as well as to disclose the financing scheme of the destructive organizations’. Among the figures the state press said Wikileaks had ‘exposed’ as America’s collaborators were Andrei Sannikov, widely regarded as the true winner of the election; Oleg Bebenin, Sannikov’s press secretary, who died in suspicious circumstances, as Lukashenko’s opponents are wont to do; and Vladimir Neklyayev, a writer and former president of Belarus PEN, who is now under house arrest. Shamir’s anti-Semitic conspiracy theories clearly did not bother Assange — in a furious phone call to the editor of Private Eye Assange claimed that Jewish journalists in Britain, several of whom weren’t Jews at all, were conspiring against him. He has also proved himself a loyal friend to post-communist autocrats — as he showed when he took a job on Russia Today — Putin’s English-language propaganda station. Meanwhile Wikileaks’ grassing up of the Belarusian opposition is hardly a secret, although Assange tried to cover it up. When reporters and rebellious staff inside Wikileaks protested, Assange tried to pretend that Shamir had never worked for him. Privately Assange told Shamir that he could avoid embarrassment by working under an assumed name. When the BBC’s Panorama revealed Assange’s double-dealing, his lawyers accused the BBC of using stolen documents to expose their client — a priceless accusation for the apostle of openness to level after he had received 250,000 stolen US cables.

All Yermi Brenner knew about his great-grandparents was that they lived in Berlin and were murdered in the Holocaust. A unique memorial started him on a wrenching journey back in time. The 1936 Berlin Olympics saw some Jewish athletes barred from competing. Now their descendants are back in the German capital to show their athletic — and symbolic — strength. The legacy of Nazism has caused a dilemma for progressive Germans. On the 50th anniversary of ties between the two states, historic support for Israel is tempered by concerns about the conflict with the Palestinians. African immigrants detained in an Israeli jail celebrated Passover in a mock Seder last week. They did so as the threat of a real-life plague of deportation hangs over them. Yakov Hadas-Handelsman is the Israeli ambassador to Germany. He devotes much of his time to nourishing and deepening the relationship with the German nation, which has become Israel’s closest ally in Europe. German Jews are mostly united in their opposition to extremism, for obvious reasons. Why do some of them support Pegida, a fast-growing, far-right wing, anti-Muslim group? Just as Jewish-Muslim tensions reached fever pitch during this summer’s Gaza war, the newly-formed Salaam-Schalom Initiative got the two groups to join hands — literally. A Berlin start-up founded by Israelis is experimenting with an alternative to traditional produce that’s more sustainable, healthier and tastier. Three Israelis living in Germany have transplanted their country’s most iconic cuisine to a surprisingly welcoming city — but not without adaptations. Activestills, a group of activist Israeli photographers, documents political and social struggles. It’s not an easy role to play in an increasingly nationalistic country.

in Le Marais, Beautiful and Bright Parisian Flat for 4persons. Floor No.1(with elevator) - Elevator in building |Address||Rue des Rosiers, 75004 Paris, France| |Response time||A few hours| |Calendar updated||A week ago| This amazing apartment is situated right at the heart of the Marais, located on the 1st floor with elevator of a building stone. The apartment consists of an entrance, a bathroom, a kitchen, a room of 20m ², with 2 beds which can be positioned side-by-side and a large living room a 'room with 1 large sofa bed and one sofa. The three areas have polished wooden floors in period oak arranged in a chevron. Each room has its own color to exalt the best characteristics and charm. Particular attention has been paid to the decoration. A fully equipped kitchen: fridge, 2 hot plates, kettle, toaster, microwave, dishes, will allow you to prepare a rich snack before your long Parisian walks. The bathroom is composed of a shower and sink. The toilet is separate from the bathroom. You enjoy and discover, the windows of your apartment charming life of historic Paris that never cease to amaze you with its diversity and dynamism. The rue des Rosiers will surprise you for your weekend in Paris. The area is very well stocked with restaurants, bar, cafe 'theater, phamarcy open until very late, several small supermarkets abd a laundromat' 100metres from the apartment. Check in after 2pm and check out before 11am. NO CHECK IN ON SATURDAY NOTE: inThis moment in the courtyard there're refacing, it doesn t change anything in the flat. |Weekly rate||$ 1517 US| |Monthly rate||$ 5836 US| |Check-in after||2 PM| |Check-in before||On arrangement| |Check-out before||11 AM| We had a wonderful stay in Paris. Definitely will be back. Nous avons passé un merveilleux séjour à paris. Certainement nous reviendrons. Bonne localisation, rue passante. Mériterait un rafraîchissement surtout la salle de bains dont le rideau était dans un piteux état. Grand appartement propre et lumineux. Really Nice Appartment. Great Location. Big, clean rooms. All amenities, kitchen equipped for simple meals. Perfect location middle of the Marais but quiet thanks to inner courtyard en good isolation, Highly recommended! The apartment is ideally located in the center of Paris (in the Jewish Quarter) in the Marais area, 10 minutes walk from Notre Dame and the Latin Quarter. Regarding the hostess 'Avital' has kindly provided us with any information you have requested regarding how to get, doubts etc. .. The apartment itself is very small, for sleeping is fine but for daily life (meals etc. ..) for 4 people is uncomfortable. Moreover we have missed you some details like having soap in the service, towels etc appropriate. The wifi, also gave as an added service has failed us (at least the keys we were given). In summary, if you will only use the apartment to sleep on it and want to be in the center of Paris is highly recommended .... El apartamento está situado inmejorablemente, en el centro de Paris (dentro del barrio Judio) en la zona de Marais, a 10 minutos andando de Notre Dame y del barrio Latino. Respecto a la anfitriona 'Avital' nos ha proporcionado amablemente todo tipo de información que le hemos solicitado referente a como llegar, dudas etc.. El apartamento en sí es muy pequeño, para dormir está bien pero para hacer vida diaria (comidas etc..) para 4 personas es incómodo. Por otra parte hemos hechado en falta algunos detalles como tener jabon en el servicio, toallas de baño adecuadas etc. La wifi, que también se daba como un servicio añadido no nos ha funcionado (por lo menos las claves que nos dieron). En resumen, si solo se va a utilizar el apartamento para dormir en él y se quiere estar en el centro de Paris es muy recomendable.... Apartment located in a great location. A little 'dated as electrics but very warm and welcoming. A bit 'noisy early in the morning when the cleaning is carried out of the road. The owner speaks good Italian and this' was very important to handle check in and check out. The only drawback: the return we had to carry our luggage to the station at the store because there was not even able to leave the apartment for two hours because we had the plane in the afternoon. Recommended for those looking for a central place unpretentious and just to sleep. Appartamento situato in ottima posizione. Un po' datato come impianto elettrico ma molto caldo e accogliente. Un po' rumoroso la mattina presto quando viene effettuata la pulizia della strada. La proprietaria parla bene italiano e questo e ' stato molto importante per gestire check in e check out. Unico neo: al ritorno abbiamo dovuto portare i bagagli alla stazione al deposito perché non c'era la possibilità di lasciarli neanche per due ore nell'appartamento in quanto avevamo l'aereo nel pomeriggio. Consigliato per chi cerca un posto centrale senza pretese e solo per dormire. We spend 5 nights 27/12-2012-1/1-2013 in the apartment in Rue des Rosiers no. 26. Location is very good, but almost everything else did not live up to our expectations. The overall impression of the place is, that it is very old and needs to be shined up. Doors can hardly be closed, bad plumming in the bathroom, no bedlamp in one of the bedrooms, no glasses (!!!) and very pour other kitchen-things, cheap IKEA furnitures etc. So unfortunately iwe cannot recommend the place. /Michael from Copenhagen The apartment was nice, typically French and perfectly gelegen.Es was a beautiful new kitchen, but one or the other corner could be renovated slightly better. Beautiful area with really nice and useful shops. Good location to the metro. Very accommodating and falling out of the frame arrivals. Even the keys was resolved great. We are this beautiful weekend not soon forget - not least because we felt very comfortable in this apartment have. Die Wohnung war nett , typisch französisch und perfekt gelegen.Es gab eine schöne neue Küche, doch die eine oder andere Ecke könnte etwas besser renoviert sein. Wunderschöne Gegend mit richtig netten und auch nützlichen Geschäften. Gute Lage zur Metro. Sehr entgegenkommend bei aus dem Rahmen fallenden Ankunftszeiten. Auch die Schlüsselübergabe war toll gelöst. Wir werden dieses schöne Wochenende so schnell nicht vergessen - nicht zuletzt weil wir uns in dieser Wohnung sehr wohlgefühlt haben. Apartment very well located: access to shops, metro, cultural activities very easy. Beautiful apartment, very clean, which is great after cooling. Appartement très bien situé: accès aux commerces, au métro , aux activités culturelles très aisé. Bel appartement,très propre, qui serait magnifique après rafraîchissement. Great area in Le Marais. Easy to walk everywhere or catch public transport or get a taxi. Good area for dining and shopping and great falafel a few doors down. - Quality assured accommodation - Every host is verified by telephone - Secure payment via SSL encryption

RAMALLAH, West Bank (AP) – In an odd twist to the decades-old Israeli-Palestinian saga, a former Israeli soldier has embarked on a new fight: He wants to renounce his Israeli citizenship and move to a Palestinian refugee camp in the West Bank. Andre Pshenichnikov, a 23-year-old Jewish immigrant from Tajikistan, was recently detained by Israeli police for residing illegally in the Deheishe Refugee Camp near Bethlehem. There he told police that he wants to break all ties with Israel, give up his Israeli citizenship and obtain a Palestinian one instead. Pshenichnikov is currently traveling in Europe for two months. When he returns, he hopes to move to the West Bank. It’s incredibly rare for Israelis to seek to live under Palestinian rule. There are only a few known cases of Jewish Israelis who have done so, mostly ones who have married Palestinians, as well as a journalist for the Israeli daily Haaretz who moved to Ramallah and reports from there. None are known to have renounced Israeli citizenship _ though some Israelis living abroad have. Nor are any known to have sought Palestinian residency instead. People are not allowed to be dual citizens. Reached at his Israeli home, Pshenichnikov’s mother Svetlana said she was troubled by her son’s plans. “I’m his mother and I am trying to support him like a mother should,” she said. “But I don’t support his war.” The family immigrated to Israel when Pshenichnikov was 13. Israel grants automatic citizenship to anyone who is Jewish. He later completed his three years of mandatory military service, enlisting as a computer programmer in the army’s signals corps, and even served an additional year and a half as a career soldier. But sometime during his military service, he began to question Israel’s relationship with the Palestinians. Since then, he has completely rejected his adopted country. After his service ended, he moved to the refugee camp in April and worked as a waiter in a Bethlehem hotel and as a construction worker in Deheishe. “I hate Zionism … I want to be part of the Palestinian resistance,” Pshenichnikov told The Associated Press. “I call for other Israelis who support the existence of a state of Palestine to do the same, to come live in the West Bank or Gaza as Palestinians.” The Palestinians want to make the West Bank part of an independent state. For the time being, in accordance with past agreements with Israel, they technically don’t have a Palestinian citizenship but the self-rule authority issues I.D. residency cards and Palestinian passports. Pshenichnikov said he chose to live near Bethlehem in hopes of taking advantage of his fluency in Russian to guide Russian tourists in Jesus’ traditional hometown. Residents say he was initially treated with suspicion. Many Palestinians suspected him of being an Israeli spy and Palestinian officials eventually handed him over to Israeli authorities. But Pshenichnikov remained undeterred, returning to Deheishe where was apprehended by Palestinian forces and handed over to Israel again. Israeli police released him under restrictive conditions and banned him from entering the Palestinian-controlled areas pending the end of legal proceedings against him. Tareq Abu Sheikha, who rented Pshenichnikov a room for a month, said he was “suspicious and not honest.” Abu Sheikha said Pshenichnikov presented himself as a Russian foreign activist and was even seen throwing stones at Israeli soldiers during demonstrations. But he was also heard speaking in Hebrew on his phone and carried his old military I.D. card with him. “We don’t have a problem with any Israeli coming to be one of us. We’ll be honored and give them an I.D. card, but this young man was suspicious and he lied and that’s why we handed him to the Israelis,” he said. Officially renouncing Israeli citizenship is a lengthy, complicated process. Interior Ministry spokeswoman Sabine Hadad said that one has to file a request at an Israeli representative office overseas, prove that one has another citizenship and then await a ruling, which is not always granted. She said she wasn’t familiar with Pshenichnikov’s case, but that only few hundred people have their citizenship revoked each year. The Israeli military declined to comment on Pshenichnikov. Abdel-Fatah Hamayel, the governor of Bethlehem, said that in principle there should be no problem granting Pshenichnikov Palestinian citizenship, but that it would have to go through the proper legal channels. “He wasn’t supposed to come illegally. If people knew his true identity, there’s no guarantee for his safety. He should have informed the Palestinian side with an official request and his request would be considered,” he said. (Copyright 2012 The Associated Press. All rights reserved. This material may not be published, broadcast, rewritten or redistributed.)

It could be a lot harder than it looks for Israel's opposition parties to topple the right-wing coalition that has ruled for the past seven years. This is the view of many Israeli political analysts, despite the fact the government coalition is trailing badly in opinion polls and has been forced, by a parliamentary vote last Thursday, to call early national elections. The vote was the first such instance in Israeli history, underscoring how politically vulnerable the coalition has become in recent months. The election may well help determine how quickly or completely the Israelis pull out of Lebanon - reversing an invasion gone so wrong that even the government that launched it is actively seeking a politically and strategically palatable exit. This will be one main campaign issue. The other one will be Israel's unraveling economy. Inflation is still in double digits each month. Yet there seems far less prospect of change in the deadlock with Jordan over the future of Palestinians on the West Bank, no matter who wins the election. On Sunday, attention focused on when the elections would be held - and on the possibility that internal rivalries might result in replacement of the leaders of both the main governing party and the main opposition force. In a state ruled by a succession of charismatic personalities for its first decades, there is now a crisis of leadership on which various figures hope to stake a political comeback. Opposition leaders want elections as soon as possible, which would mean late May. This is partly to head off a power struggle within opposition ranks. But another consideration is that the longer elections are delayed, the greater the opportunity for the incumbents to improve the economy or begin to pull out of Lebanon. The main government party, Premier Yitzhak Shamir's Herut, naturally wants to hold off on elections as long as possible. But there are limits to how long it can credibly stall. Mr. Shamir has lost his parliamentary majority. Thursday's vote dissolved parliament and directed Shamir to go to the polls ahead of the scheduled balloting date, November 1985. Deliberations beginning Tuesday will likely set a compromise date for sometime around September of this year. On paper, the prospects for an opposition victory and major policy changes would seem strong. The Labor Party, according to recent opinion polls, could ride to landslide victory on popular resentment over the Lebanon war and the economy. Labor's stated policy is to get out of Lebanon as quickly as possible, curb Jewish settlement on the West Bank, and actively pursue peace talks for the area with Jordan, Egypt, and ''any representative Palestinian who recognizes Israel.'' Yet at least one prominent Israeli pollster has recalled that, in the last national election campaign four years ago, the Herut-led Likud coalition also trailed badly in polls, only to outpace the opposition in the home stretch. This time around, the Likud may find the going tougher. The Lebanon war has been causing ever wider resentment. The economy is in worse shape. And for the first time in its history, the right-wing parties will be campaigning without the leadership of Menachem Begin. The former premier, who resigned six months ago, was abhorred by many voters, adored by others. But, says one politician, he was ''an immensely effective and charismatic campaigner.'' No one says this of Shamir. Yet the opposition has its own serious leadership problems. Labor Party leader Shimon Peres, who led the losing 1977 campaign, could face a challenge from one of two figures. These are former Premier Yitzhak Rabin, and former President Yitzhak Navon. In a January poll, Mr. Navon ran slightly ahead of Shamir as preferred prime ministerial timber. Mr. Peres lagged far behind both men. Israeli politicians note that incumbency affords Shamir's party a number of advantages in the campaign. One is the ability to ease up on austerity measures. ''There are obviously intermediate steps to ease the economic burden that Likud would be mad not to exploit,'' says one conservative politician. The other card in the Likud's hand is Lebanon. There seems no way the war there can be converted to the incumbents' advantage. But Shamir and Co. could limit its potentially harmful electoral effect somewhat before polling day. One issue that has drawn much attention overseas, meanwhile, seems likely to figure only minimally in the campaign - the future of the occupied West Bank and Gaza Strip. Recent hard-line comments by Jordan's King Hussein will make it tough for Labor officials profitably to raise the issue of their hopes for ''territorial compromise'' or another form of negotiated settlement with the King. And even if Labor does ultimately win the election, movement on that front will likely be difficult. Seven years of Likud rule have planted so many Jewish settlements on the West Bank that handing back enough of the territory to satisfy even minimal Arab negotiating terms will be a tall order. It will be an even taller one amid likely sniping from Likud and further-right groups in the opposition.

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When Louise Trubek and her husband, Dave, drove from New Haven to Washington to listen to oral arguments before the Supreme Court in Trubek v. Ullman, she was pregnant. The Trubeks had met at the University of Wisconsin, Madison, and married in 1958. The next year, while they were both students at Yale Law School, they filed a complaint against the State of Connecticut about a statute that prevented their physician, C. Lee Buxton, the chief of obstetrics and gynecology at Yale Medical School, from discussing contraception with them. They wanted to have children one day, according to the complaint, but “a pregnancy at this time would mean a disruption of Mrs. Trubek’s professional education.” By the time that Trubek v. Ullman reached the Supreme Court, in the spring of 1961, Louise Trubek had graduated from law school and was ready to start a family. The case was dismissed, without explanation. This spring marks the fiftieth anniversary of the case that went forward instead: Griswold v. Connecticut. (“We became the footnote to the footnote,” Trubek told me.) In Griswold, decided in June, 1965, the Supreme Court ruled 7–2 that Connecticut’s ban on contraception was unconstitutional, not on the ground of a woman’s right to determine the timing and the number of her pregnancies but on the ground of a married couple’s right to privacy. “We deal with a right of privacy older than the Bill of Rights,” Justice William O. Douglas wrote in the majority opinion. “Marriage is a coming together for better or for worse, hopefully enduring, and intimate to the degree of being sacred.” In the half century since Griswold, Douglas’s arguments about privacy and marriage have been the signal influence on a series of landmark Supreme Court decisions. In 1972, Eisenstadt v. Baird extended Griswold’s notion of privacy from married couples to individuals. “If the right of privacy means anything,” Justice William Brennan wrote, “it is the right of the individual, married or single, to be free from unwarranted governmental intrusion into matters so fundamentally affecting a person as the decision whether to bear or beget a child.” Griswold informed Roe v. Wade, in 1973, the Court finding that the “right of privacy . . . is broad enough to encompass a woman’s decision whether or not to terminate her pregnancy.” And in Lawrence v. Texas, in 2003, Justice Anthony Kennedy, writing a 6–3 decision overturning a ban on sodomy, described Griswold as “the most pertinent beginning point” for the Court’s line of reasoning: the generative case. A few weeks ago, the Supreme Court heard oral arguments in Obergefell v. Hodges, a consolidation of the petitions of four couples seeking relief from state same-sex-marriage bans in Kentucky, Michigan, Ohio, and Tennessee. The federal Defense of Marriage Act was struck down by the Court in 2013, in U.S. v. Windsor, a ruling in which Kennedy cited and quoted his opinion in Lawrence. But bans still stand in thirteen states. In 2004, Ohio passed a law stating that “only a union between one man and one woman may be a marriage valid in or recognized by this state.” The Ohioans James Obergefell and John Arthur had been together for nearly twenty years when Arthur was diagnosed with A.L.S., in 2011. In 2013, they flew to Maryland, a state without a same-sex-marriage ban, and were married on the tarmac. Arthur died three months later, at the age of forty-eight. To his widower, he was, under Ohio law, a stranger. The Court is expected to issue a ruling in June. The coincidence of the fiftieth anniversary of the Court’s ruling in Griswold and its anticipated decision in Obergefell makes this, inescapably, an occasion for considering the past half century of legal reasoning about reproductive and gay rights. The cases that link Griswold to Obergefell are the product of political movements that have been closely allied, both philosophically and historically. That sex and marriage can be separated from reproduction is fundamental to both movements, and to their legal claims. Still, there’s a difference between the arguments of political movements and appeals to the Constitution. Good political arguments are expansive: they broaden and deepen the understanding of citizens and of legislators. Bad political arguments are as frothy as soapsuds: they get bigger and bigger, until they pop. But both good and bad constitutional arguments are more like blown-in insulation: they fill every last nook of a very cramped space, and then they harden. Over time, arguments based on a right to privacy have tended to weaken and crack; arguments based on equality have grown only stronger. Estelle Griswold became the director of the Planned Parenthood League of Connecticut in 1953, the year that Vern Countryman, a professor at Yale Law School and a former law clerk of Justice Douglas, bought a box of condoms from a drugstore in Hamden and then went to the police and asked them to arrest the druggist for violating an 1879 statute banning the sale of contraceptives. Countryman and several of his colleagues at the law school, including Fowler Harper, were interested in challenging the ban by concocting a test case. So was Griswold, who was tired of driving around Connecticut with boxes of diaphragms in the trunk of her car. By 1957, they’d teamed up with Buxton, who agreed to identify patients who could serve as plaintiffs, and with a civil-liberties attorney named Catherine Roraback. In 1958 and 1959, Roraback filed complaints on behalf of four married couples, a set of plaintiffs that, like the petitioners in this year’s same-sex-marriage cases, were carefully selected. All but the Trubeks, whose complaint was filed separately, chose anonymity. Jane Doe had suffered a stroke near the end of a pregnancy; the child had been stillborn, and Doe had been partially paralyzed; another pregnancy might end her life. Pauline and Paul Poe had three children born with multiple congenital abnormalities; all three had died shortly after birth. Harold and Hannah Hoe had a genetic incompatibility that led their doctor to strongly recommend against having children. Banning contraception at a time when the overwhelming majority of Americans used it was, of course, ridiculous. (Justice Potter Stewart, who dissented in Griswold, called the Connecticut statute “an uncommonly silly law.”) The law was little enforced. Condoms were openly sold in drugstores, and people of means could get other forms of contraception out of state. (Estelle Griswold once asked whether the police intended to “put a gynecological table at the Greenwich toll station” and examine every woman who crossed the state line.) The ban was a real hardship, though, for the poor, and especially for poor women in relationships with men who refused to use condoms. And if the law was ridiculous it was also intransigent. For decades, Planned Parenthood had tried to get it overturned in the Connecticut legislature, to no avail. So the question was: What legal argument could be used to challenge its constitutionality? The Constitution never mentions sex, marriage, or reproduction. This is because the political order that the Constitution established was a fraternity of free men who, believing themselves to have been created equal, consented to be governed. Women did not and could not give their consent: they were neither free nor equal. Rule over women lay entirely outside a Lockean social contract in a relationship not of liberty and equality but of confinement and subjugation. As Mary Astell wondered, in 1706, “If all Men are born free, how is it that all Women are born Slaves?” Essentially, the Constitution is inadequate. It speaks directly only to the sort of people who were enfranchised in 1787; the rest of us are left to make arguments by amendment and, failing that, by indirection. Historically, people who were originally left out of the Constitution or who have wanted to make constitutional arguments about things not originally in the Constitution have most often grounded their arguments in the Bill of Rights. This is a disadvantage. During the debates over the ratification of the Constitution, Federalists warned that if a bill of rights was adopted it would severely constrain constitutional argument. Bills of rights prevent kings from abusing the liberties of the people, but in the United States the people are sovereign, and in the Constitution the people grant to the government certain powers, and no others. Alexander Hamilton argued that it was therefore not only unnecessary to make a list of rights held by the people—“Why declare that things shall not be done which there is no power to do?”—but also dangerous, because once such a list was written down it would imply that those were the people’s only rights_._ By the time that Roraback and Harper set about crafting arguments on behalf of their plaintiffs, the Constitution had been much amended. Roraback and Harper chose to base their argument on the Fourteenth Amendment, which lies at the heart of this year’s same-sex-marriage cases, too. The briefs submitted by the petitioners in Obergefell v. Hodges raise two questions: “Does the Fourteenth Amendment require a state to license a marriage between two people of the same sex?” And “Does the Fourteenth Amendment require a state to recognize a marriage between two people of the same sex when their marriage was lawfully licensed and performed out of state?” The Fourteenth Amendment was first discussed by Congress in 1865; its purpose, in the aftermath of Emancipation, was to guarantee citizenship, due process of the law, and equal protection of the law for all Americans. Section 1 reads: All persons born or naturalized in the United States, and subject to the jurisdiction thereof, are citizens of the United States and of the State wherein they reside. No State shall make or enforce any law which shall abridge the privileges or immunities of citizens of the United States; nor shall any State deprive any person of life, liberty, or property, without due process of law; nor deny to any person within its jurisdiction the equal protection of the laws. With this gain came a loss. Section 1 prohibited discrimination by race. Section 2 mandated discrimination by sex: it guaranteed the right to vote not to all citizens but to all “male inhabitants.” When Elizabeth Cady Stanton and Susan B. Anthony, who had been fighting for universal suffrage, learned about that language, they straightaway began petitioning Congress for language that would, instead, specifically “prohibit the several States from disenfranchising any of their citizens on the ground of sex.” When that failed—the amendment was ratified in 1868—they tried to get universal suffrage incorporated into the Fifteenth Amendment; that failed, too. In 1869, Stanton and Anthony introduced into Congress a proposed Sixteenth Amendment, guaranteeing women the right to vote. And, when that failed, Anthony went to the polls and in 1872 tried to vote, insisting that the privileges-and-immunities clause of the Fourteenth Amendment had, in fact, enfranchised women. The Court rejected that claim. The nature of those rejections proved fateful. In dismissing the claims of suffragists, opponents cited their own right to privacy. As one senator put it in 1881, the enfranchisement of women constitutes a breaking in “through a man’s household, through his fireside . . . to open to the intrusion of politics and politicians that sacred circle of the family.” In 1884, the House Judiciary Committee rejected the proposed Sixteenth Amendment on the ground that women inhabit and must remain confined to a secluded and private sphere: “To the husband, by natural allotment . . . fall the duties which protect and provide for the household, and to the wife the more quiet and secluded but no less exalted duties of mother to their children and mistress of the domicile.” Connecticut’s 1879 anti-contraception law, a “little Comstock law”—so called because it’s a state version of the federal Comstock Act of 1873—is swathed in the same concern for female chastity, privacy, and seclusion. And so is the constitutional “right to privacy” first defined by Louis Brandeis and Samuel Warren, in a law-review essay in 1890 in which they described a violation of that right as any “intrusion upon the domestic circle.” The notion of privacy that Justice Douglas, in Griswold, said was “older than the Bill of Rights” was actually devised in the Victorian era, and is bound up with the idea that the home lies outside the sphere of politics, and that women, therefore, ought not to be allowed to vote. It took suffragists decades of sweat and ink to counter that idea. “To get the word male . . . out of the Constitution cost the women of the country fifty-two years of pauseless campaign,” Carrie Chapman Catt said after the Nineteenth Amendment was ratified, more than half a century after the Fourteenth. All amendments are not created equal. As the Yale legal scholar Reva B. Siegel argued in a brilliant Harvard Law Review article called “She the People,” the Court at first understood the Nineteenth Amendment as making a foundational change by providing grounds for countering discrimination on the basis of sex. But then that interpretation was abandoned, and the Nineteenth Amendment was left, jurisprudentially, to wither. People who want to make arguments against laws that discriminate against women tend to reach for awkward and imperfect analogies: sex discrimination is like racial discrimination; women are to men as blacks are to whites. In the appeal that Harper submitted to the U.S. Supreme Court in Trubek v. Ullman and Poe v. Ullman, he followed Brown v. Board of Education, in which, in 1954, the Court had found that segregated schooling violated the Fourteenth Amendment’s equal-protection clause. In 1961, the Court issued no formal ruling in Trubek, but, in Poe, Justice Felix Frankfurter, writing for a 5–4 majority, ignored the hardships faced by the Poes, and more or less waved the complaint aside, since neither Buxton nor his patients had been arrested. In a dissent three times the length of the majority opinion, Justice John Marshall Harlan hinted that Harper might have been better advised to pursue a different argument. In 1944, the Court had affirmed the existence of constitutional protections for a “private realm of family life which the state cannot enter.” (Privacy, in this sense, is figured as a form of liberty, freedom from the intrusion of the state; when people talk about liberty and due process they are talking about this notion of privacy.) In his Poe dissent, Harlan wrote that the plaintiffs’ “most substantial claim . . . is their right to enjoy the privacy of their marital relations.” That suggestion did not go unheard. Five months after the decision, Estelle Griswold opened a Planned Parenthood clinic in New Haven, with Buxton as its medical director, so that they could get themselves arrested for dispensing birth control—which, in short order, they did. Privacy was the argument that the Yale Law School professor Thomas Emerson stressed in his appeal of their conviction. (Harper died just before the case reached the Supreme Court; Emerson took his place.) Griswold, unlike Trubek and Poe, involved no married couples and certainly no claims like Louise Trubek’s equal-rights interest in contraception as a means of gaining an education. It did, however, involve an argument about privacy. “The Constitution nowhere refers to a right of privacy in express terms,” Emerson argued in his brief. “But various provisions of the Constitution embody separate aspects of it.” During oral arguments in March, 1965, the Justices asked Emerson what part of the Fourteenth Amendment his argument relied on: JUSTICE HUGO L. BLACK: You’re abandoning your idea of any argument under equal protection as such? MR. EMERSON: We have never made any argument on equal protection as such, Your Honor. BLACK: You pitch it wholly on due process, with the broad idea that we can look to see how reasonable or unreasonable the decision of the people of Connecticut has been in connection with this statute. EMERSON: We pitch it on due process in the basic sense, yes, that it is arbitrary and unreasonable, and in the special sense that it constitutes a deprivation of right against invasion of privacy. In the opinion issued by the Court in June, Douglas, citing Harlan’s dissent in Poe, insisted that although a “right to privacy” is not mentioned either in the Constitution or in the Bill of Rights, it is nevertheless there, not in words but in the shadow cast by words. He wrote, mystically, that “specific guarantees in the Bill of Rights have penumbras, formed by emanations from those guarantees that help give them life and substance.” No one mentioned the Nineteenth Amendment, or the idea of equal rights for men and women. “There is nothing in the United States Constitution concerning birth, contraception, or abortion,” Jay Floyd told the Court in Roe v. Wade, when the case was first argued, in 1971. Floyd spoke on behalf of the Dallas County prosecutor, Henry Wade, defending Texas’s anti-abortion statutes. When Sarah Weddington, representing Jane Roe, a Texas woman who sought an abortion, was asked by Justice Stewart where in the Constitution she placed her argument against the Texas statutes, she said, in so many words: Anywhere it would stick. MS. WEDDINGTON: Certainly, under the Griswold decision, it appears that the members of the Court in that case were obviously divided as to the specific constitutional framework of the right which they held to exist in the Griswold decision. I’m a little reluctant to aspire to a wisdom that the Court was not in agreement on. I do feel that the Ninth Amendment is an appropriate place for the freedom to rest. I think the Fourteenth Amendment is equally an appropriate place, under the rights of persons to life, liberty, and the pursuit of happiness. I think that in as far as “liberty” is meaningful, that liberty to these women would mean liberty from being forced to continue the unwanted pregnancy. JUSTICE POTTER STEWART: You’re relying, in this branch of the argument, simply on the Due Process clause of the Fourteenth Amendment? WEDDINGTON: We had originally brought this suit alleging both the Due Process clause, Equal Protection clause, the Ninth Amendment, and a variety of others. STEWART: And anything else that might be applicable? WEDDINGTON: Yes, right. But in the Court’s decision Justice Harry Blackmun, writing for the majority, located the right to an abortion in a right to privacy, wherever in the Constitution or amendments anyone cared to find it. Roe, of course, incited protest on the right. But by the nineteen-eighties the Court’s opinion was being criticized on the left, too, as a failure of legal reasoning and even as a betrayal of the idea of equality, especially after the Equal Rights Amendment, first introduced in Congress in 1923, and passed by Congress in 1972, fell short of passage in the states before its ratification deadline, in 1982. “A right to privacy looks like an injury got up as a gift,” the feminist legal theorist Catharine MacKinnon argued in 1983, since “privacy doctrine reaffirms and reinforces what the feminist critique of sexuality criticizes: the public/private split.” In 1984, Ruth Bader Ginsburg, then on the U.S. Court of Appeals in the District of Columbia, regretted that the Supreme Court had “treated reproductive autonomy under a substantive due process/personal autonomy headline not expressly linked to discrimination against women.” Ginsburg found the Court’s opinion in Roe wanting for a number of reasons; among them was its failure to pay any attention to discrimination against women, or to a woman’s “ability to stand in relation to man, society, and the state as an independent, self-sustaining, equal citizen.” In Bowers v. Hardwick, in 1986, the Court refused to overturn a ban on sodomy in Georgia, disagreeing with the assertion of Bowers’s attorney that the law was a violation of a right to privacy established by the chain of cases that began with Griswold, because “no connection between family, marriage, or procreation, on the one hand, and homosexual activity, on the other, has been demonstrated,” and therefore the case turned on an asserted “fundamental right to engage in homosexual sodomy,” which, the Court determined, did not exist. But in a stinging dissent Justice Blackmun countered that the case did indeed turn on a right to privacy, because “if that right means anything, it means that, before Georgia can prosecute its citizens for making choices about the most intimate aspects of their lives, it must do more than assert that the choice they have made is an ‘abominable crime not fit to be named among Christians.’ ” The year after Bowers, Harvard Law School’s Martha Minow wrote an essay called “We, the Family,” in which she argued that, despite the Court’s claim that it was relying on a long-standing tradition, the privacy doctrine it had fashioned from Griswold to Bowers was new, incoherent, and unpredictable. “The family is not mentioned in the Constitution,” Minow pointed out, adding that Douglas’s language about “a right of privacy older than the Bill of Rights” was the language of fiction. In the nineteen-eighties and nineties, while the reproductive-rights movement struggled against efforts to overturn or roll back Roe, the gay-rights movement, fighting AIDS, grew. “Privacy” remained a watchword of the reproductive-rights movement—and abortion became more hidden, and more difficult to procure—but L.G.B.T. activists insisted on the importance and the urgency of visibility, of pride, and of coming out. The legal reasoning employed by these two movements began to split. Privacy arguments, long troubling to feminists, were especially troubling to gay-rights activists. And the divide widened when the fight to overturn anti-sodomy laws became a fight for same-sex marriage, a movement whose watchword is “equality.” In many ways, this split made sense: sexuality and reproduction may be private but, as the historian Nancy F. Cott demonstrated in the book “Public Vows,” marriage is public. (Cott, a colleague of mine, has been an expert witness in many same-sex-marriage cases.) Still, contraception and abortion don’t lie entirely outside the state, either, as the continued agitation over public funding of health care for women has made abundantly clear. Feminist legal scholars began trying to put the equality back into reproductive-rights cases, not least as a matter of historical analysis, pointing out that, in Griswold and Roe, amicus briefs submitted on behalf of the plaintiffs by organizations that included the A.C.L.U. and Planned Parenthood made equality arguments that the Court simply ignored, preferring to base its opinion in these cases on privacy. (The same was true in Bowers: organizations like the Lambda Legal Defense and Education Fund submitted amicus briefs arguing equal protection, but the Court talked about privacy.) The gay-rights movement learned from that dilemma. Meanwhile, privacy doctrine left reproductive rights vulnerable. In Burwell v. Hobby Lobby, in 2014, the Supreme Court ruled that the religious liberty of a for-profit corporation, Hobby Lobby, had been infringed upon by the Affordable Care Act’s mandate that employers provide their employees with health insurance that covers contraception. (Similar religious-liberty claims have been and will continue to be made against same-sex marriage.) The Department of Health and Human Services argued against Hobby Lobby’s objections, but the Court found its argument wanting: “HHS asserts that the contraceptive mandate serves a variety of important interests, but many of these are couched in very broad terms, such as promoting ‘public health’ and ‘gender equality.’ ” Justice Ginsburg, in a sharply worded dissent, quoted the Court’s opinion in a 1992 reproductive-rights case, Planned Parenthood v. Casey: “The ability of women to participate equally in the economic and social life of the Nation has been facilitated by their ability to control their reproductive lives.” Justices Breyer, Sotomayor, and Kagan joined in Ginsburg’s dissent, though, obviously, they failed to convince their brethren on the bench. Counterfactuals are famously foolish, not to mention futile. Still, it’s hard not to ask: If the Nineteenth Amendment had been a broadway in constitutional law, instead of a dead end, and if, beginning with, say, Trubek v. Ullman, reproductive-rights cases had proceeded from arguments for equality, rather than for privacy, would Justices Scalia, Alito, Kennedy, Thomas, and Roberts still have been able to rule in favor of Hobby Lobby? The fork in the constitutional road that led the reproductive-rights movement to Hobby Lobby and the gay-rights movement to Obergefell came in 2003. In June of that year, in Lawrence v. Texas, the Supreme Court overruled Bowers by declaring a Texas sodomy law unconstitutional. Presented with two Fourteenth Amendment arguments, a due-process privacy argument and an equal-protection argument, Justice Kennedy, in the majority opinion, explained that the Court had decided the case on the strength of the Griswoldian privacy argument. In a concurring opinion, Justice Sandra Day O’Connor said that she based her decision on the equal-protection argument, asserting that the Texas law constituted sex discrimination: a man could not be prosecuted for engaging in a particular activity with a woman but could be prosecuted for engaging in that same activity with a man. O’Connor’s reasoning, not Kennedy’s, marked the way forward for L.G.B.T. litigation that turned, increasingly, to marriage equality. In November, 2003, five months after the ruling in Lawrence, the Massachusetts Supreme Judicial Court issued a decision in Goodridge v. Department of Public Health. Mary Bonauto, a lawyer for GLAD, the Gay and Lesbian Advocates and Defenders, argued on behalf of seven couples that Massachusetts’ marriage-licensing law “violates the equality rights” guaranteed in the state’s constitution. Bonauto cited privacy doctrine, but she based her argument on equal protection, telling the court, “To deny individuals the right to seek personal fulfillment through marriage is, at the most basic level, a denial of the equal citizenship of gay and lesbian people.” Chief Justice Margaret Marshall agreed. In a ruling that established Massachusetts as the first state to guarantee same-sex marriage as a constitutional right, Marshall, following Bonauto, discussed the private nature of intimate family relationships but stressed their civil and public role in communities: Barred access to the protections, benefits, and obligations of civil marriage, a person who enters into an intimate, exclusive union with another of the same sex is arbitrarily deprived of membership in one of our community’s most rewarding and cherished institutions. That exclusion is incompatible with the constitutional principles of respect for individual autonomy and equality under law. Marshall also cited Loving v. Virginia, the 1967 Supreme Court case that struck down a ban on interracial marriage, drawing an analogy between racial discrimination (if a black person can marry a black person but cannot marry a white person, that is discrimination by race) and sex discrimination (if a man can marry a woman but cannot marry a man, that is discrimination by sex). The marriage bans passed in Kentucky, Michigan, Ohio, and Tennessee, whose constitutionality the U.S. Supreme Court is considering this spring, were passed in reaction to Marshall’s decision. The best predictor of how the Court might think about Obergefell is Justice Kennedy’s majority opinion in Windsor, in which he found that the Defense of Marriage Act violated “the Constitution’s guarantee of equality”—specifically, the equal-protection clauses of the Fifth and the Fourteenth Amendments. He did not utter the word “privacy.” In April, Mary Bonauto made the case for the petitioners in Obergefell. The Fourteenth Amendment’s equal-protection clause provides “enduring guarantees” against discrimination, she said. The Justices ignored her constitutional arguments and wandered around in ancient history. Justice Kennedy talked about life thousands and thousands of years ago. He mentioned the Kalahari, anthropology, “ancient peoples.” Bonauto talked about the Constitution. Justice Alito invoked Plato. Bonauto talked about American history. “When our nation did form into this union in 1787 and then when it affirmed the Fourteenth Amendment in 1868,” she told the Court, “that’s when we made—our nation collectively made—a commitment to individual liberty and equality.” “You’re not seeking to join the institution,” Chief Justice John Roberts told her. “You’re seeking to change what the institution is.” Justice Ginsburg interjected that marriage was hardly changeless. “You wouldn’t be asking for this relief if the law of marriage was what it was a millennium ago,” she said, pointing out the indebtedness of the gay-rights and marriage-equality movement to the movements for reproductive and women’s rights. “There was a change in the institution of marriage, to make it egalitarian. When it wasn’t egalitarian, same-sex unions wouldn’t fit into what marriage was.” Bonauto had a kind of refrain: “Times can blind.” Justice Alito said that marriage had been defined as being between a man and a woman for centuries; Bonauto said, “Times can blind.” Donald B. Verrilli, Jr., the solicitor general, followed Bonauto and also argued for marriage equality. Privacy didn’t come up. Gay men and lesbians “deserve the equal protection of the laws, and they deserve it now,” Verrilli said. A protester shouted, “Homosexuality is an abomination!” As the police escorted the protester out of the courtroom, the cry “Burn in hell!” could be heard from the hall. The baby that Louise Trubek was carrying the day she sat in the Supreme Court to listen to oral arguments in Trubek v. Ullman was born in September, 1961. Her name is Jessica. The Trubeks had two more daughters. Louise Trubek stayed home to take care of them when they were young. In 1970, she went back to work, as a public-interest lawyer. “One of the first cases I was involved in had to do with equal rights,” she told me. “Myself, I never was that interested in the privacy argument.” There is a lesson in the past fifty years of litigation. When the fight for equal rights for women narrowed to a fight for reproductive rights, defended on the ground of privacy, it weakened. But when the fight for gay rights became a fight for same-sex marriage, asserted on the ground of equality, it got stronger and stronger. Jessica Trubek is fifty-three and lives in Brooklyn with her wife, Margie Rubins, and their young daughter. “I didn’t think that we were going to be able to get married in our lifetime,” Trubek told me. They met in 1998, when they were both working at Long Island University. Trubek, who has a Ph.D., used to teach social studies, but she’s now a social worker, attending to low-income families in East New York. Right after Vermont began allowing civil unions, Trubek and Rubins had a ceremony there, but after Massachusetts began allowing same-sex marriage, and some of their friends got married in Provincetown, they decided to wait for federal recognition, even though they were under some pressure at home. “Our daughter wanted us to get married,” Trubek says. The Court issued its ruling in Windsor, striking down the Defense of Marriage Act, in June, 2013; Trubek and Rubins married that September. Their daughter was ten. They had a Jewish wedding in Prospect Park, in front of a tree they’d had planted there when their daughter was born. It was a beautiful day. All the family was there. Louise and Dave Trubek read one of the seven blessings. Trubek and Rubins’s daughter sang “Lean on Me,” a song about love, and solace. I’ll be your friend, that little girl sang. _I’ll help you carry on. _ ♦ An earlier version of this article misstated when Verrilli made his oral arguments; he spoke in the first half, after Bonauto.

[Complete video after the jump] Yoav Shamir’s controversial film Defamation raises a critical question: How much of what is decried by Israel and its supporters as antisemitism is really criticism of the policies of the Israeli government? “Defamation” is neither enlightening, nor edifying, nor compelling. It distorts the prevalence and impact of anti-Semitism and cheapens the Holocaust. It is Shamir’s perverse, personal, political perspective and a missed opportunity to document a serious and important issue. Shamir wields his camera like a razor, slicing through the verbiage on the surface to reveal a disturbing portrait of a dominant current in contemporary Zionism which portrays the world as teeming with virulent antisemitism, with the only Israel offering a safe haven for those still left in the Diaspora. For esnl, the most disturbing scenes are those of a trip to Auschwitz now taken by 30,000 Israeli and American high school seniors. Accompanied by an Israeli security agent and a professional tour guide, the youths are taken on a Kafkaesque junket designed to create a paranoiac’s view of the world as filled with bloodthirsty villains out to kill and maim. As George Robinson notes in his review of the film for The Jewish Week in New York: The film’s most disturbing moments come on the Poland trip. Two Israeli teens try to converse with a trio of elderly Poles; they speak no Polish, the men speak no Hebrew, but the girls, dead certain of what they have heard decide that they have been insulted and defamed. When Shamir tries to explain what actually was said (and the film’s subtitles provide an accurate translation of what is nothing more than the amused incomprehension of senior citizens for teenagers), the girls don’t want to hear it and their handlers, who include an Israeli Secret Service officer, hustle them away from him. The organizers of the trip refuse to allow any contact with locals, and the entire exercise is shot through with a disturbing subtext that non-Jews are all potential Nazis and that anti-Semitism is some kind of genetic condition, ahistorical and incurable. That is not, as Shamir quietly says at the end of the film, a point of view calculated to produce anything like peace in the world. What disturbed ensl even more were comments by two girls in response to a question from Shamir. Asked if they felt anything when they saw televised images of the destruction of Palestinian homes, one of the girls declared, ”No. . .because of what was done to us.” Thus, a trip which under other circumstances might have produced greater empathy and compassion for people dispossessed of their ancestral homes and farms is instead transformed into cultish indoctrination into the most militant forms of nationalism. No mention was made of other Holocaust victims, including the so-called gypsies [the Sinti and Roma peoples] who were also targeted for elimination, along with the mentally ill, the malformed, and the outspoken. A great human tragedy was reframed as an ethnically exclusive “get out of jail free” card and a war that cost 60 million lives was reduced to a pogrom. Yes, the murder of European Jewry was a great human tragedy, an evil in the clearest and most explicit sense of the word. But it’s not an excuse for racism and further massive human rights violations, as most of the rest of the world now recognizes. “Defamation”, Yoav Shamir [91:17] As Shamir makes clear, there is antisemitism in the world, but its exploitation for national political purposes is another issue altogether. The ADL is incensed because Shamir shows the organization as a way for non-religious Jews to affirm their Jewishness, and his interviews with executives, including Abe Foxman, are devastating. As the Hollywood Reporter’s Ray Bennett noted in his review of the film: The most affecting scenes. . .involve the class of Israeli teenagers visiting Auschwitz. They speak beforehand of how they are taught that anti-Semitism flourishes everywhere in the world and that by traveling beyond their nation’s borders they are constantly at risk. Shamir uses his camera as an unblinking but compassionate observer as the youngsters make the emotional journey from giggling innocence and guarded fear into the camp’s horror where the crushing images leave them distraught and weeping, and then angry. Their plight causes the director to offer the thought that perhaps it’s time to stop dwelling on the past, as horrific as it has been. Maybe, he says, it’s time to live in the present and look to the future. A San Francisco Chronicle interview with Shamir by Jonathan Curiel highlighted the film’s origins: Shamir was inspired to make “Defamation” after a Jewish film critic suggested that Shamir was an anti-Semite. The reviewer complained that Shamir’s documentary “Checkpoint,” which details Israeli checkpoints in the Palestinian territories, was too critical of Israel. Shamir, the reviewer said, was the equivalent of actor Mel Gibson, who’d recently gone into an anti-Jewish tirade. Shamir said he’d never been called an anti-Semite before. Nor had he experienced anti-Semitism. Nor did he know anyone else in Israel who had. So he set out to see how the term is used by Jews in the United States and Israel. As someone who’s also been declared a Mel Gibson equivalent, esnl can sympathize.

House committee advances Jordan MOU amidst rare Congressional critique of Amman WASHINGTON – On Thursday, the House Foreign Affairs Committee unanimously passed legislation that would re-authorize a new Memorandum of Understanding (MOU) to strengthen U.S. defense ties with Jordan. While Amman generally enjoys bipartisan support due to its 1994 peace treaty with Israel and the country’s fight against ISIS, multiple members of Congress issued critiques of the Hashemite Kingdom for its treatment of approximately 50,000 Syrian refugees trapped on the country’s border where they have been denied proper food for five months. “I want to bring up the issue of the Rukban refugee camp at the Jordanian-Syrian border where 50,000 people are stranded, mostly women and children without food, water, or medical assistance,” Representative David Cicilline (D-RI) said. “International non-governmental organizations (NGOs) and the United Nations have called for the immediate and unhindered resumption of humanitarian assistance to these vulnerable Syrians.” The Rhode Island lawmaker added that members of Congress raised this issue with King Abdullah personally when the monarch visited Washington earlier this month. In an unusual development, Chairman of the House Foreign Affairs Committee Ed Royce (R-CA) offered an amendment that specifically called on the Jordanian government to assist the besieged refugees in Rukban amidst the larger military cooperation. At the same time, other lawmakers praised Amman’s stabilizing role in the region. Jordan is one of the largest recipients worldwide of US assistance and received $1.6 billion in aid last year. “On the front lines in the fight against terror and other regional crises, Jordan is one of our closest and most important partners in the Middle East,” noted Subcommittee Chairwoman Ileana Ros-Lehtinen (R-FL) who introduced H.R. 2646. “A key contributor to the anti-ISIS coalition, Jordan has also taken in over one million refugees from Syria and other neighboring countries, putting a significant strain on the kingdom’s economy, public services, infrastructure, and social cohesion.” Experts have stressed the benefits Israel receives from maintaining a strong US aid package to Jordan’s military in the face of the numerous threats the Hashemite Kingdom faces. “Israel has a long border with Jordan. No one can remember the last time a terrorist crossed that border from Jordan into Israel and committed an act of violence,” Elliott Abrams, a senior fellow at the Council on Foreign Relations told Jewish Insider. “That is because there is excellent anti-terror cooperation between Jordan and Israel and that’s an important aspect of Israel’s security. Anyone who speaks to Israeli security officials would hear that Jordanian security is important for Israel’s security.” One issue not mentioned during the session was the recent diplomatic conflict between Israel and Jordan. In July, an Israeli Embassy guard in Amman killed two Jordanians after being attacked with a screwdriver. For six months, King Abdullah has denied Israel’s request to reopen the Jewish state’s Embassy in Amman creating one of the longest crises between the two neighboring nations. In recent days, Jordan harshly rebuked the United States and Israel after President Donald Trump recognized Jerusalem as Israel’s capital. King Abdullah is a regular lobbying figure on Capitol Hill traveling to Washington multiple times each year and meeting with key House and Senate Committees. Chairman of the Senate Foreign Relations Bob Corker (R-TN) even compared the Hashemite monarch to former US Secretary of State Henry Kissinger for his respected foreign policy worldview in a February interview with Politico.

Murdered at Daybreak From the www.monabaker.com archive (legacy material) Gilad Atzmon | Information Clearing House | 22 March 2004 Israel Air Force helicopters fired missiles at the car carrying the wheelchair-bound head of the Islamic group as he left a mosque near his house in Gaza City. It also appears Ariel Sharon was in direct command of the assassination operation, not entirely surprising considering his bloody history. For those who fail to realise, today’s barbaric Israeli act is an open call for a world war. It is the final wake up call for every Muslim around the world. It is violent proof that Israel isn’t only against the Palestinians but rather against Islam. Israel killed a prime spiritual leader on his way out of the mosque. I have no doubt that this Israeli act won’t be forgiven. I also have no doubt that many Israelis will pay with their life for Sharon’s act. Moreover I am sure that sooner rather than later many innocent non-Israelis around the world will die just for being near by an Israeli embassy, Israeli consulate, a synagogue or even an American bank… This is the reality Sharon favours the most. This is exactly what Israel wants: to turn the entire world into a victim of terror. This might help us to realise the main difference between the Israeli left and right. While both believe in the right of the Jews to live in Zion on the expense of the Palestinian people, the Israeli right wing rely on maintaining a bloody struggle, oppressing the Palestinian people (in particular) and humiliating Arabs (in general). While the Israeli left would attempt to come up with some unrealistic righteous suggestions to appease the Palestinian people and the world community (Oslo accord for instance), the right wing Israelis will suggest that the only method to guarantee Israeli security is to maintain the conflict with the Palestinian people and to let it escalate into an international battle. On the surface it seems bizarre considering Sharon was just recently pretending to suggest a plan of Israeli disengagement from the Gaza strip. Today he gave us a real chance to peep into his mind. The ‘disengagement plan’ was just another of Sharon’s tricks. In fact, Sharon and the Israeli right wing need the Palestinians, they need them oppressed and humiliated, they need their terror. Israeli right wing hegemony is fed by terror. And now there is a new need emerging. Israel is facing a demographic disaster. Within five years there will be a Palestinian majority in the territories controlled by Israel (between the Mediterranean Sea and the Jordan River). This is literally the end of the Zionist dream. Eventually Israel will have to give away its Jewish identity. While the Israeli left remains confused about this reality, the Israeli right wing is fully prepared. For years Israeli warmongers have openly discussed ‘transfer’: the ethnic cleansing of the Palestinian people. Considering the current world affairs and general opposition to Israel it is hard to believe that large scale ethnic cleansing would go ahead unless some colossal catastrophe was in place. Sharon is preparing the ground for such a disaster. He needs a war, a big one, something that will allow him to go wild, to go out of control, to initiate a campaign in which Israeli soldiers will become murderous squads ready massacre against the Palestinian civilians. Sharon wants to re-launch the1948 Nakba. Sharon fully understands that this is what the Israeli public want. He is very good at reading their innermost desires. The killing of Sheikh Yassin pushed the violence far beyond any recognisable measure. It is pushing the Palestinian masses towards martyrdom. According to the Israeli military doctrine, Israel would never be defeated by terror. But at the same time every Israeli realises that the Zionist adventure will be categorically defeated by a demographic crisis. The assassination of Sheikh Yassin is there to push the Palestinians towards acts that will allow the Israelis to impose the most murderous measures against the Palestinian civilians. Mr Sharon, a world acclaimed war criminal and serial murderer proved again that at least when blood games are concerned, he is one step ahead of the game. Gilad Atzmon is an Israeli, currently living in London. UK. Email: <[email protected]> Visit his website: http://www.gilad.co.uk

My Nonprofit Reviews Review for BBYO, Washington, DC, USA I was in BBYO in the early 90's and had a truly transformation Jewish experience that has shaped my life. Not only did I marry someone I met through BBYO, but I had my first Israel Experience through ISI. My experience in BBYO led me to focus on a career in Jewish Communal Service in my 20's. BBYO is a wonderful Jewish experience and I hope my child will have the same opportunity that my husband and I did in shaping our Jewish identity. What I've enjoyed the most about my experience with this nonprofit is... my experience as a youth in visiting Israel for the first time through ISI. If this organization had 10 million bucks, it could... create organized Israel trips for the parents and/or former alumni of BBYO who have never been to Israel. How frequently have you been involved with the organization? About once a year When was your last experience with this nonprofit?

New York, Mar. 2013: Susan Bee is a painter, editor, and book artist who lives in New York. Bee is represented by Accola Griefen Gallery, New York, where she will have a solo show of new paintings from May 23 to June 29, 2013. Criss Cross: New Paintings will be accompanied by a catalog with an essay by art critic and poet, Raphael Rubinstein. Susan Bee, Criss Cross, 2012, 24 X 30 in., oil, enamel and sand on canvas; Courtesy of the artist. Bradley Rubenstein: Susan, I just saw this piece by Roger Denson in the Huffington Post: “Mira Schor and Susan Bee, the Thelma and Louise of the Feminist Painting and Crit set, pose the biggest threat to male domination of the medium and criticism of painting in that they are critics as well as painters, and editors to boot, whose joint imprimatur has been pulsing out the feminist-left political art journal M/E/A/N/I/N/G since the mid-1980s.” (Huffington Post, May 1, 2012) I thought that was really great. It ties together your importance as a painter and the relevance that your work with M/E/A/N/I/N/G still has today as intellectual currency. In some ways it seems that it might be a little daunting to be seen as such an historical figure. I wanted to bring it up as we start, since we are going to be talking a little about your past work as well as the things you are currently working on for your upcoming show. Susan Bee: I was pleased that Roger included us in his “Left Political Art Timeline, 2001–2012” and also that he cited my painting with the caption: “It was a decade of ANGRY painting, and nearly all of it was by women painters.” I am feeling more like an historical figure lately, especially with the twenty-five-year anniversary of M/E/A/N/I/N/G in 2011, and my own work as an artist going back over forty years. I guess that feeling is a product of growing old and continuing to make art—against all odds. I have seen many other artists quit, as they became discouraged and just couldn’t keep up the fight to make their art. It has been a struggle for me to continue. I sometimes talk to my students about the sixties and seventies and the beginnings of the feminist movement and Woodstock, about politics and living in the rainforest in British Columbia, and so on. They seem fascinated with this period of experimentation and often want to know more about my artistic and political beginnings and why and how Mira and I started M/E/A/N/I/N/G. The other aspect of my life that has become daunting to me is just the fact that I have had so many shows, worked on many collaborative book projects with poets, edited and designed numerous publications, and produced so many art objects. At some point, I realized that I was having trouble just keeping track of it all. BR: Let’s go back a little bit, get a little of your history in general. I know it is a lot of ground to cover, but can you pinpoint something of a real beginning of when you knew you were going to be a painter? Was it a slow discovery, or was there a real “aha!” moment? SB: I seem to have been literally born into this profession of painting. Both of my parents, Miriam Laufer and Sigmund Laufer were artists. They had emigrated to New York City from Berlin and Palestine in 1947, five years before I was born. I was brought up in the hub of the bohemian New York City art world of the 1950s. We spent our summers mostly in Provincetown, or we traveled to Mexico or Europe. I had the chance to meet many artists and see many artworks as a child. I grew up in Yorkville, at 85th Street and Lexington Avenue, very close to the Metropolitan Museum of Art. My public elementary school was just a block away from the main entrance. The museum, the streets around it, and Central Park were my turf. I would hang out in the museum on weekends and after school and regarded it as a home away from home. This was before the museum was spiffed up and gentrified. In those days, it was dusty and unpopular. I remember it as a quiet place for art lovers and eccentrics, as well as the perfect meeting place for moody, arty teenagers like me and my friends. I also took painting lessons at the Museum of Modern Art as a child. When I was quite little, I would accompany my mother to her studio and sit in the corner, making my own oil paintings. Later I went with my father on weekends to the Pratt Graphics Center and worked on small etchings. I went to the High School of Music and Art in Harlem (now LaGuardia High School), which was a wonderful experience, because I could spend half the day painting and had great teachers like Sherman Drexler. My parents were opposed to my going to art school and following in their footsteps. They wanted me to be a professional of some sort—perhaps an architect—but art turned out to be my calling; I couldn’t escape its grip. By the time I was thirteen, I realized I was committed to art. But I was also good at academic subjects, so I ended up going to Barnard College, where I had gotten a scholarship, rather than an art school. I also got involved with Charles Bernstein in high school. We met when I was sixteen and he was seventeen. That relationship continues. At Barnard, which is an all-women’s college, I got an education from major feminist thinkers like Catherine Stimpson and Kate Millett, who were teaching there. It was a time of turbulence with many protests, and the campus was often shut down. I also studied art and art history with Brian O’Doherty, Adja Yunkers, and others and continued to paint there. After college, Charles and I went up to Vancouver in Canada, where he had a fellowship for a year. We lived in the woods in the rainforest. I drew and painted, and he started to write poetry. This work was recently published in The Capilano Review. We then lived in Santa Barbara for a year before we returned to New York City in 1975. I got married to Charles in 1977 after living together for many years. I had my daughter, Emma Bee Bernstein, in 1985. She died in 2008. My son, Felix, was born in 1992; he just turned twenty. In 1975, I went to Hunter College to get an MA in Art. I worked with prominent minimalists, such as Robert Morris and Ralph Humphrey, and I studied art history with Rosalind Krauss, who was my thesis advisor. At that time, I was doing altered photographs and paintings, and I published my first artist’s book, Photogram, in 1978. My MA thesis was about Man Ray, Moholy Nagy, and photograms. I designed Charles’ and Bruce Andrews' poetics magazine L=A=N=G=U=A=G=E from 1978 to 1981, which I also wrote for. I became very involved with a large group of young poets, filmmakers, and artists in New York at that time. Around the same time, I became reacquainted with Mira. I first met Mira as a child in Provincetown. Her parents and my parents were friends and colleagues and were in the same milieu of Jewish American artists. At one point, my father told me that he and Mira’s father, Ilya Schor, collaborated on a book before we were born. My father designed it, and Ilya illustrated it. Mira and I met again as young adults on the beach in Provincetown in the late 1970s and found we had a great rapport. This led to us working together on M/E/A/N/I/N/G, which we started in 1986. Susan Bee, Face to Face, 2013, 20 X 24 in., oil and enamel on canvas; Courtesy of the artist. BR: I think it's so interesting that there were these connections between your family and Mira’s. Almost like you two were predestined to work together. Both L=A=N=G=U=A=G=E and M/E/A/N/I/N/G were very influential to me starting out as an artist in the Midwest in the eighties. It may seem kind of strange, but journals like that, as well as Chicago’s New Art Examiner, were much more important in terms of keeping up with art than, say, Artforum. When I moved to Detroit, especially, M/E/A/N/I/N/G was the journal of record. George and Chris Tysh were always talking about this or that article. I think the design of it, too, had something to do with how seriously it was taken. In Detroit there was a longer history of painters and writers putting together magazines, like Meat City or Destroy All Monsters, but you two were combining art theory and politics in a way that was also very straightforward. SB: We knew and admired the New Art Examiner and felt very involved with the poets, artists, and theorists that ran most of the small press publications. We set out to be an alternative to the glossy art journals, but we also were well aware of the other political and feminist journals that directly preceded us, such as October and Heresies. Our decision to exclude pictures was financial—it cost too much money to have images, and it made our journal different from the glossies. I was interested in creating a design that emphasized readability and legibility. You had to read M/E/A/N/I/N/G, not just look at the pictures! In the meantime, I worked as an editor and designer for many other publications. For a year from 1979–80, I was the editor of Women Artists News, which I also pasted up and designed. I also designed and edited many small press poetry publications, including many Roof books from 1980–1992. But mostly, I worked for commercial publications such as medical and legal journals. I also worked at Lincoln Center designing the programs, including the playbill for the original Einstein on the Beach. I continued doing my artwork and tried to get it shown with little success. I brought my photograms and altered photographs to galleries, but most dealers weren’t interested in this type of experimental approach to photography. I also had difficulty getting my paintings seen at that time. I did have a solo show of the altered photos in 1979 at a small local gallery and participated in many group shows. It wasn’t until 1992, at age forty, that I had my first solo show of paintings at a commercial gallery, the Virginia Lust Gallery in Soho. BR: I remember that show. She was also showing June Leaf’s paintings around the same time. I don’t think I had seen any of your work before that. I saw Mira’s work in Provincetown, where I was spending the summers, but I remember being excited to finally see your work in that show. Can you talk a little about what you were doing then, about the work, how it fit in to what was happening at the time? SB: I am amazed that you saw my first solo show. At that time, I was making collaged paintings with paper dolls and plastic animals and fake jewels embedded in the surface. These were dense compositions with a fractured narrative. Some of the painting also included dripped enamel paint layered over the entire surface as an homage to Jackson Pollock. I was interested in exploring the gender relationships as played out by the male and female paper dolls and also, at the same time, was using a lot of imagery derived from children’s books and toys. No doubt, I was influenced by having young children around. In fact, I used to borrow their toys to use in the paintings. So this show had a lot of children’s imagery. I was also interested in kitsch and in addressing high and low imagery, so I was combining oil painting with collaged Victoriana, postcards, vintage ads, and other sources. The results were layered and weathered and somewhat comic and surrealistic, yet faintly nostalgic for my own remembered childhood. I played with paper dolls and small plastic toys as a child and would create imagined worlds and fantasy situations, so this reimagined play was reflected in these paintings. However, shortly after my show there, the gallery closed, so I was left to look for another gallery again. A few years later in 1996, I decided to join A.I.R. Gallery, the first women’s cooperative gallery in the United States, now forty years old, which presents a real alternative to the commercial system. I am still a member and have had six solo shows there. BR: Yeah, I remember that there was a quality that hovered between a kind of high and low art, a combination of “abjection” and kitsch, which was something I found compelling when it was combined with high-art painterliness. Can you talk a little, in brief, about those six shows—how the work developed? Looking at the work in retrospect, do you see an arc, or storyline, in the development of your style? SB: My first solo show in 1998 at A.I.R. was Post-Americana: New Paintings. It had images of American icons and kitsch elements, such as the Liberty Bell, Molly Pitcher, Big Ben, the Pilgrims, turkeys, as well as various small objects, such as plastic snakes, butterflies, shells, insects, and fake flowers. The figures were embedded in encrusted, paint-saturated surfaces. These paintings were a comic and surrealistic exploration of American history. My second show at A.I.R. in 2000 was Beware the Lady. The paintings revolved around appropriated figures from movie posters and pulp fiction covers of the 1940s and 50s, as well as paper dolls, postcards, and advertisements. These paintings and the subsequent ones in my next show, Miss Dynamite in 2003, dealt with the themes of love, imprisonment, female rebellion, and punishment, alongside childhood innocence and the passage from girlhood into adulthood. Color is a major element in these paintings—bold, splashy, and expressive. I am attracted to images of the strong, sexy, and somewhat dangerous dames that are endemic to film noirs, pulp novels, mysteries, and B movies. These bad girls seem to represent the underside of the innocence of childhood. In these paintings the women are strong figures emerging out of the morass of the paint to assert themselves and their sexuality. In 2006, I had a show at A.I.R. titled Seeing Double: Paintings by Susan Bee and Miriam Laufer. This was a two-person show of paintings by my mother, Miriam Laufer (1918–80), from the sixties and seventies, and my Philosophical Trees paintings. This series of collaged oil paintings use the motif of the tree of life as a structure for cultural references to everything from Blake, film noir, and pin-ups to mystical traditions, such as the Kabbalah. In 2009, my fifth solo show at A.I.R., Eye of the Storm, opened just two months after my daughter died in Venice and a year and a half after my father died in October 2007. The paintings explore an expressionistic, apocalyptic vision in the form of imaginary seascapes, floods, and storms at sea. The themes are reflections on the aftermath of disasters, such as Hurricane Katrina, September 11th, and the Asian tsunami, as well as more personal losses. My sixth solo show, Recalculating, opened at A.I.R. in 2011. I showed mostly small oil paintings, which dramatize the relationships between male and female characters through the lens of the dark, violent films of the 1940s and 1950s, engaging psychic dislocation, trauma, and incongruous mystical and religious iconography. In contrast, natural elements formed the basis of some of the other paintings I showed, which were inspired by Caspar David Friedrich and Charles Burchfield. Looking back on the trajectory of these solo shows, I can see that my approach to the subject matter and painting changed over time. In my last show, I was creating smaller paintings without collage and with a simpler palette and a flatter style. The paintings were tighter and more focused on the interactions between the characters. Meanwhile, my landscapes have become more romantic and expressionistic, more oriented to fantasy and religious and dream-like visions. I am now less interested in a decorative surface and find myself creating narratives with an emphasis on the inherent painterly composition. In my first solo show at Virginia Lust’s Gallery, I was using paper dolls in a similar way. But the paper dolls were static icons and did not have the emotional force that the more expressive figures I am using now have. BR: You spent part of last fall at the MacDowell Colony. Did the change from being in the city have any effect on your new work? SB: I appreciated the time to develop some challenging new paintings. I was at MacDowell for three weeks and started four paintings, which I finished in New York. Two were related to compositions by Caspar David Friedrich, but they were influenced by the colorful autumn foliage, which I could see from my studio window in the barn where I was painting. Another work was a based on a film still of two girls in a car, but the fourth one, Ahava, Berlin, was the most complex and different. Ahava was inspired by a trip Charles and I made in the fall of 2012 to Berlin. We stayed near the former Ahava Kinderheim, located in the Mitte, which was the Jewish ghetto, and is now an arts district. It was a politically progressive Jewish children’s home. My mother lived there from 1927 to 1934. This is painfully personal material for me, since both my parents grew up in Berlin and were exiled in their teens to Palestine. I based this painting on a melancholy snapshot of me standing in front of the war-scarred, graffitied building, which remains standing as a testament to the suffering of the Jewish population in Germany. Lucky for my mother and for me, the orphanage and most of the children were transferred to Israel, where Ahava (Hebrew for love) continues to this day. Susan Bee, Ahava, Berlin, 2012, 24 X 36 in., oil, enamel, and sand on canvas; Courtesy of the artist. BR: I really enjoyed stopping by your studio, seeing your new work in progress. I particularly liked the new pieces where you were developing a real sense of theatricality. By using your figures, which formerly had been more of a collaged element, as characters, the painting’s background became more of a stage, or set. These new paintings really work as an extension of the series of “noir” paintings. Is this an evolution in your work, or are you just examining different issues in paint? SB: I have become very taken by the idea of theatricality and artifice. I am creating these paintings as spaces for a drama to take place. The figures are actors and actresses in a stage that I am setting up for them to play out their roles. The film stills I’m referencing are very dramatic. There is a subtle undertone that is pulling you in and pushing you out. I remain intrigued by the dangerous women and the desolate men in the film noirs. These paintings have brought into focus the power of the individual faces and bodies and their relationship to the painted ground—and also their relation to each other. I’m now emphasizing the dynamic between the figures, whether they’re pressing against a windowpane or pressing up against each other. In fact, the paintings’ focus is on these relationships and the psychological space and emotions that are carved out among the persons that I’m portraying. ArtSlant would like to thank Susan Bee for her assistance in making this interview possible.

The poet and author Khalid al-Kishtainy has written this fascinating report on last month's Iraqi-Jewish festival Halahel - the word means ' trilling for joy' - in the London-based Arabic newspaper Ashark al-Awsat (With thanks to Eileen K for the link and for her translation): "The Jewish Iraqi community in London organised, under the leadership of Niran Basson-Timan and Edwin Shuker, a festival called Halahel celebrating the heritage of the Jewish community in Iraq, which is considered to be the oldest and most prominent of the Jewish communities in the world. "Its history goes back to the Babylonian captivity when the Babylonian King Nebuchadnezzer captured Jerusalem and took its inhabitants back to Babylon as captives. There, they absorbed the rich Babylonian heritage and blended it with their own heritage to establish the structure of their religion and culture. "The festival included different topics ranging from politics and history to music and the arts. Many prominent personalities from Israel and Britain participated in all these topics, having one thing in common, namely their Iraqi roots. Iraqi Jews, unlike other Jewish communities could not get rid of their Iraqi roots and their longing for Baghdad and Basra. For instance, the musician Sarah Manasseh's ancestors had left Iraq in the nineteenth century for India where she was born and brought up. She then emigrated to Britain without ever setting foot in Iraq. Yet despite all that she devoted her life to Iraqi music and formed a musical group called The Rivers of Babylon. "Wailing and lamentation are an important part of the Iraqi personality. The programme contained many such events like the Farhood ((The Looting in 1941) and the Taskit (The stripping of Iraqi nationality) and all the suffering that the Iraqi Jews had faced since the Thirties when the Palestinian problem erupted. "I listened a lot and conversed with many of the people present. However, I did notice that the Palestinian subject was avoided in our conversation. Neither myself nor the people present breached the subject. "To me, this is a very important point. Unlike other Middle Eastern Jews, Iraqi Jews were known for their political maturity plus their liberal and left-wing intellectual spirit. Many of them were communists and the Israeli society had a special respect for them as the grandchildren of Babylon. It was expected that they would play an important role as a bridge between the Arabs and Israel and also to direct their government towards an accord with the Arabs to achieve peace and respect the rights of the Palestinians. "Unfortunately that never happened. Most of the peacemongers and friends of Palestine are Western Ashkenazi. The Eastern Jews supported the right-wing. That support has become an obstacle against achieving peace as the radical right-wing always get the Eastern Jewry's vote. "I can understand their hesitation as in the beginning they had to prove to the European Ashkenazis their loyalty and enthusiasm for the country and their complete detachment from their original Arab countries. However, it has been 60 years since the establishment of the State of Israel and their migration there. They have shown their loyalty and attained important positions in the country. "There is no one now in Israel that doubts their loyalty. In fact they are more zealous than the Ashkenazis. It is time for them to speak up about reality and the need for a dialogue with the Arabs based on justice, fairness and the admission of mistakes on both parts. They need to do that for Israel's future and the future of their children and the children of all the inhabitants of the region." Read original article (Arabic) My comment: For all his sympathy with Iraqi Jews Khalid al-Kishtainy misunderstands them. If they have failed to be a bridge between Israel and the Arab world over the Palestinian question, if they continue to vote for rightwing parties, it is not because the Eastern Jews have needed to prove ther loyalty to the Ashkenazi establishment. They feel angry and hurt that the monstrous injustice committed against them by Arab regimes - their uprooting, loss of heritage and stolen property - has never been acknowledged. But Mr al-Kishtainy's view of justice is still disturbingly one-sided. His flippant line, 'wailing and lamentation are part of the Iraqi personality', suggests that Jewish suffering is exaggerated. If this is the best we can expect from 'sympathetic' figures such as al-Kishtainy, who have made a valiant effort to retain their links with Jews and are a welcome sight at events such as last June's Halalel, then what hope is there for reconciliation with Arabs and Muslims in general? Update: Thanks to Eileen and Freddy K for translating the comments thread (13 July) Ahmad Barbar, Germany: Do the occupying Jews have the right to speak? Every Jew who immigrated to Palestine has the right to return to his original country with honour. There seem to be no reciprocal arrangements. Salah Hamed Al Delany, Malaysia: “Dear Khaled, thank you for your truthful words about an important sector of the noble Iraqi community. I believe the dialogue with the Palestinians will be logical and beneficial only if the Palestinians give up their slogans and agitation, and everything that affects the negotiations between them and the Israelis. The Palestinian leaders need to be more pragmatic in dealing with their own issues. Otherwise, the situation will go on for many more years. Nabil Haniya, United States: National affiliation is bigger than any other affiliation. Language is the unifying factor and it helps bring people together. I still remember when I used to visit my brother in an Israeli prison in Ramallah, in the early 70’s, there used to be an Israeli soldier in his 50s who could speak Egyptian Arabic and used to treat the visitors kindly, and he used to listen to Em Kelthoom songs on his radio. Our Arabic heritage cannot be erased from an individual’s life once it has been lived, it becomes part of the culture. Amer Ammar, United States: “My dear Sir, how can we confess in Iraq that we have wronged the Jews? Our fathers and us have been fed hatred against the Jews to the extent that their knowledge, their star (of David) and their dress have become our most feared things. Whereas, if we looked at the old pictures of Baghdad and the various cities then we would see that their dress and the star were present everywhere without any ill feeling towards them. Our ancestors and their Jewish friends lived with each other and were neighbours. So what happened? What is the crime of the thousands of Iraqi Jews who loved their country and contributed towards its advancement and construction, only to be rewarded with expulsion and persecution (Farhoud). It is important that the new generation should take the first step towards rebuilding the trust and no better place to start when with our brothers who are already living in this country as it is certain that they never did commit any crimes, worst than the crimes of the past dictatorial regime or the present democratic regime.” Dr Nassar Al Dossari, Saudi Arabia: “My Dear Sir Khalid Al Kushteini, It is unbelievable the way that I follow your writing as in God’s name I really admire you. My dear sir, as far as the Palestinians are concerned, they are disunited between Hamas and Mahmoud Abbas. The Arab mentality is a cause of that disunity as they do not believe in dialogue and the acceptance of the other party and building itself properly. The strong countries in the world only respect other countries that are as strong or even stronger. We (the Arabs) are sleepy nations. God to whom he ascribed all perfection and majesty said: “prepare for them whatever strength you can muster”. However, he did not define the strength whether it should be in numbers, in manufacturing, in morals, in military might, socially or History shows that the harvest of the Arab brain differs from the harvest of the Western brain, so the Jews managed to be superior by hard work and infinite national unity. You have also mentioned Jewish arts so I would like to add that those who taught the great Iraqi musicians Jamil Bashir how to play the oud (the lute) were originally Jewish. You have every respect from me my dear brother.” Hamza Allewi, Kuwait: There was a time when an an altogether different Iraqi society - different from the sectarian society at present - had progressed. This society comprised diverse individuals who adopted Iraq and in particular its culture. They were formed from immigrants, beginning with the Sumerians and ending with the Arabs. That is a special characteristic that is rarely found in other countries in the area. As those Jews who came as captives two thousand years ago managed to integrate deeply in Iraqi society. Qualified studies always confirm that the Jews made a major contribution to the renaissance of modern Iraq and that they were an educated group who had liberal leftwing ideals which made them differ a great deal from the other Jews who came from other Arab or Middle Eastern countries. Perhaps it is this reason that made Iraqi Jews different even after their expulsion as they kept their Iraqi identity in one way or another. Saleh Buafby, Morocco: Mr Khaled, you have spoken about Iraqi Jews in an effort to make them special but in reality you could have been talking about Moroccan Jews in Morocco. I believe that Jews in general have special qualities which they have kept wherever they settled. Haidar Al-Bayatti, Malta : “My respected Mr Khaled, can I enquire why these days you have increased your articles in relation to Jews and especially the Iraqis amongst them. With my respect to all the Jews and our cousins and to you all my respect.” Linda Menuhin-Abdul Aziz, Israel: “I have never missed reading your interesting articles and generally I tend to agree with your views. However, this time I must disagree with you regarding the political stance of Middle Eastern Jews in Israel. They are not afraid of the European Jews but are afraid of the reality of the Palestinian Issue, which pushed them to go toward the right. The Middle Eastern Jews had liberal ideas in the beginning but sadly these conflicted with the reality of the Palestinian issue.

A Woman’s Work: Roles of Women in World Religions. How do we view the changing role of women in religion in current times? The equality of women to men when it comes to holding authoritative positions and doctrinal and scriptural belief varies based on each religion. Some religions give more freedom to females, while others are still largely patriarchal and male-centric in nature. This detailed infographic from Christian Universities Online provides a succinct overview on the state of women in six world religions today, including: Christianity, Islam, Judaism, Hinduism and Buddhism. According to a survey conducted by the Pew Research Center, religion is a significant part of women’s lives: 86% of women in the United States are religiously affiliated, 63% say that a religion is an important part of their lives, while 44% attend religious services at least on a weekly basis. These numbers make it more imperative to delve into this relevant and sometimes controversial subject. The majority religion for women in the United States is Christianity, with 70.6% of the population being a member of a Christian denomination. 31.5% of the entire female world population is Christian, while 55% of the protestant Christian group are women. When it comes to notable women in Christian teachings, we have Mary, the mother of Jesus, venerated as the Mother of God in Catholic doctrine, and Elizabeth, mother of John the Baptist. Of course there are countless other women in the bible, but these are the most prominent. The gender equality outlook also looks progressive when it comes to holding positions of power: there are plenty of women in preaching, teaching and missionary roles. The main of responsibilities of women in the Christian faith are to raise and teach children, maintain a Godly household, refer to husband on familial and religious matters and maintain social groups in church. As one can see, there are still what can be considered traditional responsibilities delegated to women in this religion. An estimated 0.9% of the U.S. population is Muslim, with 23.2% of the world population being women in Islam. While still largely male dominated, 35% of Muslims in the world are female. The most notable women in Islamic scripture are Aisha, wife of Prophet Muhammad, and Hawwa, the wife of Adam. The outlook also looks favorable when it comes to women holding positions of power: they are active in politics and religious organizations like The Muslim Brotherhood. The main responsibilities of women are care for children, pass on traditions to them, serve the husband, follow gender-specific commandments, assist the husband and other male family members in political and religious decisions and retain and care for familial assets. It is evident that the authority of the husband is still largely recognized in Islam, and just like Christianity, traditional responsibilities are still held by women in Islam. Of the entire U.S. population, 1.9% are women in Judaism. 0.2% of the world’s population are Jewish females, while 48% of the Jewish population are women. As for notable women in Judaism, there is Miriam, sister of Moses, while 7 out of 55 prophets in the Bible are female. Women have significant roles in the faith, with thirteen women having served as cabinet ministers since the establishment of the State of Israel and four women in the 34th government from a total of 26 ministers and deputy ministers. As far as female responsibilities are concerned, interestingly, the Jewish places less emphasis on gender roles, as God is considered both male and female. However, women are expected to perform more intellectual tasks, while men take care of physical tasks. Hindu women make up 0.7% of the U.S. population and 15% of the world population. Of the entire religious group of Hinduism, 38% are female, relating to another interesting fact, that women in positions of power in this faith is still not very typical, except in very rich, powerful families. Women are not allowed to officiate ceremonies, and women are expected to raise and care for children, be part of an arranged marriage, help husband perform traditional ceremonies, care for elderly family members and maintain the household, tasks that can be considered largely traditional. Notable women in Hindu scripture include: Shakti, the Universal Mother, and Sita, part of the Godhead. Like the female Hindu population, 0.7% of the U.S. population are female Buddhists, and 7.1% of the world population. Almost half of Buddhists around the world are female. Notable women in Buddhist teachings include: Abhirupananda, from the Order of the Buddha, and Jenti, a follower of the Buddha. Women hold positions of power, and are generally expected to maintain the household, help raise children, act as a stand-in for the husband in making decisions when he is unavailable, and possibly co-exist peacefully with husband’s other wives, if in a polygamous marriage. Women are truly gaining more momentum when it comes to equality with men in power, responsibility, scriptural presence and role in the religious realm. This does not mean that the female gender should be complacent; there is still much to be done when it comes to diversifying women’s role and authority in religion. Follow the Conversation on Twitter The opinions expressed in this article are solely those of the author and are not necessarily those of World Religion News. Tags: Abhirupananda, Christian Universities Online, Elizabeth, Mary, Muslim Brotherhood, Pew Research Show MoreCarolina Oquendo Sociology of Gender Gender roles in religion have always been a controversial topic. All of the major world religions belittle women to some degree. It is not a secret that women have historically gotten the short end of the stick, so to speak, when it comes to how they are treated and viewed in religion. After researching this topic, I can safely say that the women do all the work and the men take all the credit. Women are treated less than equal to men in most religious settings. Below I will touch upon women’s roles in Christianity, Judaism, Buddhism, Hinduism, the Rastafari Movement, Mormonism and Islam and how they have in fact, gotten the “short end of the stick” and how women have been…show more content… In Christianity, both men and women have the same right to be considered as saints and there are many women saints, however, according to the New Testament Christ appointed only male apostles. It has been maintained that Christian ministers should be men because they need to represent Jesus Christ who was the son of God. Many people have argued that God has no gender and that women should be able to represent God equally. Few women are recognized in the Christian world. Mary, the mother of Jesus, and Mary Magdalene are among the most famous women in Christianity. Mary Magdalene is a woman who is commonly known as gallivant and described as promiscuous. Although Mary Magdalene has always been portrayed this way, recent studies have shown that to the contrary, Mary Magdalene was a leader in the Christian movement that helped put women in leadership roles. Due to the efforts of Mary Magdalene, women continued to thrive in the leadership positions within the Christian faith. Another notable woman in Christianity was Thecla. Thecla had short hair and wore men’s clothing. She was constantly threatened with rape and prostitution throughout her duties as a missionary apostle. She maintained her faith in her religion and celibacy. Thecla’s story has been well documented. Thecla was a dignified woman who left her family behind to follow her fiancé. She then set out to teach the gospel. Thecla is

… is not “direction” It’s more like having a spiritual companion or guide for your journey. She has been on similar terrain, and has a sense of the pitfalls, signposts and rest stops, and the fantastic sights, along the way. She walks with you but is hauling the pack full of gear, pulling it out as needed: a tent for storms, matches to kindle fire when it’s cold and dark, clean water for when you’re in the desert, all the while confident of springs bubbling up ahead, just when most needed, though sometimes hard to see…hear…or feel or taste. She keeps her ear to the ground of your being, listening to the callings of your deepest Spirit, distilled through your religious and mythic tradition and poured out in discerning draughts for your refreshment. The two of you may not share the same faith tradition, or you might, but you know she is familiar with the unified paths of more than one religious tradition. She does not impose, but describes and unpacks the symbols of faith; she does not claim to have arrived at the destination, but has spent time at many points along the journey. Once or twice a month you sit down together, starting with silence or a prayer for the purpose of stilling and opening oneself to awareness of the One, Who many call God. She conducts you into that place of unstructured prayer of lament, petition, praise, or thanksgiving. Mostly, you’ll simply learn to discern how God is present in your life, by deepening your openness to That which you cannot account for, but which surely knows your own sacred story. This is the point of it all: to come to know your God. Or, as the Jewish sage Rabbi Abraham Joshua Heschel wrote in his book Man’s Quest for God, “what we want…is to be known to Him.” Whether or not we’ve ever needed or had psychotherapy, most of us would agree that even if our lives are going well, we can sense a yearning for more…Life. Or we need help discerning our truest sense of self in order to make life-changing decisions. At the core of our being, we sense the Presence of a sort of underground stream that has sustained us throughout our days. Once a month, we meet with our Spiritual Director to enter into a practice of finding and drinking from this deeper well. See the tabs above for a Spirituality Questionaire if you are interested! click here: www.sdiworld.org for more information

Don't be offended if she doesn't want you to meet the kids and don't read too much into it if she's doing. The kids know she is dating and single. They are very adaptable and most of their friends have comparable situations. Then that is better for everyone, if she makes it no big deal. It does not need to be this event. So, the play. The Love Letters idea is an interesting one. Can they've cheeseburgers there? And Susan Sarandon and I would play with? Cool. I had another sort of arrangement in your mind. I can see structure can be accommodated for two playwrights. This actually could work. BUT you are a" writer" and I am a person who writes. As in sets hands on keys and talks that way. Could be a problem for the" writer" person. Even though there's something to be said for restricting the number of girls which juggle simultaneously, having tunnel vision can backfire. Don't be reluctant to go with several different girls over the course of 2or a single week on dates. 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The perspective to the family is a powerful point of all Israeli brides, who turn into loyal wives and caring mothers. If an Israeli spouse has to choose between career and family, she is going to more than likely choose each. The picture of a Jewish overly caring mom is not a fantasy, however actuality. While giving most freedom to children when they’re around, Israeli girls are reluctant to allow them to go into grownup life. Sarah Arnd LinderSarah Arnd Linder, a francophone Jewish Dane, has lived in Israel for ten years, learning Government, Conflict Resolution and Middle Eastern History and is conversant in many of the peace and human rights NGOs within the region. Sarah founded Political is Person in April 2015 to have the ability to create a platform for Israeli and Palestinian women’s voices to be heard. These younger girls know how to have fun, however actually, they have serious intentions and know precisely what they need. When Israeli brides become wives, they dedicate their whole lives to husbands and youngsters. However, Israeli brides want time to open up and get accustomed to their boyfriends from other countries. During research, Israeli girls can date completely different younger males or stay with regular boyfriends. Most single Israeli ladies wish to start a household, and losing virtually two years in the Army provides them a way of urgency. At the same time, Israeli ladies have a feminist way of living together with anyone. - With willpower and generosity, from a parcel of sand, these visionary girls built a city that 400 individuals now name home. - It informed a large campaign carried out by a coalition of women’s organizations spearheaded by IWN to extend the variety of women elected to the Knesset in 1999. - One shouldn’t regard him — as is implied by the petitioner’s arguments — as somebody who should ‘be within the forefront’ of the battle that underlies the petition. - Women’s rights activists hope that fulfilling that plan shall be considered one of this new government’s early achievements. - Interestingly, contrary findings have been reported also among girls in trendy western societies . - In addition, a international man who’s courting an Israeli bride and has serious intentions in the direction of her is likely to need to study Hebrew, despite the very fact that most Israeli women communicate English fluently. - The existence of formal equality in the lengthy term raises the concern that because of the greatest way of the world and human behaviour, the outcomes of the discrimination shall be perpetuated. It is sufficient simply to walk the cities and cities of Israel to see how many native ladies go in for sports. Popular activities embrace hiking, jogging, health, swimming, windsurfing, and other health-promoting practices. To meet Israeli brides online, you can register on Ashley Madison, IDates, JDate, and Lovely dating web sites. You can even use such cellular apps as Tinder, JSwipe, Jfiix, and Atraf to search out Israeli brides and socialize with them simply. Most navy Israeli women keep on employees service and can spend weekends at residence. Israeli women are enrolled in combat units solely at their request and primarily based on test results. They function helicopters, boats, and tanks, as nicely as jump with parachutes. Just How To Look After Israeli Girls. Every individual is equal earlier than and beneath the legislation and has the right to the equal safety and equal benefit of the law with out discrimination and, particularly, without discrimination based on race, national or ethnic origin, colour, faith, intercourse, age or psychological or physical incapacity. The function and the duty are that ‘the composition of the board of director of a Government corporation shall reflect the right illustration of persons of each sexes.’ The second half, s. 18A, prescribes a binding plan of action which ministers are ordered to observe ‘until such proper representation is achieved…’. 5.2.1 Proportion of ever-partnered ladies and ladies subjected to physical and/or sexual violence by a current or former intimate associate in the earlier 12 months. Throughout Iowa history, Jewish girls have performed important roles in community and family life, sustaining cultural and spiritual traditions, working in businesses and on farms, and taking part in civic life. Yet there are few documents in our archives and historic societies that report this historical past. The treasury stresses that though it’s the mother’s free and rational option to be along with her children – in the ultimate evaluation, this example affects gender inequality in the job market. A new guide by Elana Maryles Sztokman known as “The War on Women in Israel” additionally takes to task the secular population—which consists of Jerusalem Mayor Nir Barkat—for not putting an finish to the exclusion and suppression of girls. “What is perhaps most shocking in regards to the rising oppression of girls in Israel is the benefit with which non-ultra-Orthodox individuals and groups capitulate to ultra-Orthodox calls for to erase ladies from the common public,” Sztokman writes. And while the share of feminine MKs in Committees is slowly rising as their common numbers increase, it is still comparatively uncommon for a lady to turn out to be a Committee chairperson. “Human tragedy is at the core of all this. We need to do everything we are in a position to to advertise peace and coexistence for each person in Israel, Gaza, and the West Bank, and we’re all entitled to that.” So when escalations occur — like the newest escalation between Israel and Hamas — Chriqui fears for her family members, who she says are constantly operating in and out of bomb shelters. Her uncle who lives in Ramle, a combined city in Israel where both Jews and Arabs usually co-exist peacefully, advised Chriqui there have been riots in town during the newest escalation in Gaza. To Chriqui, Israel seems like house — the place that she and her family shall be most secure — particularly if one other holocaust would ever start. Dania Hasan Being a Palestinian American is bittersweet for Dania Hasan, who usually grapples with the reality of what her family in the West Bank, or occupied Palestine, has to endure every single day. Whenever a war between Israel and Hamas breaks out, Silver rushes to the bomb shelter in her home, typically staying there for days. The country’s Jewish inhabitants isn’t culturally uniform since greater than 1 / 4 of Israelis are first-generation immigrants. It is customary to divide Israel’s inhabitants into natives of the nation, repatriates, and nationals got here from various communities. By nationality, the Israeli inhabitants predominantly consists of Jews and Arabs. Also, the inhabitants of this country are divided by faith — Jews, Muslims, Christians, Druze, in addition to Samaritans, Bahá’ís, Hindus, Buddhists, and folks not belonging to any denomination. 18A of the regulation embodies the essence and meaning of the obligation prescribed in sub-section of that part; for the current case, the reservation ‘to the extent that circumstances allow’ (hereafter —the reservation) is important — and decisive. We are left with the argument that setting apart the appointments will hurt the candidates who had been appointed and who’ve already assumed their new positions. As stated, the Minister of Industry and Trade had an obligation to make an examination, and without doing this the Minister did not have the authority to complete the proceeding of selecting his candidate. There is at least a type of parental depart, and a broad network of day-care facilities. Israel as soon as prided itself on being a progressive, egalitarian society. Once statehood was achieved, nevertheless, extra traditional nonns dominated the national psyche even when the rhetoric and some fonns of behavior digressed from these nonns. Women worked exterior the house, entered politics, served within the anny, but they had been generally confined to “female professions,” girls’s organizations, and subordinate tasks. Leadership, affect, and dominance in just about each area remained, indeed remains to this present day, finnly in the hands of males. Everyone agrees that this expression offers a reservation with respect to the duty of appointment set out in sub-section . It could be fascinating to discover extra Druze populations from different countries that we count on are much less exposed to western influences. An extra parameter that was correlated to feminine desire and is a predictive parameter is age of the responders. Other papers demonstrated that age is important to intercourse preference, together with Makam et al. , and Lafta et al. . However the latter demonstrated an reverse association; as age elevated there was a lower in feminine preference. Their clarification was that the life experiences of the older responders assist them to see other factors as extra essential . Moreover, majority-dominated media create a “hierarchy of marginality” on the premise of closeness to the dominant ethno-national group. Women and Their Bodies seeks to change grassroots and institutional perceptions and attitudes in direction of women’s health, sexuality and reproductive needs. For a few years, women’s seats on Knesset committees adopted a predictable pattern. Until 1984, no women had served on both the Foreign Affairs and Defense Committee or the Finance Committee, the 2 strongest Knesset committees. Women Knesset members instead israeli women dating tended to be assigned to the more home or sociallyoriented committees. In some Knessets, the variety of women increased partway by way of a term because male MKs resigned. In 1950, four.2 % of native representatives have been ladies; by 1978, 5.5%; and in 1993, 11%. In 2011, there have been many women native representatives though only one girl, Yael German, was serving as a mayor of a local authority.

5 April 2018 The Truth about Voluntary Repatriation of Eritrean Refugees to Africa from Israel Israel wishes the world to believe that Eritrean asylum seekers in Israel are being offered a voluntary option of a guaranteed safe return to a friendly country in East Africa, all agreed and paid for by Israel. According to the Israel ministry of Interior, 4,500 Eritrean and Sudanese asylum seekers have left Israel for Rwanda and Uganda under this Israeli scheme. The only truth in this offer is that the air fares are paid by Israel and a “bribe” of USD3,500 is paid to each returnee. But this is not voluntary: the alternative is indefinite imprisonment in Israel. And this is not a “guarantee” of safety legally agreed with another African country. No security is promised; no permanent residence provided. No asylum or refugee status is offered to them. What happened when Eritrean refugees arrived in Uganda? How true was the guarantee arranged by Israel and offered by Uganda? How safe were they? Human Rights Concern – Eritrea managed to speak to some Eritreans who were sent from Israel to Uganda, in February 2018, and we discovered: On arrival in Uganda, government officials told them never to mention that they had come from Israel. They were not given any guarantees of refugee status, or permission to stay in Uganda. They were taken to a hotel for 3 days and given a fake Certificate of Identity (a paper photo ID), valid for one year, as citizens born in Uganda; their place of birth of the deportees is recorded as Kampala, and the document says they can travel to neighbouring countries. But they were told that this document was on no account to be shown to police or immigration officials in Uganda. They were expected to pretend to the police (to whom they must report) that they had come straight from Eritrea to seek asylum. Even within Uganda, the scheme supposedly arranged with Israel is clearly unofficial and unrecognised. Uganda is clearly unwilling to grant refugee status to those forcibly removed from Israel. Uganda is only offering temporary transit on their journey to another unspecified country. There are no guarantees of safety or status offered by the Ugandan state to such Eritreans; they are once again treated as transient migrants. The truth about this Israeli offer has suddenly been revealed — by the states which had supposedly agreed to receive the Eritrean refugees. On 3rd April 2018, Uganda joined Rwanda in denying it had ever clinched an agreement with Israel to absorb migrants deported from the Jewish state, with the Ugandan foreign minister saying it wouldn’t allow Israel to “dump their refugees here.” He said that if any migrants deported from Israel arrive in his country, “we will insist that the airlines return them to the country where they came from.” There is only one inescapable conclusion: this supposedly “safe return to Africa” offer by Israel was nothing other than a “backdoor” people-smuggling racket, dressed up in utterly false assurances from the Israeli government and deceptive act by the recipient countries Rwanda and Uganda. The three countries (Israel, Rwanda and Uganda) which have been involved in trafficking and bartering asylum seekers for cash or arms are parties to the 1951 Geneva Convention relating to the Status of Refugees and the 1967 Protocol. Furthermore, Uganda hosts over 1 million refugees from South Sudan, Democratic Republic of Congo, Burundi, Somalia, Rwanda and Eritrea, while Israel hosts about 39,000 asylum seekers including children. Israel's GDP per capita is: USD $44,019; while Uganda's GDP per capita is: USD 653.2. This clearly shows that Uganda is a very poor country, which cannot afford to support refugees financially. In addition, because of the political and socio-economic problems in neighbouring countries, thousands of asylum seekers are entering Uganda every month. The total number of asylum seekers in Israel is nothing compared to those in Uganda. What is motivating Uganda to want to give entry to the 39,000 asylum seekers from Israel? Is it perhaps the $5,000 USD per asylum seeker which Uganda, like Rwanda, receives from Israel? There is a simple word to describe this deal: it is “Corrupt”; people’s lives are being traded for cash. According to the World Corruption Perceptions Index 2017, Uganda ranks 151 out of 180 countries. Perhaps Israel’s rating on this index should be adjusted by this corrupt deal. Human Rights Concern – Eritrea (HRCE)

5 God never said to any of the angels, “You are my Son. Today I have become your Father.” (Psalm 2:7) Or, “I will be his Father. And he will be my Son.” (2 Samuel 7:14; 1 Chronicles 17:13) 6 God’s first and only Son is over all things. When God brings him into the world, he says, “Let all of God’s angels worship him.” (Deuteronomy 32:43) 7 Here is something else God says about the angels. “God makes his angels to be like winds. He makes those who serve him to be like flashes of lightning.” (Psalm 104:4) 8 But here is what he says about the Son. “You are God. Your throne will last for ever and ever. Your kingdom will be ruled by what is right. 9 You have loved what is right and hated what is evil. So your God has placed you above your companions. He has filled you with joy by pouring the sacred oil on your head.” (Psalm 45:6,7) 10 He also says, “Lord, in the beginning you made the earth secure. You placed it on its foundations. The heavens are the work of your hands. 11 They will pass away. But you remain. They will all wear out like a piece of clothing. 12 You will roll them up like a robe. They will be changed as a person changes clothes. But you remain the same. Your years will never end.” (Psalm 102:25–27) 13 God never said to an angel, “Sit at my right hand until I put your enemies under your control.” (Psalm 110:1) 14 All angels are spirits who serve. God sends them to serve those who will receive salvation. The most revered things in the Jewish faith had been the prophets, Moses, the priesthood and angels. The author of Hebrews is seeking to establish Jesus’ supremacy over all these things. In this passage he is comparing Jesus to angels. For us it is a no brainer that Jesus surpasses angels. But sometimes we don’t put him first either. We get distracted by the things of this world. Sometimes we make finances or work or even leisure activities more important than Jesus. None of these things are wrong in themselves, but they should not take the place of Jesus as our first priority. Look at the wonderful things this passage says about Jesus. 1. He is God’s precious Son 2. He is worshipped by angels 3. His throne will continue forever 4. He rules with justice 5. He loves righteousness and hates wickedness 6. He is anointed by the Father with the oil of joy 7. He laid the foundations of the earth and the heavens 8. He will remain always – even after the heavens and the earth perish 9. He sits at God’s right hand 10. His enemies will be a footstool under his feet. Our response to this has to be bifold. We need to make sure he is number one in our lives, and we need to praise him! Jesus is abundantly worthy of our praise! Lord, You are worthy to receive glory, honour and praise. You are great and just and you will live forever. May I never forget how great you are, but always exalt you. Amen. Written by Megan Cornell

- Monthly Theme: Vampires - The Film: Strigoi - Country of origin: U.S.A. - Date of U.S. release: October 2009 (festivals only) - Studio: St. Mortiz Productions - Distributer: Breaking Glass Pictures (DVD) - Domestic Gross: ? - Budget: ? - Director: Faye Jackson - Producer: Rey Muraru - Screenwriter: Faye Jackson - Adaptation? No. - Cinematographer: Kathinka Minthe - Make-Up/FX: Kristyan Mallett - Music: ? - Part of a series? No. - Remakes? No. - Genre Icons in the cast? No. - Other notables?: No. - Awards?: Vision Award at the 2010 Neuchâtel International Fantasy Film Festival. - Tagline: “Real vampires don’t just drink your blood.” - The Lowdown: Strigoi is British director Faye Jackson’s feature-length debut. It concerns Vlad (Cătălin Paraschiv), a med school dropout who has returned to the Romanian village of his childhood after spending time abroad in Italy. Once there, he begins to suspect that the recent death of an elderly man in the village might actually be a murder the villagers are trying to cover up. As he investigates the case, he comes into conflict with a corrupt local priest (Dan Popa), the town’s mayor (Zane Jarcu) and his henchmen, and Constantin Tirescu (Constantin Bărbulescu), a wealthy land baron who used to rule the area during the Communist era. What Vlad begins to realize is that both Tirescu and his wife were murdered by the villagers and have returned as strigoi – undead blood-drinkers from Romanian folklore. If you haven’t seen Strigoi our discussion will include massive SPOILERS. Sean: So I have no idea what you might have thought of Strigoi… Kristine: I liked it. It wasn’t amazing, but I thought it was solid and had some great moments. And you? Kristine: That sounds about right… Sean: I’m struck by how it uses the tropes of horror movies to tell a story that really, at the end of the day, isn’t quite a horror story. It’s a story about the internal lives of the characters and about the history of the region. It’s very allegorical. Kristine: I agree and I thought the allegorical elements were woven into the movie really successfully, while still keeping the entertainment value high. Sean: In fact, I’ve seen it a few times and I still couldn’t explain all the land stuff or some of the finer details of the plot mechanics. For a little movie, it’s pretty dense. Everyone has a backstory, there’s a lot of political maneuvering, a lot of conflicting motivations. Especially in Vlad’s relationships with the priest, the cop and the Mayor of the town, who are our three key supporting players. And of course also Constantin Tirescu, the lead strigoi (a.k.a. vampire). Every character is connected to everyone else, and we’re always dealing with how the Communist-era history of the region hangs over the present-day events. Kristine: Right, exactly. But it stays entertaining, don’t you think? Sean: Yes, totally entertaining and, I think, very funny and charming. Mara stole my heart and I am in love with Vlad. Cătălin Paraschiv, the actor who plays Vlad, is a fantastic lead. Kristine: Well, I was just going to ask you to plumb the depths of the plot, since you’ve seen it more than once… but maybe you were just imagining Vlad plumbing your depths. He is a beautiful man, by the way. Sean: Right? And I love the character of Vlad a lot. He’s a really great hero and the moral center of the movie without being preachy or annoying. Rewatching this with you, it struck me how very rare it is to get a real hero character in a horror movie. Usually everyone is morally compromised in some way (like Frank in Super or Bart in The Revenant). Horror is a genre of anti-heroes. It is sweet and refreshing to put a truly moral and good-hearted man at the center of a horror movie. Kristine: Agreed. I really loved Vlad’s story arc – he leaves this backwards village to get a higher education and live in a glam Italian city but then ends up back in the village, having to accept that the “old ways” that he finds repugnant might actually be true. What did you make of it? Sean: I love the way you just put that. That’s a great encapsulation of his arc, and it also reminds me that even though he’s a “good man,” he’s still flawed. He’s lost, adrift, almost a slacker. But that dilemma – being close to middle age and finding yourself back home and a bit lost – feels both very of-the-moment (this is the Age of Apatow, after all) but also hit pretty close to home for me. Maybe too close. Kristine: Um, yeah. Agreed. Sean: The movie refuses to follow conventional story beats for the horror genre. Strigoi really is its own little animal. I thought it was very striking that when the moment comes for a violent, bloody climax with Constantin, the evil land baron/vampire, Vlad refuses to commit any act of violence and that is heroic. I just love the kind of masculinity that Vlad embodies – he’s defined by his humanism and his sense of morality. I also thought that the movie made clear that Vlad was the brave and moral man and that all the older men calling him “pussy” were the monsters. Kristine: I was just going to mention that awful flashback when Vlad’s grandfather calls him a pussy and makes him slaughter the chicken? I wanted to cry. Is that what your dad was like? Sean: No, my dad would never have done that. He wasn’t invested in “butch” like that. He would have berated my meager intellect for not being able to figure out math problems correctly. I actually thought that flashback about killing the chicken and the through-line of the missing dog/the dead chickens was a really wonderful bit of business. The specter of violence, and how the daily rhythms of village life are built upon a fundamental violence, is expressed really well by the movie. Returning again and again to the dead chickens both reminds us of that traumatic memory from Vlad’s childhood, but also reminds us that there’s an unchecked violence “loose” in the community. Of course, all this violence is linked to the masculine and Vlad is the “new” kind of man, whose own conception of his masculinity isn’t based on being “tough” or violent. Kristine: Yes, and that’s evident in the contrast between Vlad and his grandfather, who is also portrayed in a very humanistic way, despite the fact he is this “monster.” But um… the scene when Vlad wakes up and Grandfather is feeding on him? Didn’t it look very… Umm… Sean: Yes, it was gnarly and incestuous. But also unclear whether it was a dream or not, which I loved. Despite that creepy moment, Vlad’s grandfather was adorable and amazing. At the beginning when he insists that a gypsy or commie broke in to steal his one cigarette…? Kristine: Yeah, I loved him. And correct me if I am wrong, but wasn’t his “strigoi-ism” explained as occurring because of the extreme trauma he has endured in his life? And I was totally going to bring up the commie/gypsy thing. I almost texted you when we were watching to say, “See????” In Eastern Europe, commies and gypsies are considered to be equally depraved and evil. Sean: The actual workings of vampirism in the movie are still unclear to me… I mean, Vlad has those horrible herpes bumps all over his body and some of the village men have the bumps on them when they’re all dancing at the end. So are they all “infected”? Kristine: Well, there are the “undead” strigoi and the living strigoi. But yeah, I didn’t get the full meaning of the bumps either, and whether or not they were involved with turning you into a strigoi. I am guessing they are not connected? That would make the ending so bleak, and that feels out of step with the tone of the movie, which I might describe as jaded but optimistic. I don’t know. Because the camera/Vlad’s gaze does dwell on the bumps like they are menacing… but that’s not how the Tirescus were “turned.” Oh wait, they were already living strigoi before they became undead strigoi, right? I’m confused. For the record, I thought Mrs. Tirescu was a way better vampire/monster. Her eating scenes were amazing. Disgusting and scary and comic all at once. Sean: Well the questions about the “rules” of vampirism are, to me, directly connected to the allegorical nature of the movie and how the movie is about village life in post-Communist Romania. The specter of communism, and its legacy, are exactly what the movie is about. I think that’s made clearest towards the end when Vlad confronts Constantin Tirescu and accuses him of never wanting to see anyone else prosper (remember, he was a land baron before the fall of communism) and then Vlad hisses, “You have always been strigoi.” It’s clear there that the movie is using the supernatural as a metaphor for real-world political circumstances. Bringing this all back to the mysterious bumps on people’s bodies, I was thinking that the bumps are some indication that their own past/legacy has “infected” them and that the shadow of their communist past stains all of them (which is very Cronenbergian, I might add). Kristine: Ah, that makes sense. I really liked how at the beginning of the movie, when the villagers are about to execute the Tirescus, we are invited to assume that they are a brutal, ignorant mob lashing out at something they don’t understand because of doltishness and greed. And then it turns out… not exactly. Things are a lot more complicated than that. I think that reversal is reflected in Vlad’s own conflicted views of the villagers, his “people.” He is suspicious of them as well, and does not want to be anything like them. All that was very well done. I also want to say that the dancing scenes (when they are raiding the Tirescus’ house and again at the end) could have been dumb but I found them delightful. And in terms of the finale, a totally believable response to realizing how fucked up the world is and being like, well I guess we should just enjoy ourselves? Sean: I love the dancing. And I love the song choices, especially “Spirit in the Sky” in the beginning sequence. Did you love Mara? Kristine: Yes. I loved her a lot. She reminded me in some ways of my Polish grandma, though my grandma would never dance adorably. But totally with the obsessive cooking and showing love through feeding people. I just want to say that anti-Russian sentiment is still very common in Poland. Oh, and I want to ask you – what did you believe when watching the opening scene? That the villages were barbaric thugs? I thought maybe Constantin and wife were Jewish or something,.. Sean: Yes, that scene when Vlad first arrives back in town and Mara is feeding and feeding him and sweeping up crumbs and doting over him says so much about the world of the characters and the way things are there. One thing I really admire about this movie is just its world-building ability. All the minor characters feel vivid and fleshed out and the place feels and rings totally authentic. Those men sitting around the casket drinking vodka and shooting the shit? So great. Kristine: Yeah, and I loved the one slightly younger guy in the track suit. So other, more oblique, ways the movie reminded me of my grandma? Kristine: The suspect priest. My grandma, probably like many other Polish ladies of her time, was absolutely Catholic. Her kids went to Catholic school, she went to church all the time and volunteered polishing pews, always had a framed pic of John Paul in her house (by the way, for Polish ladies, John Paul is the only and forever pope). However, she was totally not spiritual. This was all cultural and an expression of her lifestyle. I don’t know if it is a direct causal relationship but she was always deeply suspicious of the clergy. She wouldn’t let my dad be an altar boy because the priest “did things.” Later in her life, when her mind was going a bit, she would talk about looking through a window in the church, or whatever the place is called when the priests live, and seeing them all drinking wine and doing… weird stuff. When she was in her 90s and her church got a new, young priest she was convinced he was interested in her and not in a flattering way. In a “he wants to brutally ravage me” way. So I found the character of the shady village priest very interesting. Sean: Yeah I love how the movie is not precious or sacred about any institutions. But also, the characters are sort of humanized even when they’re corrupt. Though the fate of the priest is really ambiguous – the last we see of him he’s walking off on the dark road and it seems like someone’s following him (I think it’s Vlad’s grandfather) and I think we’re supposed to think he’s going to be killed? I was unclear about that… Kristine: Me, too. Sean: But I love the detail when Mara tears the candlestick out of the guy’s hands so he can’t brain Vlad with it, so then the priest hands the guy the Bible and he knocks Vlad out with that. Kristine: I am trying to remember what was said during the confrontation between Constantin and the priest. What was the priest’s motivation for killing the Tirescus? I know money, but I don’t remember the specifics. Sean: I’m serious, I’m still not sure on all those plot details. My understanding is that is all has to do with land ownership and who holds the title to the land. Kristine: Right. So, I was shocked when you pointed out this is only the second movie we have watched for horror movie club that was directed by a woman (thought I shouldn’t have been shocked, I do live in the real world). I’m curious what made Faye Jackson choose this world to focus on for her first feature. The movie is totally male-dominated. Mara and Mrs. Tirescu are the only ladies around. This is not a critique or problem I had with the movie, I’m just curious about her decision. I think Strigoi is an accurate portrayal of rural village life, even today. Do you have thoughts? Do you know much about Faye Jackson? Did you notice the total boy’s club? Sean: Yes I certainly noticed all that and have thought about it. In fact, the first time I saw the movie I just watched it and when I really liked it I went to find out about the director and was surprised when it was a woman. Just because the sensibility of the movie is not overtly “feminine” or “womanly.” Even when I assumed the director was male, I noticed that the movie had gender on its mind. Upon revisiting the movie I was struck by how rarely you get a main character like Mara, a middle-aged women who is just like, a normal person. Sean: I love all the scenes of her and Mrs. Tirescu in the kitchen, where the domestic space is turned into this site of monstrous consumption and anxiety. I also love the way all the status symbols of capitalism – the kitchen appliances, in particular – play a role in that part of the movie. Kristine: Agreed. Totally. I guess my real point is that I think this movie is, at its core, about masculinity and I think it is interesting that a woman made it. Sean: Yes, agreed. I think it is about masculinity. Though I think Mara is a main character, an important one, and our other “protagonist.” It’s Vlad and Mara’s movie. Kristine: Can I give some examples to clarify what I mean? Sean: Yes please. Kristine: Vlad is, according the world of the movie, an emasculated male, right? He was “pussy” as a child, he went to med school but couldn’t get licensed or pass finals or whatever because of his fear of blood, and then he returns home and becomes this heroic vampire killer who carves the heart out the “monster.” Again, I think it’s interesting that even though the movie definitely critiques grody, violent he-man manifestations of masculinity, it also shows Vlad, the hero, as taking on those characteristics, however unwillingly, and becoming “a man.” The other thing I really noticed was how Constantin (both the individual and as a stand-in for corrupt institutionalized power) emasculates the men in the village by stealing their land. I was struck by the contrast between Constantin in his fancy house with all his appliances and poor Nicolae, Vlad’s grandfather, in his dingy little room with his little twin bed after his property was taken. Yes, the men are trying to get money and their property back by killing Constantin, but I also think they are trying to reassert their masculinity. And on that note, back to your point about how the movie uses the status symbols of capitalism, my number one favorite re-occuring detail was that gaudy disco boom box. Sean: Love that boom box, all flashing in the background as it plays Romanian music during all the Mara/Mrs. Tirescu kitchen scenes. But I agree with all of your points about the movie’s approach to masculinity. I like how the movie complicates the gender stuff though – like Vlad’s lab partner in med school, who offers to take over for him and make the incisions into the cadaver, is a pretty young woman… So it is more about Vlad’s sensitivity and aversion to gore/blood. But the movie does “cure” him of that when he cuts out Octav’s heart. That heart-cutting scene, by the way, might be my favorite in the whole movie. Such a hilarious and gnarly take on the age-old vampire-killing scene, like when Vlad is awkwardly trying to sever the large arteries connected to the heart with like, a steak knife and it is so gross and terrible. But I certainly agree with you that land and power in this movie are very much a function of and way of measuring masculinity. Mara is the only one to feel remorse for their killing of the Tirescus (and you’re absolutely right that the opening scene is great because at that point we don’t know why they’re being assassinated and so all kinds of evil reasons – like that they’re Jews and this an act of anti-semitism – float through our heads). Mara returns the garbage bags full of appliances and clothes that she stole from their house and I loved how when she finds the resurrected Mrs. Tirescu in her fridge she tears off the blouse she stole from the Tirescus’ house and tries to hide it under the kitchen table. Kristine: Oh, the red blouse. Yes. Mara is very interesting. She has all these very stereotypical maternal traits, like always being framed in the kitchen, her need to feed and nurture, etc. But she is also very strong. She is the one who tells Vlad to cut the hearts out, correct? And also, my understanding is that Vlad’s father is alive somewhere in the vicinity and Mara is remarried (to the guy Vlad steals cigarettes from while he’s asleep/passed out on the couch). So I interpret that as Mara left Dad because he was abusive, which I imagine is not the norm in small villages. One Mara detail that cracked me up and illustrates this dichotomy – after Mrs. Tirescu “visits” her and eats all her food, Mara is only concerned that she won’t be able to feed the funeral party. Not that a fucking vampire/strigoi wants to suck her blood. I like how that scene pairs Mara’s domesticity with her strength. In Mara’s world, life must go on and food must be cooked and people must be fed even if there are strigois on the loose wanting to suck your blood. That world-view is repeated when she initiates the dancing in the final sequence. Sean: I totally agree that the domestic world is a source of strength for Mara and that’s she got a steely core. And I love those food details too. Were the strigois scary? Kristine: Umm… Kind of. Like I would be scared if Mrs. Tirescu showed up in my kitchen. But I wasn’t scared watching this movie. I actually thought Granddad feeding on Vlad while he was sleeping was the scariest scene. Sean: Yeah, the granddad scene was really creepy and gross. Would you agree that this movie is a total antidote to the franchise movies we watched last month? Kristine: Oh yes. Absolutely. Especially with the Mara character. Sean: Character-driven, full of ideas… I seriously would watch a tv show set in this world and following these characters. Kristine: Oh, I would love a Strigoi tv show. Sean: I seriously think the actor who plays Vlad has star quality and should be in things. Kristine: Things like gay porn? Sean: Hmmm… Anyway, what do you rate this? Kristine: Well, there were a few things that I didn’t love about the movie. I didn’t care about Octav, Vlad’s cop friend, for example. There were a couple of slow moments, too (mostly involving Octav). Sean: I loved Octav. Sean: I just did. I liked their camaraderie. Vlad needed a friend. Like the rest of our directors this month (Prior, Gunn, West) I am very excited to see what Faye Jackson does next. She’s one to watch. Kristine: Totally agreed. The Girl’s Rating: More feminist than you’d think AND Better and weirder than I expected The Freak’s Rating: More feminist than you’d think AND Better and weirder than I expected

Miller at the 19th Hamptons International Film Festival, October 15, 2011 |Born||Ezra Matthew Miller September 30, 1992 Wyckoff, New Jersey, United States Ezra Matthew Miller (born September 30, 1992) is an American actor, known for his roles in the films City Island (2009), Another Happy Day (2011), and We Need to Talk About Kevin (2011). He starred in the 2012 teen comedy drama The Perks of Being a Wallflower, with Logan Lerman and Emma Watson, and has signed on to play the role of Léon Dupuis in Sophie Barthes' adaptation of the Gustave Flaubert novel Madame Bovary. Early life Miller was born and raised in Wyckoff, a community in Bergen County, New Jersey. His mother, Marta, is a modern dancer. His father, Robert S. Miller, was senior vice president and managing director of Walt Disney Company's adult book publishing division, Hyperion Books, and is a publisher at Workman Publishing. Miller has two older sisters, Saiya and Caitlin. He considers himself Jewish, and "spiritual" (his father is Jewish and his mother is from a Christian background). When he was six, Miller started to train as an opera singer, to help him overcome a speech impediment. He has sung with the Metropolitan Opera. He performed in the U.S. premiere of Philip Glass’s contemporary opera White Raven. He attended Rockland Country Day School and The Hudson School, dropping out at sixteen, after the release of his film Afterschool. Miller began his film career in 2008 with the Antonio Campos’s Afterschool, in which he played a teenager at a boarding school. After that, Miller appeared in City Island (2009), with Andy Garcia, Julianna Margulies, and Steven Strait, and co-starred in Beware the Gonzo and Every Day, both of which premiered at the Tribeca Film Festival. Miller next appeared in the BBC Films movie We Need to Talk About Kevin with John C. Reilly and Tilda Swinton, which was directed and adapted by Lynne Ramsay from American author Lionel Shriver's 2003 novel of the same name. The film became a Cannes Film Festival sensation, winning critical acclaim. Miller also acted as Damien on the Showtime's hit comedy television program Californication. He appeared on Royal Pains as Tucker Bryant for two seasons. His most recent role was Patrick, in the movie adaptation of the novel The Perks of Being a Wallflower, opposite Logan Lerman and Emma Watson. The film was released on September 21, 2012. Personal life Miller has described himself as queer. He has stated "The way I would choose to identify myself wouldn’t be gay. I’ve been attracted mostly to ‘shes’ but I’ve been with many people and I’m open to love wherever it can be"; and that he has "a lot of really wonderful friends who are of very different sexes and genders. I am very much in love with no one in particular". He has also detailed, "I've had many, you know, 'happy ending sleepovers' in my early youth ... my period of exploration—I think that's essential. Anyone who hasn't had a gay moment is probably trying to avoid some confrontation with a reality in their life". - "Actor faces charges for marijuana in Peters". Post-gazette.com. 2011-06-25. Retrieved 2011-10-25. - Tribune, Pittsburgh (2011-06-25). "'Wallflower' actor faces drug chages - Pittsburgh Tribune-Review". Pittsburghlive.com. Retrieved 2011-10-25. - Harvkey, Mike (2012). "Ezra Miller". Nylon Magazine. Retrieved 2012-01-11. - "Authentic movie clothing requires lots of shopping". Post-gazette.com. 2011-10-10. Retrieved 2011-10-25. - Osborn, Michael (2011-10-21). "BBC News - Talk About Kevin: Portrait of a parent's worst nightmare". bbc.co.uk. Retrieved 2011-11-09. - Beckerman, Jim; and Rohan, Virginia. "Our picks for Oscar's top honors", The Record (Bergen County), January 25, 2012. Accessed June 7, 2012. "And what happened to Tilda Swinton, Leonardo DiCaprio and Wyckoff's Ezra Miller (a Best Supporting Actor possibility for "We Need to Talk About Kevin")?" - Bosworth, Kate. "Ezra Miller". Interview. Retrieved 2011-05-15. - Lamble, David. "The Bay Area Reporter Online | We need to talk about Ezra Miller". Ebar.com. Retrieved 2012-03-23. - "Walt Disney Company To Reorganise Publishing Business: Disney Publishing, Worldwide And Hyperion". Prnewswire.co.uk. 1999-04-12. Retrieved 2011-10-25. - Yuan, Jada (2012-01-08). "We Need to Talk About Ezra". New York Magazine. Retrieved 2012-01-11. - Lamble, David (2011-12-08). "Family estrangement". The Bay Area Reporter. Retrieved 2012-01-11. - Saar, Yuval (2012-01-19). "Ezra's Way (Weekend)". Ha'aretz. Retrieved 2012-06-01. "My father is Jewish, my mother is not, but I consider myself entirely Jewish even though according to Jewish law I am not. I encourage everyone to understand that the rules were written before anyone could do DNA tests... I know that I am a descendant of Abraham through my father." And a visit to Israel? "I definitely plan to do this." - Shana Naomi Krochmal (2012-08-15). "Lost & Found". Out Magazine. Retrieved 2012-08-15. - VanAirsdale, S.T. (2010-04-26). "The Verge: Ezra Miller". Movieline. Retrieved 2011-05-15. - "Ezra Miller Interview for Beware the Gonzo". The Cinema Source. 2011-09-08. Retrieved 2011-10-25. - Bamigboye, Baz (2011-05-13). "BAZ BAMIGBOYE: 'I'm too old to be a lothario', says Jude Law". Daily Mail. Retrieved 2011-05-15. - "Ezra Miller | Ezra Miller Cleared On Drug Charge". Contactmusic. Retrieved 2011-10-25. - Wilkinson, Amy (2011-05-19). "Ezra Miller To Play Patrick In 'Perks of Being a Wallflower'". MTV. Retrieved 2011-05-26. - Little White Lies magazine (2011-10-19). "Ezra Miller interview". littlewhitelies.co.uk. Retrieved 2011-10-25. - "SONS". Sons of an Illustrious Father. Retrieved 2011-10-25. - Lawrence Ferber (2012-01-16). "Ezra Miller Says He Has Had Gay Moments". Next Magazine. Retrieved 2012-05-31. |Wikimedia Commons has media related to: Ezra Miller|

In 1997, I was sent to the University of Cape Town by Ben-Gurion University of the Negev to be the master of ceremonies when the president of South Africa, Nelson Mandela, received an honorary doctorate from BGU. Representatives from 40 universities from South Africa and neighboring countries marched in the academic Being Israeli and Jewish was a welcome and appreciated calling card at that the event, and at others over the years. As Mandela eloquently declared in his acceptance speech: “In Ben-Gurion University of the Negev we have a center of excellence which represents the best in the traditions of the Jewish people: a sense of mission, internationalism and This May, I was again in South Africa, but this time at a special hearing before the senate of the University of Johannesburg to help respond to a petition calling for a boycott of BGU, and by implication all Israeli universities. The petition charged BGU with violating the academic freedom of a colleague who urged a boycott of Israeli universities. It also claimed human rights violations in the theft of Palestinian water resources. This allegation in particular was used to support the demand that their university abrogate a signed and functioning agreement with BGU for joint research on water use issues. Both charges echoed the now familiar claim that Israel is an apartheid state. The first two complaints were readily answered on factual grounds. BGU has a record of supporting academic freedom and a well-documented history of research to improve water quality for all the inhabitants of the region. We further cautioned that South Africans should beware of having their experience with apartheid hijacked for the sake of polemical advantage in advancing the political causes of others, just as Jews guard against indiscriminate applications of “Holocaust” or Yet the movement to discredit Israel by comparing it to apartheid South Africa is well orchestrated and has its own momentum. is hard to gauge what the final result will be. A subcommittee was to have reported back to the senate today, September 29. The vice chancellor and the university administration were then to deliberate and render final judgment in a month or so. We hope that common sense and courage will guide them in their decision and that they will dismiss the absurd arguments of the detractors and vote for cooperation and collaboration. YET JUST last week, Bishop Desmond Tutu signed a second petition calling for the suspension of any relationship with Ben- Gurion University on the grounds that it is the creation of a criminal state and complicit in its noxious behavior. Even as sanctions were used to break apartheid in his country, he argues, sanctions should be used against Israeli universities. This new petition nowhere mentions the issue of academic freedom or violations of water rights. A host of other outrageous charges raised against Ben-Gurion University at the May senate meeting and, answered at that time, have similarly disappeared. Instead the second petition makes far more general indictments. They constitute, in effect, an accusation against Israeli society as a whole. It is hard to understand such animus, since it so patently and deliberately rejects both reason and self-interest. I have not entirely overcome the frustration and anger at having to answer baseless and mendacious accusations. believe it is clear that it is not BGU and Israel who are on trial, but the academics of South Africa. Israel is a world leader in arid-zone and water research as in much else. Literally scores of countries have collaborative agreements with Israeli institutions. academics from around the world come to Israel, from the Palestinian Authority and Jordan, from across Africa and Europe, the US and Russia. University of Johannesburg cannot match that record of achievement and engagement. The much maligned water project will help produce pure water crucial for Johannesburg. To deny fellow citizens such a benefit on the pretense that this action demonstrates concern for the human rights of Palestinians and furthers their cause is a cynical effort to appear self-righteous in the absence of any serious commitment. It cannot compare with and should not be allowed to overshadow the agricultural, technical and health collaborations and assistance BGU has offered over the years to UJ and other South African universities as well as its Arab and Palestinian neighbors. The sad irony is that the benefits of the UJ agreement are marginal for BGU. There are many other suitors eager for cooperative arrangements. There is one benefit, though, that Mandela well expressed in welcoming an association with BGU. It is in the opportunity for service that is deeply embedded in the Zionist ethic that animates Israeli scholarship as a whole. Despite the indignity of confronting this assault on the university and the country, BGU has remained ready to reach out and share with colleagues everywhere who value what the application of good science can do for mankind. The writer is professor emeritus of history and formerly dean of humanities and social sciences at Ben-Gurion University. He is currently director of the Schusterman Center for Israel Studies at Brandeis University.

This feature is coordinated by The Post-Standard and InterFaith Works of CNY. Rabbi Andrew Pepperstone Purim is a Jewish celebration of optimism . Haman, the Purim story villain, is not a random crackpot. He is Haman the Agagite, a descendant of Agag, king of Amalek, a nation who has come to symbolize radical evil, which we are commanded to blot out. We symbolically do this during the Megillah reading by making noise with groggers (noisemakers) each time we hear him name read aloud. The original Amalek is actually the grandson of Esav, Jacob's twin brother. That's right: Amalek is family. Amalek is not some external force out there. Amalek is something that we each have to confront in ourselves, and harness for the good. Rabbi Andrew Pepperstone has served Congregation Beth Sholom-Chevra Shas in Dewitt since 2011. He was ordained by the Jewish Theological Seminary in 2002, with a concentration in Jewish Education.

by KARL STEEL Once you come out of your food coma, and once you've read Michael O'Rourke's review below, you may have to start compiling next semester's syllabi. If you're teaching comp lit, particularly if you're at a school like mine, where a fair number of students read Hebrew and know Rabbinic exegesis, consider teaching King Artus, a late thirteenth-century, Northern Italian fragment of the Arthurian legend written in Hebrew (for a preview, see here). I did a few weeks ago, and I think I can call it a success. We'll see once the research papers come in. More details after the fold... I had thought that Arthurian scholars already knew this work well, but judging by the available body of criticism--perhaps 5 articles, several of them from the past few years--there's a world of work to be done. The plot itself treats Uther's trickery of Igraine (here called Izerna), Lancelot's lust for Guinevere (here called Zinerva), and the quest for the Holy Grail (here transformed into a Jewish tamchuy, or charity dish). More fascinating than the lengthy opening apology for secular literature (although this is wonderful) is the translator's many conversions of the story into Biblical and Rabbinic language. Our translator and editor, Curt Leviant, might have followed his own footnote and rendered "This is the history of Sir Lancelot" as "These are the days of the generations of Sir Lancelot"; the text gestures towards the meaning of Lancelot's name with "is it not written in the book concerning him?"; Lancelot swears by "ha-shem," the Name, during a lascivious conversation with Guinevere; and knights during a tournament shout "Praised be the living God!." I'm a little less certain, however, about Leviant's translation of the odd ending of the work: "[there:] fell many knights, one after another like lambs, and [Lancelot:] cut throats of horses like pumpkins." Pumpkins? I'm not qualified to judge Leviant's translation (give it a shot, folks, right here), but pumpkins seems unlikely, since I doubt that pumpkins would have been known to our anonymous author. The edition comes with a wealth of supplemental material in which Leviant discusses the Judaizing work of the translator, proposes that Malory and this work drew on a common, now lost, source for certain scenes, and, especially, argues against the clever scholars who have traced motifs in the Arthur and Tristan legends to Celtic prehistorical Gods, to subcontinental folk tales, and to classical myth; instead, he says, look closer to home, in the Bible (Uther and Igraine as David and Bathsheba, Tristan and Mark as David and Saul, Tristan and Morholt as David and Goliath, etc.), and in the Midrash, which Christian scholars would have known in the twelfth century through the work of Andrew and Hugh of St Victor and Siegebert of Gemblous (the short essay on likely Christian knowledge of Jewish exegesis in the twelfth century is worth the book itself, and a great place to direct students, since Beryl Smalley's Study of the Bible in the Middle Ages can be intimidating for undergraduates). Leviat makes a strong case for Biblical roots of several of these "Celtic" legends, noting that details in the David story specific to the Midrash, to Rashi's commentary in particular, appear in the stories of Arthur and Tristan. In some cases, I think he strains his case, but I think a bit of scholarly bomb-throwing is always necessary to shift the paradigm. No doubt scholarship in the 40+ years since Leviant's edition first appeared has refined his point, but I doubt the Celticists--particularly the badly disguised 'white pride' Celtic hobbyists--can ignore the evidence that Jewish storytelling and scholarship at least had something to do with the shape of these tales and their supposed preservation of the 'authentic' pre-Christian past of Europe. I'd be happier with the edition, however, if it appeared in a larger volume of Jewish medieval narrative and lyric writing. There are fabliaux, fables, and love stories, all of which could be collected in one volume that might cost as much as this one ($25) and thus be more suitable for classroom use in a good Comp Lit course. In the meantime, though, teach it, and keep teaching it, as this might be the best way to realize my dream of the good Jewish anthology necessary for any medieval comp lit survey.

Neo-Nazi Travis Ricci Just Pulled Two Decades in the Joint, As the Specter of His Death Waits Nonchalant menace. That's the aura that oozed from neo-Nazi Travis Ricci as he was led into Maricopa County Superior Court Judge Connie Contes' courtroom for a recent sentencing hearing. Powerfully built, with wide shoulders and a reputation for explosive violence, the 29-year-old racist skinhead seemed oblivious to his leg irons and the handcuffs shackling his hands to his waist. Gray jailhouse stripes covered most of his tattoos, particularly the swastikas and Nazi lightning bolts on his shoulders. But plain on his forearms could be seen Gothic script referring to the SS motto: "Meine Ehre Heisst Treue," or "My Honor Is Loyalty," often found inscribed on vintage Nazi daggers. Only those in the know would notice the mustache inked on the middle finger of his left hand, a tattoo common among those in the white supremacist Vinlanders Social Club gang, of which he is a member. When raised to the lips, it approximates the facial hair of Ricci's führer, Adolf Hitler. In one photo presented to the court, Ricci, wearing a Ronald Reagan mask, gives a sieg heil with his finger-stache in place. Moronic? Sure. The Vinlanders may be known as one of the most vicious racist gangs in America. But no one's ever accused them of having triple-digit IQs. On this day, Ricci will be sentenced to 22 years in the state pen for putting his girlfriend's head into a wall at a party and stabbing the two men who came to her aid. One caught a knife in the hand, the other in the neck. Actually, the jury deadlocked on the count involving the knife in the neck, and Ricci eventually will be retried on that charge. But that's the least of his worries, as Deputy Maricopa County Attorney Vince Goddard will be shooting for the death penalty against Ricci for the heinous 2009 murder of Kelly Ann Jaeger. Jaeger, a Caucasian, was walking late one October night with Jeffrey Wellmaker, her African-American boyfriend, near Palma Park, in the Sunnyslope area of Phoenix, when they were approached by a muscular, tattooed thug who challenged Wellmaker. "Hey, nigger, what are you doing with that white woman?" the man asked. Words were exchanged, according to Phoenix Police Department reports, but it did not escalate to a fight. The man left, and Wellmaker and Jaeger kept walking. Later, the hooligan caught up with them near Fourth Street and Puget Avenue. He was the passenger in a white four-door sedan. Shotgun blasts rang out, and Jaeger, a mother of two, was hit in the stomach. Phoenix cops investigating a suicide nearby responded quickly. They found Wellmaker tearful and distraught, imploring his girlfriend to "wake up." An ambulance rushed Jaeger to nearby John C. Lincoln Hospital, where she was declared dead on arrival. Police wavered at calling the murder a hate crime, despite the obvious racial overtones. Initially, PPD investigators thought the shooting was a drug deal gone bad, and the case quickly went cold. Prodded by the Anti-Defamation League of Arizona, the PPD's famed Career Criminal Squad took up the case. Tasked, in part, with targeting violent street gangs such as the Vinlanders, CCS detectives uncovered a web of neo-Nazi activity surrounding Jaeger's slaying. By September, CCS detectives had arrested more than a dozen Vinlanders and Vinlander associates on various charges, crushing the national organization's Arizona contingent ("Skinheads in Stir," September 30). Two of those collared were Travis Ricci and suspected accomplice Aaron Levi Schmidt, an anti-Semite despite the Jewish origins of his first and middle names. Prosecutors allege Ricci pulled the trigger and Schmidt was at the wheel during the drive-by. According to court documents, Ricci boasted about the killing and Schmidt and his girlfriend buried the murder weapon in the desert near Tucson. Other Vinlanders visited the homes of those who knew of the incident, which occurred as the skinheads partied at someone's house in Sunnyslope, and warned them not to talk. The cops' confidential informants feared for their lives. "All of my sources . . . are terrified of the Vinlanders Social Club finding out whom they are or where they are at," one CCS detective wrote in his report. They have been terrified for good reason. The VSC, which mostly operates out of the Midwest and Arizona, is one of those racist skinhead groups that other white supremacists regard with dread. Savage beatings have been meted out to white-power knuckleheads who offered Vinlanders the smallest slight. One such beat-down occurred because a neo-Nazi did not promptly flip the Hitler salute with his peers. But true to their ideology, their natural targets are minorities. The County Attorney's Office claims Ricci and Schmidt were after Wellmaker but ended up killing Jaeger. As one CCS detective pointed out to Judge Contes at Ricci's sentencing for aggravated assault, Jaeger's homicide is justified in Ricci's eyes because Jaeger was a "race traitor" for being with a black man. Incredibly, prosecutor Goddard has revealed in one of his legal filings that while in county awaiting trial, Schmidt practically confessed to involvement in the Jaeger homicide. "Schmidt has since admitted his participation in the murder in a letter to his wife," Goddard writes. "Schmidt attempts to further the third-party defense idea that Ricci and Schmidt had retrieved the shotgun and looked for the victim couple because unidentified black men were hitting a white woman." Schmidt's lame fantasy of coming to the aid of a distressed (white) damsel sounds like something right out of D.W. Griffith's The Birth of a Nation. Although Schmidt, like Ricci, is charged with first-degree murder, Goddard has not filed a notice seeking the death penalty against him. Let's hope that changes. People often ask me whether I'm opposed to the death penalty, assuming that I will answer in the affirmative. And there are plenty of valid arguments against it, usually from do-gooders on the left or the religiously inclined. But in the case of someone like Ricci, who has committed one of the most sinister and cowardly acts of hate in this state in recent memory, I'd have no problem with an exterminating angel paying this Nazi scum a visit. Assuming he's justly convicted by a jury of his peers, of course. Ditto Schmidt, should the death penalty be pursued in his case, and he's likewise found guilty. At the sentencing, Goddard sought a maximum sentence of 55 years, telling the court that Ricci could not be rehabilitated, mentioning priors such as a robbery in which Ricci tied up an elderly convenience store clerk and threatened to kill her. Goddard also discussed Ricci's National Socialist skin work and how it paralleled his worldview. "It's almost an anachronism that we have to [talk] about this now, 60 years after we fought the Nazis," Goddard observed. Bill Straus, regional director of the Arizona Anti-Defamation League, also spoke to the court, praising the CCS and the County Attorney's Office's work in going after groups such as the Vinlanders. He pointed out that the Vinlanders are in a different league, that they terrorize the entire community, not only minorities. No family or friends addressed the court on Ricci's behalf. Ricci asked Contes for mercy, hanging his head in mock shame as the judge handed him 22 years. Life imprisonment would be a sweet deal for Ricci. In a prison system effectively run by race-based gangs, his horrific deeds will make him a hero to his fellow racist peckerwoods. All the more reason Ricci should be offered the needle, if and when his day comes. Get the This Week's Top Stories Newsletter Every week we collect the latest news, music and arts stories — along with film and food reviews and the best things to do this week — so that you'll never miss Phoenix New Times' biggest stories.

This is a wonderful biography by Alex Halberstadt of a man who co-wrote so many great songs. I always knew little bits about Doc - born in New York, Jewish and crippled by polio, sang the blues in black clubs as a youth, wrote songs with Mort Schuman for The Drifters and Elvis, later wrote songs with Dr John and Willy DeVille, always great songs - this book evocatively fleshes out Pomus's life, his struggle not to be neglected due to his injuries, his great love of black music and absolute immersion in it, the poverty he endured for so many years and then the riches that poured in when he wrote hit after hit (Save The Last Dance For Me is about his wife dancing with men as he obviously couldn't dance with her but she always came back to him!). Such an imaginative writer - he wrote Viva Las Vegas without having travelled further west than New Jersey! Then back to poverty and living off hosting poker games, all the time a courageous, warm, generous man. As with Obama, this is one of those great American lives you couldn't make up! Glad to see this book noted here... I'd been intending to do that myself for the last year! Certainly one of the very best music books I've ever read. Truly an amazing -- and as the title states "unlikely" -- life. A great life, a great story, excellently written. Just a few of the highlights I recall: - The young, short, overweight and crippled Jerome Feldman first hears Joe Turner on radio. "The singer shouted out the lyrics with such stupendous, effortless force that Jerome imagined him to be eleven feet tall, six hundred pounds and powered by a steam engine". - That eventually leads to the scene in 1943, where "Doc Pomus" is born, when he gets up on stage in a Greenwich Village club, and propped up on his crutches belts out Turner's "Piney Brown Blues". (He becomes a blues shouter for the next dozen years, often as the only white in the club). - The people stories. One of my favourites is about a young Phil Spector, whom Doc takes to one of his favourite restaurants, where the two of them witness another patron take three gunshots to the back of the head. [quote]Spector refused to set foot in the Spindletop again. Doc nudged him back: "The place is incredible, right, the salads, I mean how about the service in that restaurant? Babe, you always got to look at the upside." But what about the guy who got murdered, Spector protested. "Well," Doc explained in a bit of philosophy that Spector never forgot, "the murder — that’s the downside of the restaurant, you understand, that’s the downside.’â€

Tishrei 16, 5765 "Kill a Turk and rest" - a popular Israeli saying meaning "don't rush" - is not only a statement of doubtful political correctness. It is also the middle of a Jewish joke. But only the middle. In Israel it has a separate existence, which distorts the spirit of the original Jewish anecdote. And here is the story, which was passed on by a Yiddishist father from the old country to his Israeli-born daughter: A Jewish mother says farewell to her son, who has been drafted into the Czar's army and goes to fight against Turkey in 1877. She is of course very worried about her son's welfare. While she is packing his knapsack, she says to him: "Listen, when you get to the front, kill a Turk, and rest. Kill a Turk, and rest." "But Mother," replies the son, "what happens if while I'm resting, the Turk kills me?" "Good God," says the mother, horrified, "what does the Turk have against you?" A contemporary echo to the view of that same Jewish mother can be found in the reports in the Israeli media last weekend. They unquestioningly adopted the label "terrorists" applied by IDF commanders and spokesmen to the three young Palestinians who last Thursday killed three Israeli soldiers of their own age at the Morag outpost in the Gaza Strip. "Terrorists" is a negative label, which testifies to a lack of legitimacy. Therefore, in the language of mass-circulation daily Yedioth Ahronoth, the three were not simply killed in battle, but were "exterminated," as befits an inferior species. The linguistic inability of the Israeli media to distinguish between Palestinian fighters and those who have gone out to blow themselves up among civilians in a restaurant reveals a common Israeli viewpoint: They all act against us, not because we give them a reason, but because their murderous behavior is ingrained. Their cruelty is a part of their essence, their character, their culture. The Jewish mother, in her Israeli incarnation, parrots the explanations of Israeli commanders that the terrorists "cynically use the civilian population," hiding and operating from within it. Therefore the IDF is routinely permitted to launch missiles into the heart of civilian neighborhoods and to shell them, in order to kill wanted men, even at the price of harming children, the elderly and women. These explanations forget that the armed Palestinians live among their families in the same way as Israeli commanders - those who gave orders to bomb homes and to destroy hundreds of houses and to uproot tens of thousands of olive trees and to expropriate thousands of dunams - return to a home in a civilian neighborhood. The explainers forget that the army camps and the outposts are located near or inside settlements - indubitably civilian neighborhoods. Hundreds of Palestinian civilians in Khan Younis, Rafah, Dir al Balah, El Bireh, and Hebron have been killed by the fire of soldiers who were deployed inside concentrations of the civilian population of Gush Katif, Netzarim, Kfar Darom, Psagot, old Hebron. Just a week ago, on September 22, a 10-year-old girl from Khan Younis died from injuries sustained by the firing of our forces in Gush Katif on September 7, while sitting at her classroom desk. The female descendants of the Jewish mother will rightfully say: After all, were it not for the army, the Palestinians would murder settlers every day. What has escaped their attention is that from the beginning, the settlement enterprise has been explained as a security activity. In other words, as part of Israeli security-military thinking, whose political goal - whether disguised or not - is an expansion of our borders. Gradually, some of the reasons for the settlements have taken root among the civilian population, and have been cloaked in sanctity or enveloped in real-estate logic. But the essence remains: The settlements are an inseparable part of a military occupation regime that is dispossessing the Palestinian people from its land. The firing of Qassam rockets on the town of Sderot, and murderous suicide attacks in Haifa and Be'er Sheva, seem only to prove the thesis that we have come to accept: The Palestinians are against us without any relation to the settlements. It's a fact that the number of Israeli civilians and those who were killed in suicide attacks within the Green Line is higher than the number of soldiers and civilians killed in the territories by Palestinian fire. But what is forgotten here is that before the suicide attacks and the Qassams, thousands of Israeli bullets and shells sowed death and destruction among the civilian Palestinian population. In the week following September 28, 2000, the beginning of the present intifada, the IDF and the police were quick to use lethal firearms against demonstrators and stone-throwers, including Israeli Arab citizens. Thus they fanned the flames instead of extinguishing them. The mention of these facts is not meant to justify the Palestinian methods of struggle. Nor is it meant to compare our situation to that between Russia and Turkey. After all, as opposed to the war between two empires, there is no symmetry in the relations between Israel and the Palestinians. Harming a civilian population is an integral part of every occupation army. And the Israeli side is the one that has been crossing the Green Line for the past 37 years, with every possible type of violence and cruelty.

On Saturday, May 20, Santa Barbara Youth Opera, in collaboration with Ojai Youth Opera and the Santa Barbara Youth Symphony, presents children’s opera Brundibár by Jewish Czech composer Hans Krása at the Lobero Theatre (33 E. Canon Perdido St.) at 2:30 p.m. and 5 p.m. Of conducting the production, Opera Santa Barbara Artistic Director Kostis Protopapas says, “I’m very excited to begin Brundibár rehearsals with the kids of Santa Barbara Youth Opera, Ojai Youth Opera, and the Santa Barbara Youth Symphony. Bringing humans together through art is any arts organization’s primary purpose. In a world currently filled with so much dissonance, disillusionment and fear, gathering the children of our three organizations around a piece with such deep human significance is especially meaningful and timely. Brundibár’s message is one of strength, hope, and courage. There is no one better to convey it than our young singers and orchestra musicians, and I know that its impact will be felt deeply by all of us who have the honor of participating or attending.” Brundibár was composed in 1938 as an entry for a government competition, and officially premiered at a Jewish orphanage in Prague, which was occupied by Germany at the time, in 1924, after secretly debuting the year before. In 1943, Krása worked from a smuggled score and re-orchestrated the work for the 13 adult instrumentalists on hand after he and the rest of the orphanage had been transported to Theresienstadt concentration camp. Brundibár was performed more than 50 times at the camp and came to came to prominence in Nazi propaganda efforts. A special performance was presented for International Red Cross inspectors, and was featured in the film Hitler Gives the Jews a City in 1944. Promptly following filming, all participating adults and children were sent to Auschwitz, where most died in the gas chambers. Ojai Youth Opera founder and co-director of the Santa Barbara Youth Opera with Mr. Protopapas, Rebecca Comerford says, “At its most basic level, Brundibár is a folktale, a musical fable told from the perspective of a brave brother and sister who are the protagonists at the center of the story. The two children are confronted by a larger-than-life organ grinder, who tries to bully them and scare them from being less than themselves. The animals and townspeople of their small village serve as symbols of resistance and encouragement to help the siblings find their voices and ultimately succeed in standing up to Brundibár, despite them being children. Although the story is simple, its message is anything but.” She continues, “Hitler failed to realize that the opera was a work of resistance. The Brundibár character symbolized Hitler himself, a bully and tyrant who would stop at nothing to get his own way, including threatening the innocence and needs of small children. But in this story, the children overcome the tyrant and refuse to be intimidated. Their innocence and hope prevail, and those qualities are reflected in the harmonized choral writing of Krása’s score, which at times recalls the sonorities of Kurt Weill, another resistor to the Nazi regime.” Driven by its tragic history, Brundibár’s power is undeniable. With lyrics by Adolf Hoffmeister, the performance includes only one adult part and two movements from the song cycle I Never Saw Another Butterfly, composed by Charles Davidson and inspired by poems made by the children of Theresienstadt.

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Levy lives in a museum of his own creation. Surrounded by keepsakes he has gathered throughout the years and records that he listens to on a ritualistic basis, he has a quiet little existence that is minimal and modest. And then he meets Lillian (Barbara Eda-Young) and her teenage son, Yidl (John Magaro). Lillian Yuralia is a character-driven play written by Barbara Eda-Young and directed by Austin Pendleton that blows the dust off the surface of a man’s life to reveal all the untold stories and quietly dying memories that lie underneath. Eda-Young’s story, which runs only one hour and fifteen minutes long, crams a host of complexities from three individual lives into a tiny, succinct package that never once says too much or too little. Lillian and Yidl barge into Levy’s life after they are evicted from their apartment. Moments before they must leave, Lillian overdoses on poison and awakens to hear her son sobbing and Levy (Ben Hammer) pouring a bucket of cold water over her. Panicked, they stumble into his one bedroom apartment against a flurry of objections. Within moments of their arrival Lillian is vomiting in his bathroom, peeling off her wet gown and drying herself in Levy’s ankle-length robe. Yidl makes a beeline for a shadowy corner where he sits, silently sobbing. Levy stares, barely able to comprehend what has just blown through his door. Eda-Young is both the star and playwright, which gives her exceptional insight into her flighty, but well-meaning character. She embraces Lillian’s faults without excusing them. Her pain as a mother and ruined woman is evident in her strained, desperate smiles. She steals longing glances at Yidl from across the room, searching for the carefree child she used to know. Levy senses that something is amiss, which both sobers and baffles him. His guests eventually have a train to catch. He knows their presence is only temporary but what should he do with them in the meantime? Offer them tea? Insist Yidl sit on the chair when he seems determined to remain hunched on the floor? While Levy tries to asses the situation Lillian gives him her lists of grievances: she fell in love with a man, they had a son, he took care of them, loved them …but he wouldn’t leave his wife. And then he died, too suddenly to provide for them. Yidl read about it in the papers, the truth knocking the words right out of him. In a matter of days he lost his father, his home and everything he knew to be true. Though Lillian and Yidl’s unraveling relationship is the main focus of the story, it is Levy who provides the bittersweet center. He watches as Lillian brushes the hair off her son’s face, choking on some suppressed emotion. His family was killed in Jewish riots when he was only a teenager. Watching Lillian and Yidl together seems to stir something within him, perhaps because everything they are losing now reminds him of everything he has lost over time. Levy spends most of Lillian’s visit trying to resist her incessant probing. He says, “I don’t remember,” when asked anything about his past. But when the topic comes to his family he remembers everything: his sister’s bright blue eyes, the sun on his mother’s face as she looked out the window and the games he played with his siblings in a meadow with flowers. The play’s climatic end comes suddenly and unexpectedly. Until one small, but pivotal moment, it is not clear what kind of terms these new acquaintances will part on. Then something happens, a simple gesture, but enough to alter life’s course and leave the audience with some hope for the characters' futures. Like Lillian Yuralia, this gesture is unassuming and straightforward in its execution but deeply significant and heartrending in the purity of its meaning.

If someone you knew and loved has passed on, you may be left with an empty feeling. You want to fill yourself back up again in light of their loss. There’s nothing that’s going to replace them in your life, but you want to honor them and show your respect for them. There are plenty of ways you can memorialize your loved one after they pass on. The Jewish cremation service will help you move forward with your life in the right manner. Here are a few ways you can create the perfect memorial for your loved one before or after the actual cremation service in Manalapan, NJ. Select the Ideal Monument Even if your loved one went through cremation, you do not have to forego the cemetery completely. In fact, some people want to have their ashes buried in a Jewish cemetery even after cremation takes place. Selecting a monument can be overwhelming because the decision is hard and comes at such a difficult time. But the monument is something you and your family could visit for years to remember your loved one. There are plenty of options and price ranges and you can enhance the monument with flower vases and other items. Think about your loved one’s personality and what they would have wanted on the monument. Remember Them with Gifts It is traditional not to include flowers in a Jewish cremation service, which might be different for those who have not attended a traditional Jewish service before. Forego the flowers this time, however, and think of a different way to remember the person who has passed on. Were they passionate about something? Perhaps you could make a donation to a charity they appreciated or to a cause that fights for a cure against something that plagued them during their life. Honoring them with a gift to a charity or even to their synagogue is a very respectful way to remember them and make sure their memory goes on. Give Your Time Many times, just giving your time is a great way to remember someone. If you are a close family member, you can offer your time up in a volunteer manner. Take your loved one’s place in their charity of choice and give your time in their honor. If you are more of a family friend, donate your time to the family in some way or another to show respect to the person who died. If you need more ideas on how to remember someone that has passed on, the professionals at Mount Sinai Memorial Chapels are here to help. Give us a call at (800) 395-9199 or (732) 390-9199 and ask as many questions as you have. We’ll treat you with the patience and compassion you deserve during this difficult time. You can also visit our funeral home at 454 Cranbury Road (at Evergreen Blvd.) East Brunswick, NJ 08816 where we can show you some options in person to help you respect and honor the one in question.

January 17, 2008 What happens when you don't come to meetings The post-break meetings are the best meetings of the year. First, we get to do the "what did you do over break" icebreaker. Second, I get to make the joke about "when is it too late to talk about what you did over break." Without further adieu, onto the rundown. Icebreaker: What did you do over winter break? Ian: Visited my younger brother in Israel, where he is spending the year Ian: Travelled to Petra (in Jordan) and didn't get kidnapped on the way (despite the unmarked cab) Ian: Ate blintzes at a blintzes-only restaurant in Tel Aviv Ian: Tried to line up a summer internship as a salesman in Shuk ha-Carmel in Tel Aviv Ian: Spent time in the Ukraine, which is weak Guy on the subway: The Ukraine is not weak (Seinfeld reference. Disregard if you didn't understand). Ian: Visited Haifa for the first time in my life. It is a great city. Did you know that it is illegal for an Israeli to become a Ba'hai in Israel? It was really amazing tonight how many Ians showed up at the meeting. Or maybe I was going the split personality route? Ian: Were you? Ian: I don't know Ian: Shouldn't you know? Now, onto the meeting. I'd like to thank myself for catering the event. I bought lox, cream cheese, and bagels. If you are not aware, I have always found the idea of cream cheese repulsive (I can hear the Shmooze mobs with pitchforks and torches approaching my house). But I couldn't remember the last time (or if) I had a cream cheese sandwich. I decided that I would change that all tonight. If you clicked on the link, you saw what happened. If you didn't, you should scroll up and click on the link. I don't think it was bad cream cheese because my housemates ate it without issue. In other Shmooze news, we will try and schedule Shmooze meetings at a time that is more conducive to Shmooze members. Now I know. Tuesdays at 6 p.m. = bad time. Posted by irobi at January 17, 2008 11:25 AM Ian, you really made me crave a bagel and cream cheese with that video. I give you a lot of credit for founding and leading a group called "Shmooze" which is dedicated to the core tenets of secular Jewish culture -- namely EATING BAGELS AND CREAM CHEESE -- and yet you appear to have a severe aversion to CREAM CHEESE!! Posted by: rabbijam at January 30, 2008 09:15 PMLogin to leave a comment. Create a new account.

Jacob Albert Laskey, of Springfield, Ore., was sentenced Tuesday to serve 11 years and three months in federal prison for his role in the Oct. 25, 2002, racially-motivated attack on Temple Beth Israel, in Eugene, Oregon. The defendant is a self-avowed white supremacist who admitted that he sought to commit acts of violence and destruction against Jews, African-Americans, and members of other ethnic and racial groups, when such opportunities arose. |Jacob Laskey | In August 2006, Laskey pleaded guilty to conspiracy to deprive individuals of their civil rights, intentionally damaging religious property, solicitation to murder witnesses, soliciting a bomb threat against the federal courthouse in Eugene, two counts of obstruction of justice, and being a felon in possession of a firearm and ammunition. “Today’s sentence should provide some measure of solace to the victims, as well as a strong message to those who would commit such heinous crimes born of hatred,” stated Wan J. Kim, Assistant Attorney General for the Civil Rights Division. “The Department of Justice is committed to enforcing the federal laws that prohibit crimes of hate and intolerance, which have no place in our welcoming society.” “Prosecuting individuals who seek to harm others because of their religion, race or national origin is a top priority of the U.S. Attorney’s Office for the District of Oregon and the Department of Justice,” stated United States Attorney Karin Immergut. “We will also aggressively investigate and prosecute those who try to intimidate witnesses from reporting such reprehensible acts to law enforcement.” According to the plea agreements and statements in court, the defendant conspired with co-defendants Gabriel Doyle Laskey, Gerald Anthony Poundstone, Jesse Lee Baker, and another individual, subsequently determined to be Jereomy Allan Baker, to intimidate Jewish persons at the Temple Beth Israel. The five men traveled to Temple Beth Israel at night in a vehicle driven by Jacob Laskey. They then threw swastika-etched rocks, breaking stained glass windows at the temple, while 80 members of the temple were inside attending a Jewish religious service. After throwing the rocks, the men fled the scene. The defendants acknowledged in court, that their actions violated the victims’ rights to use, hold and occupy religious property free from discrimination. All other co-defendants had previously entered guilty pleas. Jacob Laskey admitted that following the attack on the synagogue, he obstructed justice by attempting to persuade a witness not to testify against him regarding Laskey’s involvement in the attack. Laskey also admitted soliciting co-conspirator Jesse Baker to kill potential witnesses and to call in a bomb threat to the federal courthouse in Eugene, where the grand jury convened to investigate his case. To prevent Baker from relating information regarding the solicitation to federal investigators, Laskey also admitted to intimidating or attempting to intimidate Baker, between the latter part of 2004 and the early part of 2005. Regarding the gun charge, Laskey admitted that he had possessed a .45 caliber semi-automatic handgun and ammunition after having been convicted of two felony crimes, assault in the third degree and racially-motivated battery. The government’s case was prosecuted by Assistant U.S. Attorney William E. (Bud) Fitzgerald and Civil Rights Division Trial Attorney Roy Conn III. The case was investigated by Special Agents from the Eugene Office of the Federal Bureau of Investigation

As a Research Scientist specializing in microscopy, Veronica Muskheli knows that a picture is worth a thousand words. Her work at the UW’s Murry Laboratory, a leading center in the study of cardiovascular diseases, often involves generating images that illustrate complex biological processes. Thanks to an eye-opening course at UW, Veronica is now focusing her lens on rather different terrain: Russian-Jewish folklore. Professor Barbara Henry’s class on Russian Folk Literature was the catalyst in Veronica’s academic journey from heart tissue into Slavic Studies. Her research project for that course examined fairy tales of the Russian North and led her to discover an important but little-studied Russian-Jewish ethnographer named Tseitlin. Not much is known about him beyond the fact that he was a political exile on the White Sea and collected the folktales of peasant women in the early 1900s. Where some scholars might have seen a dead end, Veronica saw an exciting opportunity to shed light on a pioneering ethnographer. Finding out more about his life and his methodology is one part of the picture; she is also curious about how his work fits into the broader dynamics of Russophone Jewish and Yiddish culture of the early twentieth century. To that end, Veronica spent part of this past summer scouting out fieldwork locations in St. Petersburg and elsewhere in the Russian North, identifying promising archival sources for her research. Winner of the Richard M. Willner Memorial Scholarship in Jewish Studies, Veronica is entering her second year of doctoral work (advised by Professor Henry)and has a busy year planned for 2012-2013. She is a leader among her graduate student cohort, organizing a Slavic Studies research group as well as participating in the Jewish Studies Fellows’ Forum. Expanding her knowledge of the Slovene language and literary theory are top priorities, and she will be presenting her findings at two professional conferences. As she embarks upon her new academic pursuits, Veronica exemplifies the intellectual drive and love of discovery that we encourage among our graduate students and undergraduates alike. And best of all, she does it with heart. Editor’s note: This article by Hannah Pressman appeared as part of the Stroum Jewish Studies Program’s Fall 2012 Annual Report. Click here to access the full PDF of the newsletter, which includes feature articles, a Sephardic Treasures photo spread, Save-the-Dates, and more.

Andrei A. Orlov Enoch as the Mediator [an excerpt from A. Orlov, The Enoch-Metatron Tradition (TSAJ, 107; Tuebingen: Mohr-Siebeck, 2005), pp. xii+383. ISBN 3-16-148544-0.] … The patriarch’s mediatorial functions loom large in Enochic lore and constitute another highly complex and multifaceted role of this character. Early Enochic sources indicate that this role appears to be more complicated than the similar mediatorial duties of Enmeduranki attested in the tablet from Nineveh. In contrast to the king of Sippar, whose mediation involves the task of bringing celestial knowledge to humans, the seventh antediluvian patriarch is portrayed as the one who not only dispatches knowledge from the celestial to the terrestrial realm but also conveys messages received in the lower realms to God and other celestial beings. Of prime importance is that this two-way communication involves specific media of knowledge represented respectively by the heavenly tablets and Enoch’s petitions and testimonies written on behalf of fallen creatures. The patriarch’s mediating duties comprise a whole range of topographical and chronological dimensions. His functions as mediator are not confined to a particular realm or a particular petitioner, since his clients include a range of divine, angelic, human, and composite creatures. In the Book of the Watchers faithful angels of heaven ask him to assist their brethren in the lower realm. In this text he mediates on behalf of the rebellious group which includes the fallen Watchers and the Giants. In 2 Enoch the elders of the earth ask him for intercession. In the Genesis Apocryphon his son Methuselah is successful in obtaining through him special knowledge about the puzzling situation of Lamech. Enoch’s mediating activities also are not limited by specific chronological boundaries. He mediates in the generation of the Flood, but he is also expected to be a mediator and the witness of the divine judgment in the eschatological period. The shorter recension of 2 Enoch 36:3 stresses the long-lasting scope of the patriarch’s mediating activities when it mentions the Lord’s invitation to Enoch to become his celestial scribe and witness of the divine judgment forever. The range of the patriarch’s mediating activities is also very broad. He mediates knowledge, sharing the esoteric information which he received from various angelic and divine agents with humans. He mediates as intercessor, helping various creatures to record and deliver their petitions to the Creator. He also mediates judgment by recording the sins of humans and writing testimonies. It is apparent that Enoch’s role as mediator interacts with a wide range of other roles and functions: he mediates through his scribal role when he writes petitions and testimonies and copies tablets. He mediates as a diviner who receives and interprets dreams and visions which serve as important mediums between the upper and lower realms. He mediates through the office of expert in the secrets, transmitting celestial wisdom to human beings. The aforementioned range of Enoch’s mediating activities demonstrates the highly complex nature of this office. Although it is extremely difficult to offer a comprehensive rationale that can effectively schematize all facets of this role, some general comments can be made. One notices that Enoch’s mediating activities can be divided into two major categories: his mediation of knowledge and his mediation of divine judgment. Both spheres seem to represent important centers of the patriarch’s mediating activities. Although mediation of divine judgment cannot be completely separated from Enoch’s mediation of knowledge since the former necessarily includes knowledge of the upcoming judgment that the patriarch possesses and sometimes shares with others, it is useful to confine Enoch’s mediation of divine judgment to a separate category. Indeed, this category appears to be more complex than his mediation of knowledge and can be viewed as encompassing two major activities taking place in two temporal loci. First, a few words must be said about the temporal loci of Enoch’s mediating activities in reference to divine judgment. It appears that the patriarch is predestined to mediate judgment in two significant temporal loci. One of them is the historical locus associated with the generation of the Flood; in this locale Enoch acts as an intercessor and a writer of testimonies to the Watchers, Giants and humans. The second locus is eschatological and involves Enoch’s future role as witness of the divine judgment at the end of time. These two loci might be seen as the boundaries that demarcate the period covered by Enoch’s prominent role as God’s assistant in divine judgment. Indeed, in the time between the generation of the Flood and the upcoming final judgment, Enoch does not completely abandon his role as the witness of the divine judgment, since early Enochic traditions often depict him as the one who meticulously collects knowledge about the sins and righteous deeds of God’s creatures; this knowledge will be used at the time of the final arbitration. The seventh antediluvian patriarch’s mediation of the divine judgment includes two roles that exhibit his unique position as the middleman between humans and God: the role of the intercessor and the role of a herald of the judgment. In his role as the intercessor, the seventh antediluvian hero acts as a special envoy from creatures to their Creator, bringing petitions and pleas to God. In his role as the herald of judgment the patriarch behaves as a messenger from the Creator warning the creatures of lower realms about future punishment. The role of envoy to both parties, divine and human, becomes possible not only through the patriarch’s knowledge of the “secrets of the divine judgment” but also through his understanding of the secrets of the human heart. The later Hekhalot materials specifically stress Enoch-Metatron’s expertise in the mysteries not only of the Creator but also of the creatures. In Synopse §14 (3 Enoch 11) Enoch-Metatron conveys to R. Ishmael that “before a man thinks in secrets, I see his thought; before he acts, I see his act. There is nothing in heaven above or deep within the earth concealed from me.” In view of the multifaceted nature of the Enochic mediation, the further investigation of this role will be divided into three sections. The first section will deal with Enoch’s mediation of knowledge; this mediation is mainly represented by his transmission of sacred knowledge to people of earth in general and to his son in particular. The second section will deal with the historical locus of his mediation of judgment, and in particular with his dealings with the Watchers/Giants. Finally, the third section will deal with the patriarch’s role as the eschatological witness of the divine judgment and the writer of testimonies to the sinners of the earth. Mediation of Knowledge It has been previously noted that the patriarch’s roles as the expert in secrets and the scribe are interconnected in the early Enochic booklets. One of the significant links that unifies these two roles is the special knowledge that Enoch receives from angels and then must write down. The function of mediating knowledge is also what connects these two roles with the patriarch’s role as mediator. This tripartite cluster in which the seventh antediluvian patriarch acts simultaneously as a scribe, an expert in secrets, and a mediator is prominent in the Enochic materials and can be found already in the Astronomical Book (1 Enoch 82:1) where Enoch is depicted as a transmitter of special knowledge to his son Methuselah: “And now, my son Methuselah, all these things I recount to you and write down for you; I have revealed everything to you and have given you books about all these things. Keep, my son Methuselah, the books from the hand of your father, that you may pass (them) on to the generations of eternity.” In the passage from the Astronomical Book, as in the previously analyzed text about Enmeduranki, three roles of the seventh antediluvian hero, namely, his expertise in the secrets, his scribal activities and his role as a mediator, are tied together through the reference to the tablet dispatched to the hero, which serves as an important unifying symbol for this cluster of his roles. There is little doubt that Enoch’s writings in themselves represent the mediatorial tools, the media that are able to bridge the vertical and horizontal boundaries: the frontier lines between celestial and earthly realms, as well as the line of catastrophic demarcation between antediluvian and postdiluvian generations. The motif of Enoch’s writings as a mediatorial device for bridging the flood catastrophe is recurrent in Enochic traditions. Enoch’s writings serve the purpose of preserving knowledge in light of the impending flood. In 2 Enoch 33 God reveals to Enoch that the main function of his writings is the dissemination of knowledge and its preservation from the impending catastrophe: And give them the books in your handwriting, and they will read them and they will acknowledge me as the Creator of everything…. And let them distribute the books in your handwritings, children to children and family to family and kinfolk to kinfolk.... So I have commanded my angels, Ariukh and Pariukh, whom I have appointed to the earth as their guardians, and I commanded the seasons, so they might preserve them [books] so they might not perish in the future flood which I shall create in your generation. Here again the three aforementioned roles of the patriarch are observable: Enoch’s scribal activities, his mediatorial role, and his role as an expert in secrets. The last role is hinted at through the reference to the guardian angels of Enoch’s writing. Despite the apparent esoteric character of the knowledge conveyed by the angels and God to the seventh antediluvian patriarch, the dissemination of this information remains one of the major functions of Enoch-Metatron in various Enochic materials. They depict him as the one who shares astronomical, meteorological, calendarical, and eschatological knowledge with his sons and others during his short visit to the earth. He also delivers knowledge about the future destruction to the Watchers/Giants. In the Merkabah tradition, Enoch-Metatron is also responsible for transmitting the highest secrets to the Princes under him, as well as to humankind. A significant aspect of this Enochic role is that this transmission of knowledge from celestial to earthly agents is executed not only through the written medium of the celestial books or the tablets, but also orally. In 1 Enoch 82:1 the patriarch says that for his son’s sake, he will recount and write down the things that he learned himself. Commenting on this passage, James VanderKam observes that “there is no mistaking the fact that Enoch relayed Uriel’s revelations to Methuselah both orally and in writings.” The event of oral instruction leads us to another Enochic role, teacher or instructor, which becomes a prominent theme later in the Merkabah tradition. Here Enoch-Metatron is portrayed as the Prince of Torah (Sar Torah) whose function is to instruct the visionaries in the secrets of the Torah and to educate the souls of the deceased infants in the wisdom of the Scriptures. This aspect of oral instruction plays a significant role already in 2 Enoch. Despite the explicit references to the Enochic books, a large body of the text is devoted to the extended oral instructions of Enoch to his sons, including Methuselah and the people of the earth. Later Hekhalot materials refer to the adjuration of the Prince of Torah, who sometimes is identified in these texts with Metatron. One must not however forget that already in some early Enochic traditions as in the later Merkabah developments, the oral transmission of celestial knowledge can be initiated not simply by the elevated Enoch or some other angelic agent but also upon the request of humans. Here one can possibly see the beginning of the adjuration pattern prominent in later Jewish mysticism in general and in Hekhalot literature in particular. Thus, in some early Enochic texts, Methuselah is often depicted not only as a passive recipient of the traditions passed on to him by his elevated father but also, in a manner similar to the later Merkabah visionaries who invoke the Sar Torah, as someone who can actively initiate the quest for special knowledge from his heavenly patron. This motif is evident in 1 Enoch 106 and the Genesis Apocryphon, where Methuselah approaches Enoch in order to obtain knowledge about Lamech’s puzzling situation. According to these narratives, when Methuselah learned about Lamech’s suspicions, he decided to ask advice from Enoch. The Genesis Apocryphon reads: “he (Methuselah) left for the higher level, to Parvaim, and there he met Enoch, [his father...].” The active role of Methuselah is highlighted by the motif of his travel to “the higher level,” Parvaim, where he encounters Enoch. Genesis Apocryphon further tells us that “he (Methuselah) said to Enoch, his father: O my father and lord, to whom I have co[me...] [...] I say to you: Do not be annoyed with me because I came here to [...] you [...] fear (?) before you [...].” This ability of Methuselah to initiate the request for urgently needed information might also be reflected in the testimony preserved by Pseudo-Eupolemus, which attests to a tradition according to which “Methuselah ... learned all things through the help of the angels of God, and thus we gained our knowledge.” A related motif is found in 2 Enoch 38, which depicts Enoch’s transition to earth after his transformation near the throne of Glory. The passage specifically mentions Methuselah as the one who was anticipating Enoch’s arrival, “mounting strict guard” at his bed. Although 2 Enoch 38 does not contain any explicit references to adjurational practices, this motif of awaiting the descent of the angel coupled with the reference to the ascetic practice of “mounting strict guard,” is provocative and can be compared to the later Hekhalot Sar Torah accounts with their emphasis on ascetic preparations for the adjuration of the Sar Torah. Mediation of the Divine Judgment: Enoch’s Intercession for the Watchers It has been previously mentioned that Enoch’s mediation of the divine judgment is connected with two important chronological points: the generation of the Flood, when he was appointed by God as a special envoy to the rebellious group of the Watchers, and the eschatological locus, where he is predestined to become the witness of the divine judgment at the end of times. This section of the investigation will deal with Enoch’s functions as a mediating force between God and the fallen Watchers/Giants, both as an intercessor and as a witness of judgment. In various Enochic materials, the patriarch is pictured as a special messenger of the Deity to the Watchers/Giants – a messenger with a unique, long-lasting mission to this rebellious group, both on earth and in other realms. The Book of the Watchers depicts him as the intercessor for the fallen angels. His mission entails not only compassion for the fallen creatures but also the message of condemnation of their sins. According to Jub 4:22, Enoch “testified to the Watchers who had sinned with the daughters of men…. Enoch testified against all of them.” In the Book of Giants Enoch delivers the written sermon, reprimanding the Watchers/Giants’ sinful behavior and warning them about the upcoming punishment. Enoch’s mediating efforts are not limited solely to the fallen Watchers, but also include their faithful counterparts in heaven, who remained untouched by sin. 2 Enoch 18 portrays Enoch’s preaching to the Watchers of heaven during his celestial tour; he encourages them and suggests that they start the liturgy before the face of the Lord. Enoch’s role as the envoy to angels tells us something new about his position. VanderKam observes that “in 1 Enoch 12–16 the patriarch assumes a status far higher than he had enjoyed in earlier descriptions of him. In the Astronomical Book he relayed to his son and posterity the scientific information that Uriel had divulged to him, but here he becomes a mediating envoy between the Lord and the angels on whose behalf he intercedes.” This observation points to a significant difference in two mediating events. In the Astronomical Book the patriarch serves as a liaison between his angelic guide who entrusted him with celestial knowledge and the creatures of flesh and blood whom he must enlighten about the angelic secrets. In the Book of the Watchers Enoch’s status as mediator is much higher because he serves as an intermediary between the fallen angels and God. In this capacity as a middleman between the angelic group and the Deity, his status as intercessor is even higher than that of angels, since their sins (or the sins of their associates, as in the case of the faithful Watchers of heaven) place them now below the elevated humanity of the patriarch. The patriarch’s role as intercessor thus poses a paradox, resisting the traditional understanding of the intercession in which an angelic being must assume the role of intercessor on behalf of the creatures of flesh and blood. In 1 Enoch 15:2 God himself points to the paradox of Enoch’s role: “And go, say to the Watchers of heaven who sent you to petition on their behalf: ‘You ought to petition on behalf of men, not men on behalf of you.’” VanderKam observes that “Enoch becomes an official mediator for the angels because their crimes had made them too ashamed to approach their former heavenly home again.” The important aspect here is that the Watchers are not only ashamed to approach the Deity, they also seem to have lost their ability to serve effectively as mediators even on their own behalf. It is interesting to note that the text implies that under current conditions even the faithful Watchers of heaven are not able to serve as mediators between God and their former colleagues in the lower realm. Thus, 1 Enoch 12:3–13:1 implies the superiority of Enoch as a mediator even over the angels of heaven. The text depicts the faithful Watchers of heaven asking the patriarch to serve as an intermediary between God and their fallen brethren: And I Enoch was blessing the Great Lord and the King of Eternity, and behold the Watchers called to me, Enoch the scribe, and said to me: “Enoch, scribe of righteousness, go inform the Watchers of heaven who left the high heaven and the holy place, and have corrupted themselves with the women ….” VanderKam observes that in Chapters 12–16 of 1 Enoch, “Enoch plays an intriguing and suggestive role: though he is a human being, he serves as an intermediary between angelic groups. He brings to the evil Watchers, who sinned with women and thereby unleashed all manner of evil on the earth, the announcement that they will have no peace.…” In 1 Enoch 13:3–4 one can hear a similar request for mediation by the patriarch from the fallen Watchers who, trembling before Enoch, ask him to write a petition from them to the Lord of heaven: “Then I went and spoke to them all together, and they were all afraid; fear and trembling seized them. And they asked me to write out for them the record of a petition that they might receive forgiveness, and to take the record of their petition up to the Lord in heaven.” Chapters 12–16 of 1 Enoch depict the patriarch repeatedly crossing the boundaries between celestial and terrestrial worlds on behalf of his clients in the lower and upper realms. Observing Enoch’s voyages, VanderKam notes that “Enoch, like the sinful angels, was one who crossed boundaries, but he, unlike them, retained the ability to retrace his steps. The angels, once they had committed themselves to the life of flesh and blood, lost the ability to return.” One must note that in the mediating encounters with the Watchers’ group the patriarch uses the medium of the written word. The fragments of the Book of Giants testify to the multifaceted nature of these activities. Here again the scribal role of the patriarch is closely connected with his office as mediator. Collins recognizes the connection between both duties, noting that “Enoch … is introduced initially in the role of scribe, and his function is one of intermediary between the angels in heaven and their fallen brethren on earth.” Mediation of the Divine Judgment: Enoch as Eschatological Witness Chapter 36 of the short recension of 2 Enoch depicts the Lord appointing the elevated patriarch to several newly-acquired celestial offices, including those of the expert in secrets, the heavenly scribe, and the servant of the divine Face: “and you will be in front of my face from now and forever. And you will be seeing my secrets, and you will be scribe for my servants … and you will be for me a witness of the judgment of the great age.” The significant feature of this description is that, besides the three roles previously explored in the investigation, it contains a reference to Enoch’s office as a “witness of the divine judgment.” This eschatological role of the patriarch will later occupy a prominent part in early Jewish mysticism, where Metatron is named as )twdhs)d hbr )r#, “a great angel (prince) of testimony.” In the Merkabah tradition he appears also as the heavenly advocate defending Israel in the celestial court. It is possible that Enoch’s role as a witness of the divine judgment has Mesopotamian roots. Alfred Haldar’s research demonstrates that in some Mesopotamian texts a ba3ru= practitioner was considered an assistant to the “lords of decision,” Šamaš and Adad, the deities responsible for judgment. According to one Mesopotamian text, “the ba3ru= shall seat himself before Šamaš and Adad on the tribunal and then judge a judgment of right and righteousness. Šamaš and Adad, the great gods, the Lords of vision, the Lords of decision, appear before him in order to decide a decision (and) answer him with a faithful yea.” In early Enochic materials the patriarch’s roles as a witness and the author of a testimony occur often. Their significance is effectively summarized in the Book of Jubilees, where a relatively short account of Enoch’s activities is literally saturated with the motifs and themes pertaining to his position as a witness of the divine judgment. According to Jub 4:19, He saw in a vision what has happened and what will occur – how things will happen for humankind during their history until the day of judgment. He saw everything and understood. He wrote a testimony for himself and placed it upon the earth against all mankind and for their history. As with Enoch’s mediation in knowledge, which was carried out through distinctive written materials (tablets/books and petitions), the mediation of divine judgment again is executed through the written medium: Enoch’s testimony, depicted as a writing placed on the earth. This latter feature may indicate that this written evidence, just like some of Enoch’s other records, also bridged the boundaries between the heavenly and earthly realms. One must note that Enoch’s role as the witness of the divine judgment is rooted in his extraordinary personal situation: he was able to become a righteous person in the generation prominent for its iniquities. This is why according to the Greek text of Ben Sira 44:16, Enoch is predestined to serve as the “sign of repentance for the generations.” This unique destiny also makes him the witness of the divine judgment at the time of the final condemnation. Jub 4:23–24 attests to this peculiar role of the patriarch: He was taken from human society, and we led him into the Garden of Eden for (his) greatness and honor. Now he is there writing down the judgment and condemnation of the world and all the wickedness of mankind. Because of him the flood water did not come on any of the land of Eden because he was placed there as a sign and to testify against all people in order to tell all the deeds of history until the day of judgment. It has been already mentioned that Enoch’s role as witness of the divine judgment appears to have two loci: historical and eschatological. He was able to testify in a temporal locus which was situated in the antediluvian generation: “he testified to the Watchers who had sinned with the daughters of men because these had begun to mix with earthly women so that they became defiled. Enoch testified against all of them.” He also will testify against sinners of all generations in the final day of judgment at the end of the times. A passage found in one of the recensions of the Testament of Abraham seems to allude to this eschatological role of the seventh patriarch; Enoch is depicted as witness of the divine judgment, helping Abel, who is the eschatological judge: And Michael said to Abraham, “Do you see the judge? This is Abel, who first bore witness, and God brought him here to judge. And the one who produces (the evidence) is the teacher of heaven and earth and the scribe of righteousness, Enoch. For the Lord sent them here in order that they might record the sins and the righteous deeds of each person.” And Abraham said, “And how can Enoch bear the weight of the souls, since he has not seen death? Or how can he give the sentence of all the souls?” And Michael said, “If he were to give sentence concerning them, it would not be accepted. But it is not Enoch’s business to give sentence; rather the Lord is the one who gives sentence, and it is this one’s (Enoch’s) task only to write. For Enoch prayed to the Lord saying, ‘Lord, I do not want to give the sentence of the souls, lest I become oppressive to someone.’ And the Lord said to Enoch, ‘I shall command you to write the sins of a soul that makes atonement, and it will enter into life. And if the soul has not made atonement and repented, you will find its sins (already) written, and it will be cast into punishment.’” (B 11:2–10). At the conclusion of this section, another detail connected with Enoch’s role as witness of the divine judgment must be mentioned. It appears that this prominent role includes the duty of visiting places connected with the scenes of the current and the eschatological judgments. In a variety of Enochic traditions, the patriarch is depicted as a seer led by his angelic guides to the places of the execution of the divine judgment, as well as to the terrifying places where various sinful creatures await their final trial(s). He must travel to the frontiers of the abyss, where in the fiery cosmic prisons, angelic hosts are punished for their iniquities. On these journeys Enoch often sees both preliminary and final places of the punishment of the fallen angels. One of the passages found in 1 Enoch 21:1–8 might give a hint of the emotions that Enoch is predestined to experience in his encounter with the places of the divine judgment: And I saw a terrible thing – neither the high heaven, nor the (firmly) founded earth, but a desert place, prepared and terrible. And there I saw seven stars of heaven bound on it together like great mountains, and burning like fire.…And from there I went to another place, more terrible than this, and I saw a terrible thing: (there was) a great fire there which burned and blazed, and the place had a cleft (reaching) to the abyss, full of great pillars of fire which were made to fall; neither its extent nor its size could I see, nor could I see its source. Then I said: “How terrible this place (is), and (how) painful to look at!” Ludin Jansen notes that Enoch serves as a mediator between God and the world. Ludin Jansen, Die Henochgestalt, 13. This present study will demonstrate that this Enochic role lays the foundation for the future role of Metatron as the Prince of the World. 2 Enoch 36:3 (the longer recension): “you will be for me a witness of the judgment of the great age.” Andersen, “2 Enoch,” 161. Alexander, “3 Enoch,” 264. Knibb, The Ethiopic Book of Enoch, 2.187. Collins’ research highlights the importance of Enmeduranki’s mediating functions for the development of Enoch’s role as a mediator. He points out that in the Mesopotamian tradition Enmeduranki, who receives the tablet and the instructions about the divinatory knowledge in the assembly of the gods, later transmits this knowledge to the ba3ru= guild. Collins observes that “Enoch too is taken into the heavenly council and shown the tablets of heaven. While the Jewish text does not pick up the Babylonian methods of divination, Enoch corresponds to Enmeduranki insofar as he is a primeval archetypal mediator of revelation.” Collins, “The Sage in Apocalyptic and Pseudepigraphic Literature,” 346. Compare with the Enmeduranki tradition: “The learned savant, who guards the secrets of the great gods, will bind his son whom he loves with an oath before Šamaš and Adad by tablet and stylus and will instruct him.” Andersen, “2 Enoch,” 156. VanderKam, Enoch and the Growth of an Apocalyptic Tradition, 104. On Metatron’s role as a teacher in rabbinic literature, see Cohen, Liturgy and Theurgy, 126ff. See also Enoch’s designation as the “teacher of heaven and earth” in the Testament of Abraham 11. F. García Martínez and E. J. C. Tigchelaar (eds.), The Dead Sea Scrolls Study Edition, 1.31. The similar tradition in 1 Enoch 106:8 reads, “And when Methuselah heard the words of his son, he came to me [Enoch] at the ends of the earth, for he had heard that I was there.” Knibb, The Ethiopic Book of Enoch, 2.245. F. García Martínez and E. J. C. Tigchelaar (eds.), The Dead Sea Scrolls Study Edition, 1.31. C. Holladay, Fragments from Hellenistic Jewish Authors (Chico, Calif.: Scholar Press, 1983) I.175. Andersen, “2 Enoch,” 162. Martin Hengel stresses the multifaceted nature of the patriarch’s duties in the economy of the divine judgment. Hengel, Judaism and Hellenism, 1. 204. VanderKam, The Book of Jubilees, 2.27–28. See 4Q203 8. Andersen, “2 Enoch,” 130–33. VanderKam, Enoch and the Growth of an Apocalyptic Tradition, 131. Knibb, The Ethiopic Book of Enoch, 2.100. VanderKam, Enoch and the Growth of an Apocalyptic Tradition, 132. Knibb, The Ethiopic Book of Enoch, 2.92. VanderKam, Enoch: A Man for All Generations, 28. Knibb, The Ethiopic Book of Enoch, 2.93. VanderKam, Enoch: A Man for All Generations, 44. Collins, “The Sage in Apocalyptic and Pseudepigraphic Literature,” 344. Andersen, “2 Enoch,” 161. Haldar, Associations of Cult Prophets, 3. See also 4Q227 2 (Pseudo-Jubilees): “[ … E]noch after taught him [ ] six jubilees of years [the ea]rth among the sons of mankind. And he testified against all of them. [ ] and also against the Watchers. And he wrote all the [ ] sky and the path of their host and the [mon]ths [s]o that the ri[ghteous] should not err.” VanderKam, Enoch: A Man for All Generations, 128. For a through analysis of this role in the Book of Jubilees, see Nickelsburg, 1 Enoch 1, 75–76. VanderKam, Jubilees, 2.26–27. In 4Q530 2 the information about Enoch’s roles as the scribe of distinction and a dream interpreter is found in the scene of the divine judgment in which “[book]s were opened and the sentence was proclaimed. And the sentence [… in a book] was [wri]tten, and recorded in an inscription […] for all the living and the flesh and upon….” F. García Martínez and E. J. C. Tigchelaar (eds.), The Dead Sea Scrolls Study Edition, 2.1065. VanderKam, Jubilees, 2.28. Jub 4:22. VanderKam, Jubilees, 2.27–28. In the Similitudes Enoch appears to be identified with the messianic figure enthroned in heaven to whom all judgment is deferred. It is suggestive that in one of the Ethiopic witneses of 1 Enoch 92:1, the patriarch is labeled as “the praiseworthy judge of all the earth.”, The Books of Enoch, 263. Black observes that “the epithet ‘judge’ as applied to Enoch would anticipate the role of the Son of Man at 69.27.” Black, 1 Enoch, 283. VanderKam defines Enoch’s role in the Testament of Abraham as “the prosecuting attorney.” VanderKam, Enoch: A Man for All Generations, 157. Sanders, “Testament of Abraham,”1.900. On cosmological space as a place for punishment see P. M. Venter, “Die funksie van ruimte in die reisverhale in 1 Henog 12–36,” Hervormde Teologiese Studies 56 (2000) 38–62. Knibb, The Ethiopic Book of Enoch, 2.107–8.

Had the Jewish settlers of Carmel held their Tu Bishvat (the Jewish “New Year of the Trees day”) tree-planting ceremony on January 16, within the borders of their settlement, Carmel, it would have been taken as a fait accompli by whoever has become accustomed to the fact that Carmel inhabits the lands of others. But their “New Year of the Trees” plantings took place on a range that the sheep of the Umm al-Kheir’s Palestinian shepherds pass on their way out to graze, for many years. The planting on this range was no coincidence, it was meant as a declaration – “This is ours, and so is that”. On Friday, Saturday and Sunday (17, 18, and 19 of January, respectively) the shepherds came through as is their custom, and the army stationed on the range did not stop them. On Monday, January 20, an incident took place when Umm al-Kheir shepherds tried to cross the range with their flock, on their way to the grazing area, as they do every day. The incident was concluded with the arrest of Maliha, owner of the flock. She was released on the same day, with an order keeping her away from the said area for 15 days. On Friday, January 24, in the early morning hours, about 35 settlers, adults and children, crowded on the range for further plantings, as if the “New Year of the Trees day” was not yet over. They planted again at spots that prevent any further possibility of passage for the Umm Al Kheir herds. It must be remembered that this is an ongoing conflict, and ever since the settlers took over the range de facto (in 2011), numerous incidents have taken place until a court appeal was made by the villagers of Umm Al Kheir. The appeal was accepted by the court of law, and the villagers possess an official document issued by the army and civil administration, confirming their right to pass their flocks over the range. At 8 a.m., three shepherds (14, 18 and 25 years-old) came forth from Umm Al Kheir towards the grazing grounds, and intentionally directed their flock round about the range in order to bypass the planters of the settlement (in spite of the official document they possess, permitting them to cross the range). Three members of Rabbis for Human Rights joined the shepherds. The Carmel settlers stand on the range, the shepherds are down on the rim of the wadi. And then several of the settlers descend upon them: Ezer, Yaacov, Aharon, Gabi and his son, Simha and his son David (a bearded man), and Dror (who did not attack) and another whom the shepherds do not recognize by name. The settlers blocked the sheep who were on their way to detour and spare a clash. One of the assailants (unknown to the shepherds) went in among the sheep frantic with fright of the crush, and began to lash out in all directions. Yaacov and Ezer, too, were beating the flock. Bilal, the eldest of the shepherds, filmed the goings-on and kept from responding in any way. The assailants beat him too, saying: “What kind of a man are you?” One of them was armed with a rifle, ready to fire. Ezer and Yaacov were armed with pistols. Yaacov was choking Bilal, who then shut his video camera in order to keep it whole. Yaacov let go of Bilal’s neck only upon noticing that Arik of the Rabbis for Human Rights was filming this situation. And the flock? The assailants kept pushing it downhill, the shepherds stopping it. The sheep were maddened. And the assailants? Continued to lash out at the sheep. At this point an army jeep arrived, standing on the range. Two soldiers went down to the confrontation spot, and proceeded to demand Bilal’s ID. He was determined not to be arrested, and as he tried to negotiate with them, Arik intervened while Bilal ran off into the wadi. Maliha then arrived, unable to bear further abuse of her sheep, and asked Ezer who ws hitting out: “Why do you do this?” He answered her with a harsh blow of his fist at her head. Of its sheer force, Maliha lost consciousness for a moment and fell to the ground. She came to immediately, but before she managed to rise to her feet, Ezer continued to beat her as she lay on the ground. At that point the two soldiers who had only been observing the blows, pulled Ezer up. Eid went down to the wadi to bring the sheep away. Ezer left. Bilal left. Only then, 40 minutes after the incident began, the police and the DCO officials arrived. The policeman asks the assailants: “Why did you not open fire?” And Rami Fares, the Hebron DCO infrastructure officer, says to the Palestinians: You have no right to go over the range”. The policeman pushes away Suleiman and Amna who had arrived on the spot along with other villagers from Umm al-Kheir. Then Guy of Taayush arrives with the document signed by an attorney, stating black on white that the Palestinians are permitted to cross the range. Guy gives the paper to Rami Fares. The latter speaks on the phone with the attorney whose name is signed on the document on behalf of the Umm al-Kheir residents. The attorney tells Fares; “I speak to you lawfully, not with force”. Needless to say, the Carmel settlers did not acknowledge the document which Guy brought to the spot. When the army forces arrived, the Carmel settlers concluded their tree planting and left. So did everyone involved in the assault. The sheep were finally led to their grazing area via the long trail, which the shepherds had originally meant to take anyway, to avoid clashes. Arik joined them. On the way back from their grazing, again Simha, the security official of Carmel settlement and his friends came out towards the shepherds and their flock but without further provocations. Maliha was taken home, a Red Crescent ambulance arrived, the paramedics examined her and, as she requested, did not take her to the hospital. And I write this testimony, this time as a detailed report, as I sit with Maliha, her head dizzy, her leg wounded, and her heart shrieking with its great pain. I sit and listen, silently. I know, as she does, that the physical pain will subside. And like her, I try to contain the unbearable – the injustice, the hatred, the blindness… I run out of words… Erella, on behalf of the Villages Group

A group of Christian, Jewish and Muslim London School of Economics students recently took part in a ground-breaking interfaith trip to the Israel/ Palestine. The educational visit, which took place in early January and was led by the LSE Chaplain Reverend Dr James Walters and School Secretary Susan Scholefield, sought to show students the region from the perspective of the three Abrahamic faiths that have formed its history. Put together in partnership with the Interreligious Coordinating Council in Israel, the programme enabled the students to meet groups and individuals of different religious identities and understand their perspectives on the region and its conflicts. During the trip, students were hosted by Jewish families for a Shabbat meal in Jerusalem, stayed with Palestinian Christian families in Bethlehem, and visited a mosque that is working to build interfaith relations in Nazareth. The trip brought challenging moments for many members of the group. One Muslim participant spoke about “an almost sinking feeling” on arrival in Israel, but came on to understand more deeply the Israeli perspective, particularly after the visit to the Holocaust Museum: “What I saw in Yad Vashem felt really novel to me which was rather surprising for someone who had quite a fixed view on the Israel-Palestine conflict.” Another student, an evangelical Christian, spoke of how the interactions in the group itself challenged a lot of her preconceptions: “As a Christian, I was a bit too comfortable in my ignorance of Islam and Judaism and honestly believed I didn’t need to learn any more about my own faith. This trip humbled me.” Commenting on the importance of empathy in building good relations, graduate student Jack Palmer said: “What became clear through the conversations we had and the experiences we shared is that interfaith work, reconciliation and peace making is a long and arduous road. "Prior to the trip, I had expected – and maybe even hoped – to have my own views on the politics of the region clarified or affirmed in favour of one ‘side’ or the other. In reality, my compassion for all those I met, even those with whom I disagreed profoundly, dramatically increased.” The students have returned to LSE to receive mediation training to be “Interfaith Ambassadors” as part of a new scheme to support good relations on campus. This scheme is an example of the type of work which will be undertaken through the new Faith Centre at LSE. 31 January 2014

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When John McCain stopped in New York one Tuesday in October 2007 to make his pre-primaries pitch to a room full of Jewish bigwigs, he spent virtually all his time discussing foreign policy — but only after an emotional introduction from James Tisch that focused less on policy than the character of the presidential candidate standing before them. Tisch, a scion of a family real estate empire, proud Republican and decorated Jewish communal leader, invoked the memory of the late Washington power lawyer David Ifshin and his unlikely friendship with McCain. Back when McCain was a prisoner of war being held and tortured by the North Vietnamese, Ifshin — then a hard-core anti-war protester — visited Hanoi to speak out against U.S. involvement in the war. His remarks were piped into McCain’s cell. A few years later, the story goes, Ifshin found himself living on a kibbutz in Israel when the Yom Kippur War erupted. Watching U.S. aircraft arrive with supplies to aid the beleagured country triggered a transformation in Ifshin that would culminate with his becoming a lawyer for AIPAC and then the Clinton administration. Along the way, after McCain had entered the U.S. Congress, Ifshin sought out the Republican lawmaker and asked his forgiveness.The two became friends and worked together on human rights causes. "It was," Tisch told the 50 people assembled, "an inspiration for many of us." And, one could reasonably add, a powerful example of why — before the twists and turns of an increasingly bitter presidential race — McCain commanded respect in Democratic and liberal circles. To be sure, the veteran Arizona senator has always been a staunch conservative on a range of economic, social and foreign policy issues. But when it comes to grand themes — his emphasis on personal redemption, reconciliation, bipartisanship, sacrifice — McCain’s message has resonated across party lines. It is true that in the heat of the race, McCain’s "Country First" campaign slogan can sound to the Democratic ear like a swipe at the patriotism of the opposing ticket. But when voicing the fuller version — when grounding his commitment to country in his realization in a Vietnam prison camp that the greatest fulfillment in life is serving a cause greater than one’s self — McCain could be mistaken for John F. Kennedy urging a new generation to embrace the notion of putting service to country first. Just as important in understanding McCain’s initial appeal among Democrats, independents and the mainstream media is his willingness to work with liberal stalwarts — Massachusetts Sen. Edward Kennedy on immigration and Wisconsin Sen. Russ Feingold on campaign finance — and his willingness to criticize conservative efforts to demonize politcal opponents. During his own failed bid for the 2000 Republican nomination, McCain lashed out at the Revs. Jerry Falwell and Pat Robertson, calling them "agents of intolerance" after they lined up behind then-Texas Gov. George W. Bush. And on Election Night in 2002, while others in his party were celebrating big Republican gains, McCain was on "The Daily Show" with Jon Stewart lamenting the defeat of Democrat Max Cleland in Georgia. It was not the first time that McCain tore into the GOP over its strategy of questioning the patriotism of Cleland, a fellow veteran who lost three limbs in Vietnam. It was not so long ago, in other words, that McCain was known for palling around with liberal East Coast media elites and being a target of some evangelical leaders and conservative radio hosts like Rush Limbaugh. In recent weeks, however, as McCain ratcheted up his attacks on Obama, he has found himself being accused of embracing the same dirty campaign tactics that he has so often criticized. McCain’s detractors argue that his reputation for straight talk is no longer deserved, pointing to ads suggesting that Obama wants to teach kindergarten students how to have sex and accusing him of associating with domestic terrorists. Even several Republican lawmakers and McCain’s own running mate have joined Democrats in criticizing his campaign’s recent strategy of flooding the phone lines in swing states with anti-Obama robo-calls. Democrats have also taken aim at McCain’s status as a maverick, increasingly painting him as a clone of President Bush when it comes to the economy and foreign policy. They note that the candidate has surrounded himself with neoconservative advisers who back the Iraq war and oppose robust diplomatic intiatives with Syria and Iran. Despite McCain’s opposition to abortion rights, as well as the mounting assertions that he has betrayed his reputation as a straight-shooting maverick, the Republican nominee had seemed poised to make serious inroads among Jewish voters. Polls for months showed McCain already surpassing the 25 percent of the Jewish vote that Bush took in 2004, with plenty of undecideds still up for grabs. Undoubtedly, McCain received a boost from his reputation for bipartisanship and bucking religious conservatives, his long record of support for Israel, tough talk on Iran, a prominent endorsement from U.S. Sen. Joseph Lieberman (I-Conn.) and lingering questions about Barack Obama. While Jewish GOPers have attempted to paint Obama as someone who might end up tilting toward the Palestinian side in the peace process, McCain has focused more on Iran and Iraq in attempting to challenge Obama’s preparedness to lead on the Middle East. McCain has pounded again and again on Obama’s stated willingness to meet with Iran’s president, and argued that Obama’s timeline for a pullout from Iraq would threaten Israel and the United States. "Allowing a potential terrorist sanctuary would profoundly affect the security of the United States, Israel and our other friends, and would invite further intervention from Iraq’s neighbors, including a very much emboldened Iran," McCain told thousands of pro-Israel activists in June. "We must not let this happen." One of his key advisers on such issues is Lieberman, who crossed party lines to endorse the McCain shortly before the New Hampshire primary. Even before the endorsement, Lieberman had infuriated many Democrats with his unflinching support for the Iraq war and decision to carry on with a third-party bid after losing Connecticut’s Democratic senatorial primary in 2006. In the process, however, his stature seemed to grow within centrist and right-leaning pro-Israel circles, and he still can draw a crowd at Florida retirement communities that remember him fondly as the first Jewish vice-presidential candidate. "From the moment the next president steps into the Oval Office, he or she will face life-or-death decisions in this war,” Lieberman told a Republican Jewish Coalition crowd in January during a stop in Boca Raton shortly before the GOP primary in Florida. "That’s why we need a president who is ready to be commander-in-chief from day one, a president who won’t need any on-the-job training. John McCain is that candidate and will be that president." It was one of the first of many appearances that Lieberman would make in the Sunshine State and in front of Jewish audiences on behalf of McCain. But Lieberman has emerged as more than a surrogate. The Connecticut senator is a trusted adviser and has become a regular travel buddy joining McCain on many of his campaign trips, as well as his visit in late May to Iraq, Jordan and Israel. It was Lieberman who quietly pulled McCain to the side during a news conference in Jordan, prompting the candidate to correct his mistaken assertion that Iran was training members of al-Qaida. And it was Lieberman who was dispatched by the McCain campaign to brief reporters after Obama and McCain both delivered solidly pro-Israel speeches at the AIPAC policy conference in June. Soon after, in the weeks leading up to the Republican convention, speculation was rampant that McCain wanted to tap Lieberman as his running mate — a move that some observers say would have helped the Republican nominee with many Jewish undecideds. But according to some reports, warnings from prominent Republican strategists that the selection of a pro-choice quasi-Democrat would trigger a conservative revolt ultimately led McCain to settle on the surprise choice of Alaska Gov. Sarah Palin. (Lieberman is said to remain on the short list for either secretary of state or secretary of defense in a McCain administration.) From the start, the McCain camp appeared bent on underscoring Palin’s pro-Israel bona fides. Her first meeting at the convention was a closed-door session with leaders of the American Israel Public Affairs Committee. The Republican Jewish Coalition circulated a video clip showing a small Israeli flag displayed in her office in Alaska. Palin herself took up the task of speaking out against Iran and defending Israel’s right to defend itself. Like McCain, she did so while also voicing support for a two-state solution, saying during the vice-presidential debate that it would be a "top priority." Ultimately, however, it appears that attempts to paint her as unqualified and a product of the religious right have been successful. A survey conducted by the American Jewish Committee in early September found that 54 percent of American Jews disapproved of the Palin choice, compared to just 15 percent who felt that way about Obama’s selection of U.S. Sen. Joe Biden (D-Del.). Increasing unhappiness with Palin, along with the economic crisis, has coincided with a drop in the polls for McCain, both in the general electorate and among Jewish voters. New polling data from Gallup released Oct. 23 shows Obama winning 74 percent of the Jewish vote. Of course, even more alarming for the McCain camp is the overwhelming majority of surveys showing him trailing nationally and on the state-by-state map. And if a signifcant defeat were not enough, McCain’s critics appear ready to carry on the fight beyond Election Day. "Back in 2000, after John McCain lost his mostly honorable campaign for the Republican presidential nomination, he went about apologizing to journalists — including me — for his most obvious misstep: his support for keeping the Confederate flag on the state house" in South Carolina, Time magazine columnist Joe Klein recalled in a recent blog post titled "Apology Not Accepted." "I just can’t wait for the moment when John McCain — contrite and suddenly honorable again in victory or defeat — talks about how things got a little out of control in the passion of the moment," he added. "Talk about putting lipstick on a pig." This view is the overwhelming verdict among liberal bloggers as they rush to permanently redefine the real McCain as a dishonorable fraud, and it is gaining ground among media pundits and Democratic officials. In fact, the attempts at McCain revisionism during this presidential cycle go back to at least 2006, when he faced criticism for accepting an invitation from Falwell to speak at Liberty University in Lynchburg, Va. Liberal bloggers ripped into McCain, pointing to the speech and the accompanying sit-down with Falwell as proof that the Arizonan was set to sell out his principles to win the GOP nomination in 2008. But taken together with separate addresses McCain delivered in New York a few days later to students at Columbia College and the New School, the speech at Liberty could just as easily be seen as reinforcing the image of McCain as someone willing to cross lines and build bridges. After all, how many other presidential candidates could boast of such a trifecta, especially in one week? In all three speeches, McCain argued for vigorous debate — and mutual respect. To help make the point, during his Columbia speech, McCain reflected on his relationship with Ifshin. "I came to admire him for his generosity, his passion for his ideals, for the largeness of his heart, and I realized he had not been my enemy but my countryman … and later my friend," McCain reportedly said. "His friendship honored me. We disagreed over much. Our politics were often opposed, and we argued those disagreements. But we worked together for our shared ideals," he said. "David remained my countryman and my friend until the day of his death, at the age of 47, when he left a loving wife and three beautiful children, and legions of friends behind him. His country was a better place for his service to her, and I had become a better man for my friendship with him. God bless him." If nothing else, for anyone paying attention, McCain’s willingness to bury the political hatchet with Falwell should have seemed perfectly in character.

I am a Jew, but I am not religious. I light candles Friday night, but don't keep Shabbat. I don't eat pork, but I mix dairy and meat. I don't know the Hebrew prayers, but I speak to G‑d. But there is one area of my life where I am as Jewish as I can be-my approach to being a mother. Coming from Russia, where the social norm is one or two children, I could never have foreseen the motherly part of me taking over to the degree it has. Now, comfortably enjoying life in warm and sunny California, it makes no sense to most people why in the world this young and ambitious doctor would choose to have four kids and "ruin" her life!? I am not thinking about it. I simply know Two out of four of my pregnancies caught us by total surprise and at the most inconvenient times, but deep inside I was thrilled--I was pregnant, waking up in the morning with my heart singing in ecstasy. To me, pregnancy is the proof that G‑d is real. I don't need to look any further; with each and every baby's kick and twist, I know I am experiencing a miracle in progress. As miserably exhausted and extremely uncomfortable as I am, I never feel more alive and happy than when I am pregnant - I know it doesn't make sense, so I don't even try to explain. So last year, when my mom caught me drooling over someone else's baby at the park, she almost screamed, trying to bring me to my senses: "Don't even think about it! You are completing your Ph.D. and your husband is not a rabbi!" But I am not thinking about it. I simply know that I am ready for another baby. Is it logical or practical? No,not at all, but I am possessed by this baby-energy coming so strongly, from inside of me. I feel honored and privileged to be chosen to brighten this world with another Jewish soul. At the same time, I face an inner turmoil of self-doubt: Am I doing the right thing by considering entering another new pregnancy--rollercoaster ride- and dragging my whole family with me? Can I stand up for what I believe in, when my logical mind and so many relatives are screaming "NO!?" My spirit is wrapped in such peace Pulled by my mind and my soul in two opposite directions, on the way home from the park, I decide to stop by our local Chabad House to get some clarity from my friend Bassie, the Rebbetzin. She looks at me with a smile when I tell her about my desire for another child and how illogical even I think it is. Then she tells me about the teachings of the Lubavitcher Rebbe and what a mikvah is. As I listen to her, my spirit is wrapped in such peace and comfort. I can almost taste the sweet breath of my future baby and I love him beyond words already! One hour later, I come home where my precious, innocent husband is working on the computer, so focused and intent. He isn't yet interested in spiritual pursuits, yet he is the best Jewish husband, always supportive of his awakening wife. And I tell him that while I can't explain it, I long for another child. I read about mikvah and it speaks to me on such a deep level, bringing tears to my eyes. I explain to my husband the importance of keeping the laws of family purity, and despite never even knowing about this, he agrees and supports me all the way through. I will never forget getting ready for the mikvah: counting the days, praying, waiting with great anticipation- even though I am petrified of water, a fear I have had since childhood. I remember when I finally heard Bassie yelling: "Kosher" (meaning that I had immersed myself the right way, going completely under the water). She felt such excitement, as if it was she who had just been cured from a water phobia. I experienced this strange, new feeling over me, as if the mystical waters of the mikvah were washing off the sticky coat of doubt and fear, connecting me to my roots, from which I could absorb the strength and wisdom of Sarah, Rivkah, Rachel and Leah...becoming like them-a proud Jewish woman. Back in Russia, I was raised to hide, and be ashamed of, my Judaism. But as I emerged from the mikvah waters I felt that I was able to fully claim what has been always mine-my Jewish soul. Driving home, laughing through the tears of joy, I kept praying to G‑d to be with me, to quench my inner thirst for this baby... Ten days later there it was: a faint red plus on a pregnancy test. I welcomed my baby into my heart and into my life. I also welcomed our Creator into my pregnancy, for the first time acknowledging His invisible presence, somewhere behind the Heavenly curtain, making it all possible. Ever since then, I am learning to develop my relationship with G‑d. I find myself praying and talking to Him like never before, finding the great relief of putting all my fears in His hands. I want the birth of this baby to highlight my journey to know myself and G‑d's presence in me. I want it to be a spiritual experience. I am waiting now, till the cry of my baby turns me inside out, transforming my entire self into the person I really am-a Jewish mother. I sit here now in my ninth month, soon to be blessed, G‑d Willing, with my fifth child. I have never been so excited and so nervous at the same time. I am so unsure if I will have enough love and wisdom in me for all my kids, and yet I know that G‑d's guidance and support is just a prayer away. This pregnancy is different, more conscious and spiritual. This is my first mikvah baby. Postscript: Katherine's baby was born on a Shabbat morning and his Hebrew name is Menachem Mendel, after the Lubavitcher Rebbe.

Mar 14, 2017| Automatically Generated Transcript (may not be 100% accurate) Calling 911 win in an accident may just not be enough car accident remember after 911 call 41118041. Campaign 180411. Payne is a legal and medical referral service. Non employee spokesperson. 790 that ticket invite you to sign your company up for the 2017 West Palm Beach Mercedes-Benz corporate run. On the five K is set for Wednesday night April 12 down. Go to Mercedes-Benz corporate run dot com to request fifteen registration packet supported by yourself Florida Mercedes-Benz dealers and practice talent. This right. Good morning show is giving you a chance to win a fifty dollars Hoover's gift card and a pair of Miami Heat tickets to an upcoming game. Play hooky donors to watch all the basketball action with the poorest girls scored 23 outs 2017. Orders calendar collector car. Do what Budweiser for only seven dollars or don't psyches were only eight box. Visit her uterus Florida dot com for a location near you and listen as dazzled Romberg and amber to win a on 798 FM 1043 feet to the ticket and who returned to work today I saw that on FaceBook it was so nice to see your. Back in the building and back behind the Mike she'd been gone for about a month and she seems to be doing very very well and good for her. And I wish her all the luck in the future and she seems to be doing just fine and I'm very glad to see her back or conversion no one. Was more pleased than than amber herself yet great story you urges filmy consummate details not released. Goes to show you write him he's never know housewives. Unfortunately but are great to see that she's back in that she's doing well and vibrant as ever so certainly happy for that for everybody here at 790 your wonderful lady were very glad to have her back. In the fold here at 790. We Jordan Cameron. Made these comments that not a lot of guys how did you put it not a lot of guys most guys I don't think a lot of these guys love football. I you know I understand that it looking who'll try to refute him as many times I'm in the locker room. He has more intimate discussions about topics like this then then do why. But I'm getting old and he said some guys Peyton Manning Ray Lewis guys like they'll love the game. Pom I would imagine quite a few of these guys may mean they don't love it. And you know Cameron said who wants to get hit by 280 pound guy in ten degree weather I certainly understand that but I think maybe a lot of these guys realize. This is the best thing they do what life they can make true as as limited. As non guaranteed. As these contracts are the only Indians guaranteed. Is your signing bonus. Basically. You know this is the best thing they do they found a skill set and it happens to be playing professional football and if they're Smart about their money. And play long enough they can set them up to the rest of their lives and maybe this is just their way. Of making a living and. Obviously this doesn't apply to everybody who's in the National Football League but he talked a lot of players and Maine I spoke to a lot of the dolphins players specifically and for. A lot of them this was like you're saying their way out right of a bad situation growing up. That David wanted to find a way to get Odyssey of bad neighborhood and they were very good at playing football on and they were able to. Further education because they got a scholarship somewhere and ultimately next step was the National Football League so certainly there's some truth to that. I also when I heard this my my reaction Josh was that. Jordan Cameron sounds like a guy who has had. A long injury history here probably het is a guy that is fed up with the physical nature of the game right because. He clearly from a physical standpoint when you broke out with the browns I mean you use one of the most athletic. Game breaking tight ends that there were for a couple of years by the concussions have held him back. And we all know and learn more about. The potential side effects of CTE and the long term effects that has so. The way I interpret these comments aren't dead yet team there might be a lot of players in the locker room that once we get to certain points their careers like Dominic continue playing because. I can make a lot of money doing this I can make a lot more money doing this the most any other job in the world. But I do think that it takes away from the fact that. I think the majority of players in Daschle pulled bully have a passion for and love football I don't think it's alters. Yeah we of all these other it's as we just want your paycheck I mean that was surprised me and we actually have comments from. A current Miami Dolphins who responds to this okay and we can get that after I don't know let's let's go right in Palo bid from the Palm Beach post spoke to my house seat today whose purchase rating in our Jason Taylor's charity golf tournament. And how to school is famous. He couldn't be talking about me. I would be able to speak for him personally myself I love football and that's why I play. Okay and he acknowledges some players do racquets accounts seemed you often talk and AM how he does love game you know. I I think when you. Just talking to guys when their Kirk OK and when their weather in voluntarily removed from the game went policy and you know injury hip injury. Brother guys that you might miss three weeks it's amazing to talk to these guys how much they can't wait to get back on the field now part of that could be motivated. By them saying you know what if I sell long enough they're gonna buy it's my permanent replacement. But I think you can just tell some guys. We like to see just capsule we walled the competition low for the game. There's a passion there and I also think there is a disparity between. The game itself. And the business right because as your referencing the business news as harsh as it comes. Reno all the professional sports the major sports mean big guarantee money is so important because the contracts are guaranteed on the whole right you can get word of a guy at any time. So that is completely different from the NBA Major League Baseball the National Hockey League. At the same time. I dictate what your reference is very true so is for severe young guy and you try to make the team and you get injured then you know suddenly some guy up the street could be take your spot. So the business part of it I'm sure guys don't love the actual. Game playing football I think a lot of them but the majority of image you're a dual pull it I might have been the vast majority but the majority would say they love playing football. I think the two guys that win two types of got Cameron who's at a number of concussions a number of injuries in. Still a young career what are you six or seven year twenty years old he's retiring already four concussions. Or guys that have been in league a long time you know thirteen fourteen year veteran Lawrence Timmons to sign a deal with the dolphins he's eleven your vet. A blue was two years twelve million or eleven years eleven million guaranteed. You know you see you're still does in three years that's even more mileage on their body I would think maybe is particularly if the salary is income goes down. Then he might be doing a more for the money rather than the low for the game if he knows that whatever probably he's gonna do outside this game won't match this current. Right and you see your point I'm customizing by the way but yes your point ago it to mark is where retires today and he says it in his comments publicly about this city posted online. That he still loves the game. When he determines that long term health. And those considerations are more important this junctures person he's going to retire so I think. There certainly is dividing line their guy who's been injury riddled. And you guys were later in their careers they they know the rigors of the game and what it's under their bodies and certainly did have a different perspective. They're also they're there somber thoughtful players and National Football League I and I cannot speak for this guy but justices a gut feeling. And you can chime in on this because you gnome as well but remember cheered on to recoup put for the open her who was with the jaguars last couple years. Men was released this offseason but that was a guy that struck me again this is my opinion I don't know. As someone who had so many outside interest and with such intelligent guy that he acted with freedom of the category that Jordan Cameron a conversation Jerry Roderic. He might say well yeah football's like that's not the end all be all for him but he he's a guy with so many other interest put football certainly from a financial standpoint. I can do so much more from him that can open up doors and avenues in other lines of work so. To me he would fall of that categories guy who's extremely intelligent extremely thoughtful has so many different interest that. Maybe football isn't his first love but he doesn't because he's 65 and nearly 300 pounds and he's really got. By the way just as an aside you we talked a long time resting players inquire letter was held out of Saturday in a concussion protocol he's back in tonight he's he's playing. As the spurs host hawks all right let's swami discussion protocols varies. Cut and dried you know we re either in that are out of it in you more must the past whenever that's the that's something that's out of the club they're very true but you'll you'll have to excuse me for being a bit cynical when it comes a greater populations burst. But I I think what can call it the way of one employer suffers a concussion on an NFL team it's out of the club control it and when doctors give the green light and gays who tell us you know several times you know I and I I have nothing to say about this because I keep control this. Welcome back when he's. Cleared to come back Bryan Murray was because they're independent doctors in bowl right right to hold their art before guano let's finish one more time with headlines. It's 790 cut chicken W eight XY AM South Miami WSS assets and the beach DT may. It's nice little run. Here's what's trendy and now now. And he had today off following yesterday's loss to the Packers Miami is currently the ninth seed in the east in game behind the box the eighth and final playoff spot Greg where they their half game ahead of those the bulls believe. One game as I said behind the box. And just give you scoreboard up they right now 530 to go in the fourth quarter Chicago leads Charlotte 95. To 91. Milwaukee is visiting Memphis and with about a minute and a half left in the second quarter Memphis leads PP six. Took 45. The he resume play on Wednesday night when they host the pelicans to Marcus where's we mentioned. Announced his retirement from the NFL today than nine time pro bowler spent his most of his career with the cowboys the latter stages with the Broncos. He finished with a 138. And a half sacks good for eighth on the all time list. And one behind as soon to be hall of Famer Jason Taylor and those are your headlines. So there are game behind of the game ahead in a game on the bucks I know what their half game ahead of the. Olson yes have to amend the bulls won game back of the box and then no one half games back of Detroit and now two and a half T Specter Indiana after the loss last night's sold certainly still in the mix. That was a difficult loss to swallow last night just because. You know it it was always fifteen games remaining big things can change so drastically so going alas I enters the demon half back of the pacers for the six spot. You win that game in Indiana and suddenly you gays so much ground. But then when you lose the game by four points a very close margin of defeat now you're two and acting speck of Indiana where fifteen games like that that's going to be typical. Our obstacle to overcome again. That being greedy for the six spot 73 spot maybe more realistic but certainly get their work cut out from despite the fact they've won 21 of point six. Just imagine. If the heat only the playoffs we've gone from on viewing on the day of January 17 which was hours before this winning to thirteen game winning streak started. And winning 2126. He were dead and buried at 1130 house talked new bunch of media members that that the cover the team. And we all our kind of kidding saying well you know we can make our plans for the second week in April as the each season we recommit vacation plans with almost out with really absolute certainty because the heat season is over. I'm a big body took them 41 teams. To win eleven. And then they won their next eleven and road America they want their next thirteen in a row and it just it was a complete rebound and we go on from that mindset to Ole. New apps we will make the playoffs and you'd be hard pressed to find anybody outside the heat organization that would disagree with you. But they've gone from that to wow what a disappointment it would be I think most fans. Would have a great disappointment. If the heat didn't make the playoffs we've just gone that far and they entertain us that much and accomplished so much. Really in less than two months that that's how much a seismic shift in the mindset and the expectations impeachment. Or even last night without Goran Dragic and the way to game eventually was gone back and forth late in the fourth quarter I was thinking. The way they see team has performed gonna either find a way to pull this thing out and unfortunately came up a little bit short. A butcher right I think. All the law all of sigh I'm the same way I love myself of that group believe they don't make the post season now you'd be severely disappointed because they've made up so much ground. And I think it's more importantly displays same seem obvious because if you're going to win 21 of 26 games you need to play good basketball. But it's the brand of basketball that they play to meet such team oriented selfless ball so many people involves so many great stories on this team. That it would be a shame if it doesn't. Ultimately end up in either the seventh or the eighth spot. I also think my big takeaways and this isn't a huge conclusion to draw he's a big may be obvious by. If they're gonna go for these final thirteen games and actually make their push the playoffs on driver's knees be in the lineup I mean the stats are unbelievable just take a look. Him out of the lineup Miami's one and eight. When he's been unable to play this smile and he's and they're nine and 32 where he's been absent since he joined the team have to 2015 trade deadline. It's not an overstatement to say he is their most important player he's their best player and he needs to be healthy so that eye socket. I certainly hope they've done whatever magic they can work behind the scenes are when you go to practice tomorrow newseum it looks a lot better hopes yet. I mean you know there were kind of kidding in the locker room. You know about that and everybody was reminded of the movie rocky and divorcing Gasol loud you know in Dragic was GB Dion Waiters joking about his son Whiteside who. Was joking about it within Dragic was it was right there. And you know just they are reminded people to movie rocky you know wonder when Iraqis in the movie the first one. When Rockies in the corner and Apollo creed is is is young nailed a naval mail each other. It is that you go to Kobe can go to companies you know the two that the guy the cut man Al all I believe his name was. Cuts is all on the blood spurting out nearly discussed as I. And and that's what drive it was like out what. I think this is largely out of the heat chains you know if Dragic even if it opens up the peas add bowler revision you really wanna risk. The health of the guy and in her errant passes that he will he's if he's got blurry vision. He's probably he and the doctors of the best judge of whether he can play or not I'm sure he feels the pressure to get back in. But you know this is in just you know like a bruised forearm this is that the the skin. You know this is quite true to its not its first. You're very serious idea for anybody was listening to me over the weekend did you tell the story I yesterday morning here on 79 adults are you an audience tonight. I I. Played basketball heist it was to play bass will pick up from time to time. This is price 56 years ago is a number years ago now but I was playing at a local work out facility indoor courts. And I was guarding guy I'm 62 rows Garnett got was this year and a nice they're here in South Florida. Com as starting goes like 65 down the post so you went up for shot and on his way back down his elbow hit me right right above BI my right guy. And I didn't realize a first meet her but it's added real is exactly the severity of the first and also tonight I'm disliked seeing red is it a blood. Gushing down so. Imagine his visuals I didn't know how bad it was my side I kind of stumble off the court people us are far right. I I walk through the weight room in the review a good treadmills and has worked up pursuing I go to the front desk. And there's this young lady working there I say do not know I haven't seen a mural what I look like when I go to our I say. She's Marie do you have a bandy that I can use it as soon as soon as those. I think you're gonna need you go to the back to meet -- need more than a band you know there's so I didn't know what I look like I walked. Around the corner look in the mirror and it was like I was in a vampire movie -- blood is gushing they would not just down my face put it on down my neck in onto my notice that I didn't mean the adrenaline is flowing in it you're you you've been exercising is everything's going crazy all the sudden. This happens and yours. It in the reaction is not that like you immediately have a complete understanding of what's going on site and revenue go get stitches and old deal. And it took a few would mean weeks for it eventually was black and blue but it was almost swollen shut old deals so. I know that I got. Decent medical treatment drug is getting the best in the world right so certainly no breeze back when. I cannot I can relate to a certain degree that the that is not fun. Andy yeah I had to Wear glasses for a long tower context normally because I couldn't open on my guide to put contact. And now. This is sort of different and are my enemy when you didn't realize the severe earlier injury I'm in golf a little bit of attention you know. I was in fourth rate. And went out to recess. And got stung in the neck. And came back and the teacher said megas those house breaking out Olympic and mrs. McCann I've worked pre teacher said are you OK and I said no I wouldn't you agree but I some fine. And a few minutes later she said go to nurse's office he ordered me and I really want to but I went she's that he tried to what she said. And the teacher heard that the nurse took one look at me and called my mother. And said pick up your son and taken to the doctor my mother. Thought she was maybe being a little bit of an alarmist. And said knob you know I'm Teresa I'll do an after school mrs. Friedman I'm right now and pick up your son I'm telling you right now the waste a minute. And she came in she took me to the doctor. And the doctor. Put two shots of adrenaline with me he saw the way I was reacting it he said if I'd gotten there an hour later would have been dead. Wall and it took years of shots to overcome this allergy I had to turn out to be either white hornet or yellow Jack because those. They did scratch tests later and those were determined the when I was really worried two's not bees are hitting the bill was too. It's a bushels one or the other what it took years of shots to build up an immunity but that was like I. Imagine my mother had waited over a minute a tragedy but that's underestimating. It's condition an injury that injury so much but it conditioned just remind me of that yeah one hour later. And you be coasting missed by herself that's amazing. There really is isn't credible thank goodness throughout the nurse and her mother and normally react as quickly on the nurse I give her a lot of credit the teacher to. Ms. Paterson insisted right now the wait a minute demo of the doctor. While and the doctors and your like you got here. So may be listeners in South Florida are sorry that she got there are so quickly. I I I've gone talk about Alonso balls dad IED Jiri they're gonna love the guy you're you're gonna think he's just being of the food. I'll read you what he said you decide next right here in the ticket. 790 the ticket invite you to sign your company up for the 2017 Miami Mercedes-Benz corporate run the fine. You set for Thursday night April 27 that people on park logon to Mercedes-Benz corporate run dot com to request fifteen registration packets. Supported by yourself Florida Mercedes dealers and Adam and 790 the ticket invite you to sign your company up for the 2017 Miami Mercedes-Benz corporate run. Katie is set for Thursday night April 27 days before. Going to Mercedes-Benz corporate run dot com to request fifteen registration that. Supported by yourself Florida Mercedes-Benz dealers and that is tell. Hey listen to 790 the ticket beginning at 1 PM every day this week for your chance to win Miami open tickets courtesy of one coconut water. The tournament starts march 20 for more info go to Miami opened dot. I covered that just one year so what you want to be here I got to try to get back it was a great time to CDs tennis players. These world class. On TV it's nothing we've seen in person and just I mean it's whiz by it's amazing how these guys you wonder how these players can return these premiums serves you. You're right I mean it is a whole different level from what you do is go to local park NC some people put it. Playing tennis I don't I I agree I don't think you did a full appreciation forward. The let's secede and purse amounts of the same thing about if you go to an NBA game and have the opportunity to sit pretty close to the action. I mean. I think people fail to recognize you haven't been there and haven't set so close to see how big these guys are and how physical the game is like. If you go play pickup ball somewhere. And the normal file that you would call for you know any type of physical contact three. A lot of that happens all the time in the MBA and and there's nothing called agreed to such a physical. Game that I picked it unless you've seen in a closely tied you don't have a full appreciate AC. As you know in the locker room of the church often bruises and everything but that's just that's the cost of doing business at the price you pay. In the NBA get a non pol stop is just doing the back and forth underneath the baskets and everything like that. And it is amazing I mean we're privileged we get to go in the locker rooms and everything. And I I hear countless times probably hundreds of times I stood next check. And it I've seen players taller and now this is this a back when he played I talk now is our course is put on some pounds. But when he was playing in the latter stage of his career with the heat and they won the title Corson was six. But standing next one I'd been next to players that were taller and student next players that were heavier but that combination I've never seen anybody so big and I just would wonder. Particularly as prime how could anybody move this guy even in inch you just. In enormous. Man at just huge. And just you wonder how anybody could just botched this guy even a little bit today and. That's the largest human being I've ever been rights to when it comes to just not only height adjustment the size of did her you know he's just in and everything about him is enormous. Armed the only other guy that because I was I thought about this before like largest. Athletes are people have been Ehrlich Bryant McKinnie is is it is a massive. Human being as well would nobody compares to Shaq and you're right that's why I take it he would always give frustrated because. You know if you if you puts his noble is somebody's back even if he doesn't do very hardee's moon people out of the way he would always get mad at the officials because. Sleet and textures and different set rules for him we couldn't help he's just so huge write any tell removes his body around and people are on the way. They're gonna go fly I think he had like sighs oh I might be a relevant like 22 shoe were something like that. And I put my shoes next week is and I'm an eleven which is probably. Roughly average for an adult male on where you are you what you write what you know fourteen or team are we hear you're also. Six interest taller than I am. But 1114. Is probably a little bit larger than average but I level which is probably close to average and he shoe was almost twice the size of mine it you always its biggest flipper. It's just incredible and I think Robert I will Purdue we played the vessels essentially was part of the rhythm trade I think that sent. Rodman to the bulls I think he was one of the guys went the other way. And he had a size TSE occasionally he's TV analysts in a size 23 shoot. You eat you can't imagine Pete that big lets you see that the issue or the B. And where it is especially ordering goes oh yeah from round rock you're walking than a foot locker like to see the point three's please our habits of the time going into lights their foot lockers and injured size fourteens I can imagine Tony Stewart 43. The good thing now especially these days and checked and have to worry about this either but there is a shoe deals right here in the NBA you've got a company that you release in future issues from so. Yeah I don't worry about it but yet it's like it is it's split almost like super human right downsized 42 shoes. Hard hard even a match timer who I can say this that's a bad. But a comedian who's doing a bit. Once on condoms and in his bit kind of commercial behind the counter he goes into the conference is on the domestic condoms laborious as. Or like Magnum some guy looks round seasonally RAZR oh well yeah of course what also ice wolf I didn't. Yet the actual large ones the regular ones aren't big enough for you if it's set up. It's tough winds ol' ball his dad Lavar ball is at it again. Will our ball. I'm Jewish a Yiddish word is hot spot which means an error and he has put spot. I want you don't got to read this and I wanted to put people back now will bar Alonso ball is gonna come out this year. He's got two Brothers what Angelo early Angeles ally in the financial. It's gonna play for US UCLA next year's are already committed more mellow the youngest of the three Brothers still has two more years of high school remaining. Well all of our ball thinking it's gonna be the absolute did all three kids are gonna be the absolute bomb. I set a price for his sons he wants to sign. One billion dollars he says and I quote he told UCLA today UC USA today today. A billion dollars it has to be there. That's our number a billion straight out of the gate and you don't even have to give it to me all brought give us 100 million a year. Now by the way this deal Kenny meek consummated for several years because. If if you've got to take into account will mellow bull who still is finishing up this sop overseas and in high school. Says Syria would be hard to sell the three sons as a package deal since the earliest and this is written by dear rebel by the way of ESPN. I since the earliest that you read could commit will be march of 2020 in order to preserve the youngest son's eligibility. Of billion a year. And now for comparison. It's believed or Ron James says is most recent contract with Nike is a lifetime deal worth of Billy at least a billion dollars Mikey Michael Jordan we are not correct. He's fifty more than fifty years old. Here's the deal was still piece of one million dollars in million guarantees in royalties for the Jordan buoyant. And soul of our ball once a billion dollars is he being a Smart businessman or does he have put spot and and will someone step up to a point well I think. All along if you followed this story with with him because see he continues to go on various media outlets and his blow creating non stop all this nonsense I mean goodwill he's talked about. Alonso ball being better than staff Korean and if you replace staff Currie. When Alonso ball on the warriors right now they would win more games also means he says some of the most outrageous mind numbing things. When it comes his sons and he has continued to push this big bowler brand that's the name of the brand he trade market. It's a greater trademark anytime you see him on TV and he's had a lot of TV time he has candidates feature on. The ball Brothers and all Lavar ball over the weekend they're running all weekend long. Every time he's on he's got pressure on I had on its is the big ball or brand and every time has chosen to one of his son's games he's wearing that so he's trying to take. Things into his own hands he knows got three. Potential future pros definitely with Milan's only step we go on pro is there a top five pick. So he's trying to take this into his own hands and build his own business so because he's trying to justify this people are accusing him. Of taking advantage of his sons. All it it sure seems like this seems like a bridge he claims. That some company is gonna take event is that many ways so why why wouldn't they keep the money in house that's what he's trying to say the biggest problem I have though. Is that if you're Alonso ball. And if you're the Harbaugh and you see Alonso who right now is the best player and you still it. He's getting ready for the instill a term and your dad is coming out during the season and saying you're better than Seth Curry. It is instead came out today this is adds that he gets an incredible folks listen to this he could've beaten Michael Jordan one allies is back in my hate payday I would kill Michael Jordan one on one. Why are you taking all the attention away from your son your son's trying to get ready for the NCAA tournament dollar anybody's talking about. Is your 88 dead you know if if you're if you're Alonso ball don't you wanna just can't shop our. One your putting that the curry comparisons your putting. Unbelievable pressure the what if I don't live up being stuffed Korea and in my gonna be a disappointment. And yet your detracting here I am I'm doing the best I can work my tail off from basketball and I'm maybe the sun appreciates all this maybe he feels the for father's detract deflecting attention away from him. You know you'll see sometimes a coach does that too he does Wallace Ollie to be honest players that you're going up the pressure game and he he. Says some statements which you were the media focuses on that as opposed to the players themselves. It just seems Lavar Earl of our ball is just. He's sort of live vicariously through sons men make a stupid you know you lose all credibility out and how much he had anyway. But when you say something that's stupid like when I was in my heyday to heyday I could've beaten Michael Jordan what credibility to any credibility you buy you have to schools right out the window. It's like the opposite of the dumb and dumber line right so I thought when he said made the staff Currie. Reference and he said that his son if you were used is better than stuff Corey that I thought that was the lowest he could get. But then when he made this comment about the greatest basketball player of all times say he could've taken Michael Jordan won a wannabe we don't you have to go over. The credentials mean literally the best player. In the history of basketball Michael Jordan he's saying you take it 101. It's one of those re say. It light and I would numbers is just what I thought you couldn't be any dumber you go do something like this and it's set of totally redeem yourself its bite. Put yourself even further down the description of being one of the biggest idiots oval time. You're right Josh this guy has no credibility whatsoever I do think from everything I've heard and read about Alonso ball. Then his personality is anything like his dad's so he's got more quiet when it comes these things who's dead speaks on his behalf. I think that he doesn't mind the attention being taken away from him but a big Lavar ball is digging himself a hole because he's losing credibility every time he opens up as much. I want to text her right back he brings up something he writes rates free don't know left mr. ball number Richard Williams course he's the father of Serena and Venus. Text or want you to write me back is certainly remember him. What was he making and I I I'm gonna rely on your memory 'cause I don't know I don't remember. Was Richard Williams at the time. Making such egregious statements about his daughter's now when his daughters came up. You know social media wasn't nearly what it was today there wasn't Twitter. FaceBook wasn't around in stick Graham wasn't around so things didn't spread quite as quickly. As they do now but refresh my memory what William said and were they is. Laughable inflammatory. And whatever adjective you want to describe to edit toolbar ball statements. Weren't in any way Austin, Texas into Chris out of work Paul. Were the statements that Richard Williams made about his daughter as inflammatory. As is our you know Lavar ball yet in. And as outrageous and I've heard the comparison sued to Richard Williams there there is one big difference in my mind is that Serena and Venus. They play eight an individual sport. Right so they're not they're not having to rely on teammates. For their ultimate success. Where is Alonso ball. He has Cecile this stuff from the media and he's got to go back in the locker room with his teammates UCL you know I do what's what on earth is your dad talk Budweiser dead only talk in my view. And doesn't realize it's a team sport ready mis taking not only that easy putting pressure on his son but he's also. Diminishing the accomplishments of the other teammates that he plays with him when he gets of the MBA somebody's got a target on his back because all those guys they're like oh Larry you're the guy whose dad does all the talking for your right okay but let's show how things are done here this well. It would seem though that when you viewed draft one's old ball he's obviously gonna be one of the maybe the first player one of the first players to be sure. You know part of the package deal as you get off. I just wonder it's like Ted Ginn rent if I'd have been ambushed. It's just hypothetically suppose said he had a number one pick. And pick him I just wanna see him. Deal with pat right and Erik Spoelstra. And see just how much they would put up would Lavar ball they'd just for an organization that is so set in its ways and the heat identity. And the idea the thought process and he way of doing things and here comes Lamar ball with his inflammatory statements. Boy that's America loved to see I think they need counseling from day one. I agree because I mean from everything we know things didn't work out too well behind the scenes with LeBron james' friends and family right as far as the heat I mean. Either they were treated poorly but. They did have carte Blanche when they came to American Airlines Arena to do whatever they wanted because Pat Riley has a culture in certain ways so certainly I would imagine they were what heads. To say the least if power they can this text right. Paxson he's driving and I don't want you to text and drive here's what I want you to do text or when I'm pleased even if the show ends in your still driving. Text in the show when I get home I'll log into the website where these Tex calm and just remind me what's going on and I'll read that. And I'll try to reach your read it tomorrow on the show but just take your time don't try don't text when you drive. When every stop even of the show was over tax into the show and I'll make sure I see it. When I get home he's read likens I'm freed on one segment to go back after list. Think he's under way and that it has only. Your fight game. Read some employees listened for hourly update. And it sucks and please watch your team's play on the over seventy TV store no. Yeah Larry great to. Watch it play its winning. Duty tonight. Springs a bottle of all he pregame Joseph what's actually on eight and 730 NFL 1043 keeps you they can't get an hour before each heat game. Ready for the big game sponsored by Toyota of South Florida. World of South Florida and hearing every team appreciate not to get too. Personal hysteria here or win the stop sign up for seven night to figure basketball bracket challenge of the ticket Miami's Jack come and you could. And we gift cards and wing party's voters. Boyhood here in order to watch all the basketball action with him her girls scored 23 ounce 2017. Hundreds caliber collector got. Don't went Budweiser for only seven dollars or dose Iraqis are only eight dollars visit cougars for the dot com to a location near you. China for the bracket challenge now at the ticket Miami dot com Frito here alongside Greg Lincoln's final segment. Of the show. To know people think about all of our ball and if he's doing his son's. P.s are pinning your sons or really begin detriment to them by putting so much pressure on and making. In particular statements one Lavar ball although both father of the three ball Brothers says all in my prime I couldn't be Iwuh easily beaten Michael Jordan like. He says they're taking a more on one how do you say that I take it either to me he's got the feel of a Jerry Jones tome were like all PR is good PR. That that's that's the of the feeling I get bit he just continues. To want to keep his name and their brand. In the news and he's done so very successfully. Would see this so to your point Josh about losing credibility that it's a certain point if you keep making these outrageous outlandish comments. Like we just gonna exist. Just mute him pace of it all the more balls speaking NY I don't know I don't need to furious saying like he's just gonna say some of try to get attention but the the grant this notice certain points like the boy who cried wolf fright like you know that you just know that. Consider those sorts okay LaBarge shut up we don't care which yet to see anymore it's gonna get to that. And again as deer rebels said because look one of his younger Brothers as well and jewel ball and I he's committing to use on next year's senior high school. But the youngest brother his Mello who's just finishing up his sophomore year who is also committed UCL he had a zapper irony or Steve Alford coach Meyer persons he went to IU ignited. He's coaching UCL UCLA's got to love this but again here according to dare row in order preserve Le Mel those years of eligibility. And earliest that you Brinker commitment to march of 2002 points and so you might settle we don't want so individually. The law which you do you know with the other guys you just you would just have to wait com. I just you know what these guys are bust some ass and Alonso will be but what do you know weigh in July what do. Well Mel what do what do these guys just don't live YouTube won't be the first. All it now is only handle all American. Is he a tough I mean is he one of the blue chip five star recruits. I mean these guys consider one of them did OK general worries ranks what separately do you know what they heard their were recruits in all sports basketball for Puerto retirement blue chip ones. That's fail. That does not everyone lives up to the reputation and what if these guys are like that. I'm not wishing anybody bad luck. But it to pick it all three organist a strike gold. It is you I wouldn't come close to making that commitment right now boy helps from his standpoint Delon zone. Seems to be on well on his way to being a lottery pick and likely going to be an MB starts so the right the first guy out that certainly helps. I think the bottom line for him whether you're actually literally taking him seriously that he wants this deal to be done for all three kids or not. They've beekeeper him is the Alonso in the NBA and he wanted to build his brand around him. And so you know I I do the the 220 thing I dip that part but. He's got refocused on the first guy in the NBA because once he you know gets rid of his amateur status you sir making money and endorsements that acts. It would be a big thing by the way I Johnson a basketball notebook the bulls did. And upholding off though the hornets for one pitino one on nine victories sold. The heat before instantaneously. Updating the standings. Now back to tenth in the playoff standings they're tied for ninth technically but the bulls. With the having the same record of 32 and 35 have to head to head edge so they would win a tiebreaker. Certainly fifteen games left he Wyndham on on Wednesday night then things changed. But the of the bulls did win so they vote moved back to head of the key in the standings and the box right now are trailing the grizzlies by deeply in the third quarter ray. 123 to go in the third in Memphis leads Milwaukee in Memphis want a 78 to seventy. And both the bulls and the heat trail Milwaukee by one full games so again he resume play. On on Wednesday nine along guy writes in the Coral Springs auto mall on a text line. And help with the basketball Brothers talking please got any dolphins talk there's there's nothing new the dolphins made news Thursday and they made news Friday. But that's it there's there's nothing new since then so as much as Alex talked Altman's there's nothing to report so that's why are not talk about. The needle in a breakdown media William Hayes contract restriction on sorrow William Hayes believing in mermaids at her and not believing in what dinosaurs and dinosaur you have. Yeah it by him by the way do yourselves a favor you haven't seen it cited the YouTube the Jimmy Kimmel segment with Willie Mays. He was on Jimmy Kimmel was a Jimmy Kimmel last year after party and featured on our not so inaudible went with him. To a museum. And there at all you always fossils in all these young dinosaurs there and they had a tour guide who knows a ton about you know. The history of dinosaurs and all that and William Hayes could not be convinced. Despite all of this. What does he is they give him his room his own slate he thinks this together you essentially thinks that it's some huge conspiracy theory. Now whom know that's that's my that's my whole question is like who who is gaining from profiting by saying there were dinosaurs like who's who is like all these archaeologists who brought their and decided they're gonna dig out bones right there and put together the pieces. And literally determine what dinosaurs used to look like an all this like what are they gaining from this but what's the big. Company's corporate dollars that are behind this and say hey we convince the American public or the world for that matter the dinosaurs existed but how are profiting off of. I guess your producer of gods whom he could you have no right I don't know if one guy writes what tomorrow zone exists. Yeah okay find there're there was any of the guys that went up militants he goes for honesty he was Ricky Kyle Kyle ops team that's right you at a Tim TiVo's person has proved. Professional hit albeit in an exhibition game. There's not bush knew coming out I may go try to get a Marlins guest on an army be maybe your Clark Spencer somebody come on and an update is what's going on but there's not you know. A lot of the players are away from teams right now mug shot across in his you know Daniel Oates and yellowish ball which the Americans in the in the World Baseball Classic. Hit a five nothing lead and then lost the other night. Who would've thought especially at 53 put Andrew Miller on the mound in the eight inning you assume I if if he's anything like what we saw the majority the playoffs. Then that that's a done deal you're gonna win that game. Nelson Cruz set otherwise I I you watch I don't watch and part of that team are on TV because I. I got to admit I'm not all that enthused about the World Baseball Classic Norma I put. The scene and Marlins park looked on blue I wish I was their own incredible that over 37000 people that are set a record for baseball attendance at that stadium rent which isn't a great sign when you you're I think you're hole. It did the Marlins will be part of setting the record for attendance might nevertheless Dominican fans came out strong so the American fans and saw one heck of a dramatic it. We should start a segment what this doesn't exist so one guy writes wants up the Marlins don't exist. On the guy writes up what path by U sweeping UN doesn't exist a College Baseball now gosh. I'm not gonna go that far down the food chain right now but congratulations at by you. As they did sweet you are more games like twelve to one listener knows they crush of that changed baseball team off to an on terror terrorist are we bad start this season now so. One of the things we talked about earlier in the show. Was people were crying foul over Steve Kerr. Resting his players announcing after a Friday night scheme. In Minneapolis against the T wolves that day the spurs who were flying too sick I'm sorry. The the the warriors. Were flying to San Antonio to pace the spurs on Saturday in the second half of back to back. Morgan not to play. Staff Kerr reed Raymond green clay Thompson and hungry it would doll. And they didn't now it turns out that the spurs also had three players out any Bob Levy. Did he save right off the battles for rest did he say editing the okay he's are upfront about you said that he consulted with the medical staff and they determined. Based on their medical opinions that it would be wise to rest those players on Saturday night. So he did that now the spurs had three guys out albeit for different reasons. For. Medical reasons Kuwata Leonard who at that time was in the concussion protocol he is back playing tonight. Tony Parker. Had a bad back and always undergoing tests ring now LaMarcus Aldridge was diagnosed late last week with a heart arrhythmia and the last I read that he is out indefinitely gently. And you don't that one I don't know what you Josh when I heard that for the first time. I it it made me think of Chris Bosh and our Chris Bosh doing that does have a heart arrhythmia but we had the blood clots. And when we first heard about that I didn't think that was a big of a deal. Of course I ended up being completely wrong and we were dirty be out for awhile then out indefinitely and ultimately could and his career. I certainly hope it's that's not the case for LaMarcus soldiers on a serious note. That if he's having heart problems that have come back up I certainly hope this doesn't keep him up for too long visa would be assess store much like Chris Bosh it's. Longer our rights and is the scope on it Greg as well I Josh I know your stink it comes. This year the Indians will win it all the cubs won't the Indians will win again for the tunnel again for a hundred years. When we say something Indians have a great team and last year they were without did any sort to any cells RN and Crisco venture. And they still came within like an inning of winning the World Series Indians could actually win it all they can win be in the World Series again. They have a terrific team and and if you think I'm gonna underestimate Cleveland you know way and they could very much be back. In the fall classic. Right they signed into an art Encarnacion had so Mike Napoli I it was assumed baseball our guy who Paul points discover the unions for for a million years and they're gonna really miss Mike Napoli. Who route to 34 homers mourner RBIs what is his presence in the yeah as the audience exactly right now and wanna carcinoma and would encourage it was a terrific here three years sixty million dollars. He might hampering their presence but that wise probably just as good maybe a little better than that yet. Think so I mean agency what he's done enough blue jays lineup the last few years he's earned so productive so yeah I mean take up away from the Indians by the way Josh. I don't feel bad at all but it was unfortunately for the fans of Cleveland that they had a fairly long. Drought as well and they happen a goal against the cubs who have an even longer droughts overs of forcing either team or city had to lose. That's the way it goes we saw one of the best. Games like the game seven it is gonna go down as one of the bad. Schemes in sports history nor the whites and in Cleveland cavs came back there was a third part of this like camping and part of the equation. The cavs came back for a 31 deficit and the and the Indians lost the 31 lead there was another 31 that had to do with Cleveland and I just. Can't remember what it is but there was a third part of that equation and applied to leave when it sportsman of the numbers three and one. Are in its early wasn't the browns were 31 and any time. One guy writes a tell you what doesn't exist getting away on the cheap at Disney who expect. That. What in your mash it intramural flag football doesn't Cecil appointment couch without all the time those a lot of on the play. But die you know we talked a lot about rocket bringing up tomorrow again McChrystal sirloin of the show. Should. Players who were playing in road games for their clubs. Or themselves be penalized because they don't play for breast. Because of reasons of rest and should the whole team. Be forced to give ticket refunds because they charge premium prices for players. Who ended up not playing and that was. My big problem this I just don't feel that coaching decisions should be legislated nor should they be penalized. Yeah the NBA shouldn't tell coaches what to do the fans shouldn't be rule you know. Giving money back because of decisions that the coaches made. Extensible we did benefit their own well. Is that's what they're paid to do. Yeah that would set a really bad press and I think because you're right if if the team determines. They don't want guys to play because of medical situation in orbit is a wanna get in breast because they're gonna go on a long playoff run like the warriors the cavaliers of the spurs are. It would seem bottom line for the league to step and say you have to play these guys. At the same time though I can understand your fan why you'd be upset if you don't get to see the star players you paying more money for those games because of the ticket price gouged when you have a good suggestion I mean in terms of scheduling. We got about a minute to go here to give give an idea what you're about wiping gates twofold the first thing news or we heard this from some some other folks who've chimed in by. If you're gonna as scheduled back to back make sure that the second on the back to back is a marquee matchup this Austrian national TV. And also from a scheduling standpoint the NBA should not allowed teams to raise ticket prices. For a certain teams and have them lower for others so I think those the two things that. I would change moving forward that may be able to prevent some of its yet and are that's gonna do it here tomorrow probably get in the more NCAA talk. The heat practice tomorrow. Or in the morning and left wing C. If Goran Dragic is back at practice boy that I just looks hole I think you know it looks so bad and I know we neither your eyes a doctor med. Tried to make and guess you know I say there's no way he plays on and on Wednesday just with PowerShot that Iowa is. I hope you're wrong I hope I'm wrong one and eight this season without he's he's definitely a measuring stick to be short Trevor Marie thank you for all you do we always appreciated terrific job by you. Greg likens I will see you tomorrow I'll be on from seven attend I'm Josh Freeman coming up next ESPN radio.

I pray for a personal word for each new year, usually in December or early January; but with the shmita year (sabbatical year) having started this past September at Rosh HaShanah on the Jewish calendar, I chose my new word much earlier, and have been living with it in mind for a handful of months. My word of the year is: release. The shmita year is a release and restoration season, in general, so I have been intentionally following the refreshing winds of change in the Spirit that I began feeling in September. So much has been happening spiritually and physically that I haven’t (and don’t) have time to record. With the “double new year” this January, I have been so excited for the new things God is doing. Funny enough, our whole family came down with walking pneumonia in the last days of December (we are now recovered), so this first month of the year has been for resting, developing strategy, and seeking God’s wisdom rather than the jumping into new things that we expected. I have been reminded to release my expectations to God, even as I release myself into His freedom. I have also been purposefully releasing things of the past (both the hurtful memories and expectations of the past, and the good things that have prevented me from necessary change). I feel like this is a time to press into the Lord for spiritual understanding of what He is restoring in our lives this year, and how we can partner with Him to receive those blessings. A few days ago I began to pray for strategy and insight regarding one of my chronic health conditions, and received an amazing encouraging dream answering my questions, and giving me the endurance to continue trusting God with this area of my health. God wants to talk to us, to encourage us, and to help us to submit our lives to Him completely. This is a great time to pray about the new year and any desires, resolutions, or unanswered prayers you might have, and to watch and listen expectantly for the Lord to reveal supernatural understanding into how His Spirit is moving in your life, and how you should respond.

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Editors’ note: The following article by Rabbi Chaim Jachter is the third part of a series on Kashering Glass. For the first and second parts, please visit koltorah.org. VI - Contemporary Poskim It is generally accepted that Sepharadim follow Rav Karo’s ruling that glass does not absorb even hot food and need not be koshered even for Passover. Similarly, it is generally accepted that Ashkenazim do not kosher glass for Passover, save perhaps for exceptional circumstances. However, there is an active debate whether one may kosher glass utensils for use other than for Passover. Rav Waldenberg (Tzitz Eliezer 9:26) cites Rav Yehudah Leib Zirelson who believes that the accepted practice is never to permit glass utensils to be koshered. This is also the opinion of Rav Shmuel Wosner (Teshuvot Sheivet HaLeivi Yoreh Dei’ah 1:43). On the other hand, Rav Aharon Felder (Oholei Yeshurun p. 87 n. 82) cites Rav Moshe Feinstein, who accepts the opinion that glass utensils do not absorb even hot foods and need not be koshered for non-Passover use.1 Many authorities adopt a compromise position regarding non-Pesach use. They rule that glass absorbs hot foods and but may be koshered. Adherents of this view include Rav Waldenburg (Teshuvot Tzitz Eliezer 6:21), Chacham Ovadia Yosef (Teshuvot Yechaveh Da’at 1:6 - regarding Ashkenazim), Rav Yechiel Yaakov Weinberg (Teshuvot Seridei Eish 2:36), and Rav Weisz (Teshuvot Minchat Yitzchak 1:86). These authorities, generally speaking, do not base their ruling on the Talmud’s comparison of glass to metal. Rather, it is a compromise between the opinions which rule that glass may not be koshered and those who rule that glass need not be koshered because it does not absorb. Rav Menachem Genack, Rabbinic Administrator of the Kashruth Division of the Union of Orthodox Jewish Congregations of America, reported (in 1989) that his organization inquired of Rav Moshe Feinstein whether one may wash glass utensils on a non-kosher dishwasher. Rav Feinstein ruled that one is permitted to do so. When his organization posed this question to Rav Yosef Dov Soloveitchik, however, the Rav ruled that it is forbidden to do so.2 Accordingly, it appears that the majority of the outstanding contemporary authorities rule for Ashkenazic Jews that glass is not considered to be nonporous even for non-Passover use, but may be koshered. Rav Hershel Schachter, Rosh Kollel of Yeshiva University, rules that glass may be koshered; however, he requires it to be koshered three times.3 Similarly, one should not use glass utensils for both meat and milk if either type of food is hot.4 1 A number of prominent Rabbanim have expressed their opinion to this author that common practice reflects this opinion (see Rav Shimon Eider, Halachos of Pesah, p. 139). 2A similar question may be raised whether one may wash dairy glass utensils in a “meat” dishwasher and vice versa. The answer depends on how one resolves the issue of whether Halacha regards glass as nonporous regarding non-Passover issues. 3 Rav Schachter requires this to accommodate the opinion of Baal Ha’Ittur (Sha’ar Hechsher HaBasar) that earthenware may be rendered kosher by placing it in boiling water three times. Although Baal Ha’Ittur’s opinion is not accepted as normative Halachic practice, it is used as a consideration in rendering Halachic opinions; see Aruch HaShulchan, Yoreh Dei’ah 121:26-27; Teshuvot MeLameid LeHo’il 2:52; and Teshuvot Iggerot Moshe 3:26-29). Accordingly, Rav Schachter wishes to use the opinion of the Baal HaI’ttur as a consideration (“Senif Lehakeil”) to rule that one may kosher glass. 4 The halachic standard for determining whether something is hot is Yad Soledet Bo, the temperature which causes one’s hand to be withdrawn spontaneously for fear of being burnt. Contemporary equivalents range from 110 degrees to 120 degrees fahrenheit (see Rav Shlomo Zalman Auerbch, Teshuvot Minchat Shlomo 91:8, and Rav Shimon Eider, Halachos of Shabbos p.243 n.19).

Cosby released from prison, Geraldo Rivera Praises Bill Cosby’s Release, Bette Midler’s allegation of being groped by Geraldo July 6, 2021 Comments Off on Cosby released from prison, Geraldo Rivera Praises Bill Cosby’s Release, Bette Midler’s allegation of being groped by Geraldo Cosby released from prison Geraldo Rivera Praises Bill Cosby’s Release Bette Midler’s allegation of being groped by Geraldo Bill Cosby is a free man after Pennsylvania Supreme Court overturns sex assault conviction By Ray Sanchez, Sonia Moghe and Kristina Sgueglia, CNN June 30, 2021 Bill Cosby was released from prison Wednesday after Pennsylvania’s highest court overturned his sexual assault conviction, saying the disgraced actor’s due process rights were violated. The stunning decision in the case of the man once known as “America’s Dad” reverses the first high-profile celebrity criminal trial of the #MeToo era. The panel of Pennsylvania State Supreme Court judges said in their opinion that a former Montgomery County district attorney’s decision to not prosecute Cosby in 2005 in return for his deposition in a civil case was ultimately used against him at trial. “In light of these circumstances, the subsequent decision by successor D.A.s to prosecute Cosby violated Cosby’s due process rights,” the judges wrote.Cosby was sentenced in 2018 to 3 to 10 years in a state prison for drugging and sexually assaulting Andrea Constand at his home in 2004…. For victims who sought closure in the case’s resolution, the ruling represented “a slap in the face” in the words of Lisa Bloom, the attorney for three accusers. Bloom said she thinks it could be “a very hard day” for all the women who accused him of sexual assault…. “My hope is that this decision will not dampen the reporting of sexual assaults by victims. Prosecutors in my office will continue to follow the evidence wherever and to whomever it leads. We still believe that no one is above the law — including those who are rich, famous and powerful.” Constand and her attorneys said the decision to vacate Cosby’s conviction is disappointing. “Today’s majority decision regarding Bill Cosby is not only disappointing but of concern in that it may discourage those who seek justice for sexual assault in the criminal justice system from reporting or participating in the prosecution of the assailant or may force a victim to choose between filing either a criminal or civil action,” Constand and her attorneys said in a statement. Geraldo Rivera Praises Bill Cosby’s Release, Says Harvey Weinstein ‘Unjustly Convicted’ Lindsey Ellefson Thu, July 1, 2021 Fox News’ Geraldo Rivera said Wednesday that he supported Bill Cosby’s release from prison, decrying what he called the “mob justice” of the comedian’s 2018 conviction on sexual assault charges. While many expressed outrage at Cosby’s release and the overturning of his conviction, Rivera said that the comic’s prosecution “never should have happened” and asked: “How is he going to get back the two years that he has lost now?” He also suggested that Harvey Weinstein was “unjustly convicted” and that the disgraced mogul might find similar recourse in appealing his own 2020 conviction on rape charges in New York. John Roberts, who was anchoring “America Reports” at the time of Rivera’s comments, responded, “You say, ‘How is he going to get back the two years that he has lost while being in prison?’ How will the 58 women who say he did to them what they say he did ever get back any sense of justice here, and any sense of ever being whole again?”…. Cosby’s case is one of the most high profile of the #MeToo era. He was convicted in 2018 of drugging and sexually assaulting a former Temple University employee, Andrea Constand, at his home in 2004. Though the case involves just one woman, at least 60 women have come forward to accuse the former entertainer of sexual assault….https://www.yahoo.com/entertainment/geraldo-rivera-praises-bill-cosby-130136897.html Geraldo Rivera Apologizes to Bette Midler for “Embarrassing Her All Those Years Ago” “Geraldo may have apologized for his tweets supporting Matt Lauer, but he has yet to apologize for this.” By Hilary Weaver November 30, 2017 Geraldo Rivera tweeted an apology to Bette Midler Friday for an alleged incident of inappropriate sexual behavior that she described in a resurfaced 1991 interview with Barbara Walters…. On Wednesday, Fox News correspondent Geraldo Rivera posted a series of tweets in which he defended Matt Lauer, who had been fired from the Today show following reports that Lauer had displayed “inappropriate sexual behavior in the workplace.” Rivera later apologized for his defense of Lauer, but his apology was too little, too late for Bette Midler who, in her own tweet, reminded her followers of an incident she says she experienced with Rivera years ago…. “O.K., get in a little trouble,” Midler said. “Well, Geraldo and his producer came to do an interview with me . . . This is when he was very sort of hot. He and his producer left the crew in the other room. They pushed me into my bathroom, they broke two poppers and pushed them under my nose, and proceeded to grope me . . . I did not offer myself up on the altar of Geraldo Rivera. He was unseemly. His behavior was unseemly.”… Amy Coney Barrett faith group tell of trauma and sexual abuse, Ghislaine Maxwell’s Deposition (Jeffrey Epstein), Murdered 1.7 million Jews, QAnon Misinformation To Spread Hate, North Korea detainees ritual torture and sexual assault October 27, 2020 Comments Off on Amy Coney Barrett faith group tell of trauma and sexual abuse, Ghislaine Maxwell’s Deposition (Jeffrey Epstein), Murdered 1.7 million Jews, QAnon Misinformation To Spread Hate, North Korea detainees ritual torture and sexual assault Amy Coney Barrett faith group tell of trauma and sexual abuse, Ghislaine Maxwell’s Deposition (Jeffrey Epstein), Murdered 1.7 million Jews, QAnon Misinformation To Spread Hate, North Korea detainees ritual torture and sexual assault – Ex-members of Amy Coney Barrett faith group tell of trauma and sexual abuse People of Praise hire lawyers to investigate historical sexual abuse allegations as former members speak of ‘emotional torment’, “deep concern regarding the culture of secrecy, abuse of power and male-dominant hierarchy” at People of Praise, Members who admit to having gay sex are expelled from the group, which staunchly opposes same-sex marriage. – Read Ghislaine Maxwell’s Just-Unsealed Deposition Accused sex traffic king accomplice Ghislaine Maxwell was put under oath for a lawsuit by one of Jeffrey Epstein’s victims four years ago. – QAnon Is Using Misinformation To Spread Hate – The Way Cults Do “if you are speaking out against QAnon I’m glad, but PLEASE don’t discredit satanic cult survivors while doing so. We are still fighting to be believed and heard, even after everything we’ve survived.” – In the fall of 1941, Nazi Germany implemented a plan to systematically murder the Jews in the General Governent. This plan was codenamed “Operation Reinhard.” Camp personnel murdered approximately 1.7 million Jews as part of Operation Reinhard. The victims of the Operation Reinhard camps also included an unknown number of Poles, Roma (Gypsies), and Soviet prisoners of war – Catholic Church Richmond Diocese to Pay $6.3 Million to Sexual Abuse Victims – North Korea detainees subjected to ritual torture and sexual assault – rights group Revealed: ex-members of Amy Coney Barrett faith group tell of trauma and sexual abuse People of Praise hire lawyers to investigate historical sexual abuse allegations as former members speak of ‘emotional torment’ Stephanie Kirchgaessner in Washington Wed 21 Oct 2020 Amy Coney Barrett’s nomination to the supreme court has prompted former members of her secretive faith group, the People of Praise, to come forward and share stories about emotional trauma and – in at least one case – sexual abuse they claim to have suffered at the hands of members of the Christian group. ‘It instilled such problems’: ex-member of Amy Coney Barrett’s faith group speaks out In the wake of the allegations, the Guardian has learned that the charismatic Christian organization, which is based in Indiana, has hired the law firm of Quinn Emanuel Urquhart & Sullivan to conduct an “independent investigation” into sexual abuse claims on behalf of People of Praise…. Barrett’s father has served as a leader in the community. Barrett was also listed as a “handmaid” in a 2010 directory, or female leader, served as a trustee at a school associated with the group, and has been featured in People of Praise magazines that were removed from the group’s website following her appointment as an appeals court judge in 2017. The Guardian has confirmed that Barrett lived in a household led by one of the founders of the People of Praise, Kevin Ranaghan, while she was a law student at Notre Dame, and lived with another People of Praise family – Barbette and William Brophy – in Virginia after she graduated. Proponents of the faith community have said in other press reports that they are misunderstood, and that it is a close-knit community that seeks to support other members “financially and materially and spiritually”. For Sarah (Mitchell) Kuehl, a 48-year-old former member who grew up in the community, discussions about Barrett’s possible nomination prompted her – after years of trying to figure out how to address it – to send an email on 23 September to Craig Lent, the current head of People of Praise who also works as a professor at Notre Dame. In it, Kuehl claimed she had been sexually abused decades earlier by a “household member”, a male member of “the community” who had lived with the Mitchell family as part of the group’s communal living practices. Single people were expected to be celibate and live in family households which were expected to provide an example of married life, former members say. After her alleged abuser – who along with her family was technically a member of a precursor group called Servants of the Light/Lord that merged in 1984 with People of Praise – admitted to her father that he had been molesting Kuehl, he was moved to another household and eventually had a marriage “arranged” for him, she said. She was four years old when the abuse began and it lasted for two years. At the time, her family also lived with other single men and women…. Kuehl told the Guardian she was eager not to be seen as seeking revenge on People of Praise, or questioning Barrett’s character, intelligence, or her legal mind. As a devout Catholic who regularly attends mass and is a mother of five, she is also not anti-religious, but rather feels a “deep concern regarding the culture of secrecy, abuse of power and male-dominant hierarchy” at People of Praise. But former members paint a different picture. Allegations and concerns center on claims of the intense subjugation of women by the community leaders; control of members’ lives and decisions, including marriage, living arrangements, and child rearing; and in one case, the mishandling of allegations of sexual abuse. Members who admit to having gay sex are expelled from the group, which staunchly opposes same-sex marriage. Read Ghislaine Maxwell’s Just-Unsealed Deposition IN HER OWN WORDS Tracy Connor Executive Editor Oct. 22, 2020 Accused sex trafficking accomplice Ghislaine Maxwell was put under oath for a lawsuit by one of Jeffrey Epstein’s victims four years ago. Her testimony was placed under seal, but on Thursday, it was made public by court order…. QAnon Is Using Misinformation To Spread Hate – The Way Cults Do By Cheryl Rainfield, October 2020 A personal plea: if you are speaking out against QAnon I’m glad, but PLEASE don’t discredit satanic cult survivors while doing so. We are still fighting to be believed and heard, even after everything we’ve survived. Misinformation is a powerful tool used to discredit people speaking out about oppression and misuse of power, and because it usually draws on people’s insecurities and feelings of powerlessness, it often spreads quickly. QAnon creates and spreads conspiracy theories, including that Trump is supposedly fighting a secret band of pedophiles, satanic child-sex trafficking rings, and murderers who are high-ranking US Democrat politicians, Hollywood actors, and philanthropists. This is particularly absurd when the people QAnon are targeting are fighting against oppression, and Trump is the one who is openly spreading hatred, racism, homophobia, misogyny, and violence, while encouraging white supremacy. And the people QAnon are attacking are the ones that they think will bring down Trump. QAnon is anti-Semitic, drawing heavily on The Protocols of the Elders of Zion—an anti-Semitic conspiracy theory used by Hitler—and saying that the Rothschild family control all the banks. They are also racist, saying that the Black Lives Movement is responsible for all sorts of ills including wildfires, that Black Lives Matter members are pedophiles, and that Jewish people or Chinese people intentionally created the coronavirus…. I am a cult torture survivor; my parents and extended family were part of intergenerational, interconnected cults. A satanic cult was only one of the cults that my abusers were members of. They were also involved in KKK, Nazi, Masonic, and other cults. It took me years of remembering the abuse, which I dissociated to survive, running away from my abusers, being found and re-abused, running away again and remembering more, to finally get safe. I spent years fighting against lies they told me, such as that they would kill me if I remembered and talked about the abuse. And there are many more survivors still struggling to get safe, or who are suffering in silence, afraid of people’s reactions when they do speak out. We know well how people don’t want to believe that such extreme, horrible acts of abuse and torture can still occur or be perpetrated by abusers who look like regular people. We know how hard it is to find the courage and strength to talk about the abuse, only to be not believed. I have been dismayed by the number of normally oppression-aware people who—in their attempts to prevent disinformation and conspiracy theories spread by QAnon—completely dismiss cult torture survivors by saying it is all “satanic panic,” and that cult abuse doesn’t really happen. This discredits cult torture survivors like me, and it’s exactly what cults want to have happen. Operation Reinhard (Einsatz Reinhard)In the fall of 1941, Nazi Germany implemented a plan to systematically murder the Jews in the General Governent. This plan was codenamed “Operation Reinhard.” Three killing centers were established as part of this action: Belzec, Sobibor, and Treblinka. Operation Reinhard marked the deadliest phase of Nazi Germany’s intention to commit genocide against the Jewish people. Key Facts 1 Operation Reinhard was the code name for the German plan to murder the approximately two million Jews living in German-occupied Poland. 2 Under Operation Reinhard, three killing centers, Belzec, Sobibor, and Treblinka, operated between 1942 and 1943. Nazi officials employed carbon monoxide gas generated by motor engines to kill their victims. 3 In all, camp personnel murdered approximately 1.7 million Jews as part of Operation Reinhard. The victims of the Operation Reinhard camps also included an unknown number of Poles, Roma (Gypsies), and Soviet prisoners of war. Richmond Diocese to Pay $6.3 Million to Sexual Abuse Victims By The Associated Press • Published October 16, 2020 The Catholic Diocese of Richmond announced Thursday that it is paying $6.3 million to 51 people who experienced sexual abuse as minors by clergy. North Korea detainees subjected to ritual torture and sexual assault – rights group Prisoners considered ‘less than an animal’ by regime, according to interviews with 15 former detainees by Human Rights Watch Justin McCurry in Tokyo Sun 18 Oct 2020 uspects in North Korea are subjected to ritual torture, humiliation and sexual assault by a criminal justice system that considers them “less than an animal”, according to the first-ever report detailing the brutality of the country’s pretrial detention conditions. The US-based Human Rights Watch [HRW] said people who are arrested and sent to pretrial detention are placed in cramped, unhygienic cells, forced to confess and denied proper food and clothing. “Prisoners literally waste away from lack of food unless they can bribe guards to have their families send food,” Phil Robertson, HRW’s Asia deputy director, told reporters on Monday. The report is based on interviews with 15 women and men who were detained in the country, as well as former officials with knowledge of the criminal justice system….. Former detainees said they were forced to sit still on the floor of their cell, kneeling or with their legs crossed, for up to 16 hours a day, with the slightest movement leading to punishments ranging from hitting – using hands, sticks, or leather belts – to forcing them to run in circles around a yard up to 1,000 times. “If I or others moved, the guards would order me or all the cellmates to extend our hands through the cell bars and would step on them repeatedly with their boots,” said Park Ji-cheol, a former detainee…. April 9, 2020 Comments Off on All the Women Who Have Spoken Out Against Joe Biden, Former Staffer Says He Sexually Assaulted Her Tara Reade, the former staffer in Joe Biden’s Senate office who has come forward with allegations that Biden sexually assaulted her in 1993….Reade told journalist Katie Halper in an interview published Tuesday that Biden repeatedly touched her without her consent and sexually assaulted her. Reade approached the Time’s Up Legal Defense Fund in January looking for assistance, but was reportedly told the fund could not help her because Biden is a candidate for federal office, and pursuing a case could jeopardize the fund’s nonprofit status. Reade says she learned from The Intercept report that the public relations firm representing Time’s Up Legal Defense Fund is SKDKnickerbocker, whose managing director, Anita Dunn, is top adviser to Biden’s presidential campaign. Published on Tuesday, April 07, 2020 by Common Dreams Yes, we are in the middle of a contentious primary season and a presidential election with much on the line. And, yes, allegations of sexual assault or rape against the current leader in the Democratic primaries are inconvenient. But rape is even more inconvenient. by Anthony Zenkus Ahead of former vice-president Joe Biden’s expected 2020 presidential bid, women are speaking out about their personal interactions with him — alleging he physically touched them in ways that made them feel uncomfortable. Weinstein gets 23 years in sentence hailed by accusers, Stop Misinformation Against Survivors of Trauma March 13, 2020 Comments Off on Weinstein gets 23 years in sentence hailed by accusers, Stop Misinformation Against Survivors of Trauma Weinstein gets 23 years in sentence hailed by accusers By MICHAEL R. SISAK, TOM HAYS and JENNIFER PELTZ March 11, 2020 NEW YORK (AP) — Harvey Weinstein was sentenced Wednesday to 23 years in prison after breaking his courtroom silence with a rambling plea for mercy in which he professed to be “totally confused” by the #MeToo movement that spelled the Hollywood producer’s downfall. His accusers — those who testified against him and many others who have spoken out elsewhere against the former Hollywood mogul — hailed the near-maximum punishment for his rape and criminal sex act convictions as long overdue. The 67-year-old Weinstein, who arrived at the courthouse Wednesday in a wheelchair and was taken to a hospital after complaining of chest pains hours after the court hearing, could spend the rest of his life behind bars. He was convicted last month of raping a once-aspiring actress in a New York City hotel room in 2013 and forcibly performing oral sex on former TV and film production assistant Mimi Haleyi at his apartment in 2006. He faced a minimum of five years and a maximum of 29 years in prison. The conviction marked the first criminal fallout from a raft of allegations that the Oscar-winning movie producer used his clout to lure women, sexually assault or harass them and then silence them. “Although this is a first conviction, this is not a first offense,” Judge James Burke said in imposing the sentence…. Both of the women Weinstein was convicted of assaulting told the court about the damage he did to them, and the empowerment they felt when testifying against him. “Rape is not just one moment of penetration. It is forever,” said the 2013 rape accuser, who recalled a moment during the trial when she left the witness stand in tears and then could be heard screaming from an adjacent room. It was, she said, “the day my voice came back to its full power,” she said. Asked later about her reaction after the sentence, she wiped her eyes, raised her arm and nodded her head. Haleyi broke down in tears as she told the court the 2006 attack scarred her deeply and “stripped me of my dignity as a woman.” The encounter made her rethink her career in the entertainment business and left her feeling afraid of retaliation, she said…. Years of whispers about Weinstein’s alleged behavior burst into public view in The New York Times and The New Yorker in 2017. In the aftermath, more than 90 women, including Gwyneth Paltrow, Salma Hayek and other actresses, publicly accused Weinstein of sexual assault and sexual harassment. The takedown energized the #MeToo movement for speaking up about sexual assault…. Weinstein was convicted on two counts: criminal sex act and rape in the third degree. He was acquitted of the more serious charges against him of first-degree rape and two counts of predatory sexual assault. Now that Weinstein has been sentenced, his lawyers can move forward with a promised appeal. He also faces rape and sexual assault charges in California, where Los Angeles District Attorney Jackie Lacey tweeted Wednesday that her office was working on extraditing him. No arraignment date has yet been set. Petition: Stop Misinformation Against Survivors of Trauma and Their Helpers by The Satanic Temple’s Grey Faction February 24, 2020 § Leave a comment Harvey Weinstein found guilty on 2 counts, not guilty on more serious charges Harvey Weinstein was on trial for rape in Manhattan. By Chris Francescani and Alexandra Svokos February 24, 2020 The jury reached a verdict in the New York rape trial of Harvey Weinstein, the disgraced former Hollywood mega-producer. Weinstein, 67, was found guilty of criminal sexual assault and of rape in the third degree. He was found not guilty of the more serious charges of predatory sexual assault and of rape in the first degree…. The criminal sexual assault charge came from Miriam “Mimi” Haleyi, who was a production assistant and said that he assaulted her in 2006. That charge came with sentencing guidelines of five to 25 years. The charge of rape in the third degree came from another, unnamed accuser, and came with sentencing guidelines of probation up to four years…. Weinstein was charged with raping one woman in a Manhattan hotel room in 2013 and performing a forcible sex act on a different woman, who has since identified herself as Haleyi, in 2006. He pleaded not guilty to all charges and claims any sexual encounters were cosensual. In addition to the two women behind those charges, four others testified in support of prosecutors’ efforts to demonstrate a pattern of sexual predation…. Survivors of Epstein’s Abuse – she spent summer at Mar-a-Lago Trump’s resort, Rep Jim Jordan denies ignored report – told “directly about sexual misconduct by Strauss,” Child Abuse WhatsApp group, Why child abuse survivors keep and break silence – 24 years to reveal secret December 11, 2019 § Leave a comment – ‘This Is Not Our Shame’: Five Survivors of Jeffrey Epstein’s Abuse on Trauma, Justice, and Sisterhood “She was introduced to the financier Jeffrey Epstein through Ghislaine Maxwell, daughter of the British media titan Robert Maxwell. (Epstein, charged with sex trafficking girls, some just 14 or 15, reportedly committed suicide in jail over the summer.) Giuffre was 16 at the time, spending her summer as an attendant at the spa at Mar-a-Lago, Donald Trump’s resort. According to the deposition, Maxwell told Giuffre she wanted to hire her as a masseuse.” – Members of child abuse WhatsApp group arrested in 11 countries – Rape and sexual assault – Rep. Jim Jordan denies he ignored report that Ohio State doctor performed sex act in shower “misconduct by Strauss, who was found by independent investigators to have sexually abused 177 male students over two decades… second person to say he told Jordan directly about sexual misconduct by Strauss “ Members of child abuse WhatsApp group arrested in 11 countries 10 December 2019 Spanish police say 33 people have been arrested globally in connection with a WhatsApp group for images of child sex abuse and other violent content. The many “extreme” images shared in the group had been “normalised by most of its members”, the force said. Arrests were made in 11 different countries across three continents, but the majority – 17 – were in Spain. Many of those arrested or being investigated in Spain are themselves under 18, including a 15-year-old boy. In Uruguay, police arrested two people – one of whom was a mother who abused her daughter and sent images of this to the group. In another case, a 29-year-old man was arrested for not only downloading the images, but also encouraging other group members to make contact with young girls – particularly migrants who would be unlikely to go to the police. What did the group share? In a statement, the police said the group shared “paedophilic content, sometimes of extreme severity, together with other content that was legal but was not suitable for minors because of their extreme nature”. Some group members had even created “stickers” – small digital images that are easily shared, similar to emojis – of children being abused…. ‘This Is Not Our Shame’: Five Survivors of Jeffrey Epstein’s Abuse on Trauma, Justice, and Sisterhood Stories about Epstein’s accusers tend to have their own lexicon, filled with phrases designed to shame and titillate—sex slave, victim, troubled. With the world watching, Virginia Giuffre, Teresa Helm, Rachel Benavidez, Marijke Chartouni, and Sarah Ransome want to reframe the narrative—and reclaim their power. By Mattie Kahn December 10, 2019 Giuffre first came forward in 2015 and her account is best known; in a sworn deposition taken in 2016, she said she was introduced to the financier Jeffrey Epstein through Ghislaine Maxwell, daughter of the British media titan Robert Maxwell. (Epstein, charged with sex trafficking girls, some just 14 or 15, reportedly committed suicide in jail over the summer.) Giuffre was 16 at the time, spending her summer as an attendant at the spa at Mar-a-Lago, Donald Trump’s resort. According to the deposition, Maxwell told Giuffre she wanted to hire her as a masseuse. She promised Giuffre travel and an education. Giuffre accepted the offer. The abuse, she recalls, started soon after, with Epstein demanding sexual services for himself and some of his friends. In the deposition Giuffre said, “My whole life revolved around just pleasing these men and keeping Ghislaine [Maxwell] and Jeffrey [Epstein] happy. Their whole entire lives revolved around sex.” (Maxwell has denied the allegations.)…. Rep. Jim Jordan denies he ignored report that Ohio State doctor performed sex act in shower Jordan continues to insist he knew nothing about what Dr. Richard Strauss did to the male athletes and others. Nov. 12, 2019, By Corky Siemaszko Rep. Jim Jordan, R-Ohio, has dismissed as “ridiculous” a claim by a professional referee that he told the congressman directly that Dr. Richard Strauss had masturbated in front of him in a shower at Ohio State University. Jordan addressed the allegation in an interview with his hometown newspaper Monday, just days after NBC News reported that the referee claimed in a lawsuit that the congressman, who was then an assistant wrestling coach, barely blinked when he described his encounter with the sexual predator. “Yeah, that’s Strauss,” Jordan and the head wrestling coach replied dismissively, according to the lawsuit, which does not name Jordan as a defendant…. NBC News has reached out for the comment to the referee, who is a respected member of Ohio’s wrestling community and who has known Jordan for decades. Identified in the court papers as John Doe 42, his allegation about Jordan’s alleged indifference was part of the lawsuit filed last week by 43 survivors against Ohio State. It charged the university’s “ingrained culture of institutional indifference” enabled Strauss to sexually abuse well over 100 students and athletes from a half-dozen sports over two decades. The referee is the second person to say he told Jordan directly about sexual misconduct by Strauss, who was found by independent investigators to have sexually abused 177 male students over two decades. Other former Ohio State wrestlers have said Jordan had to have known about Strauss because he shared a locker room with them and took part in discussions about the doctor, who died in 2005. Jordan has repeatedly denied knowing anything about what Strauss did to the wrestlers and has called allegations that he turned a blind eye to the abuse politically motivated. Ohio State spokesman Ben Johnson said last week that the university “has led the effort to investigate and expose the misdeeds of Richard Strauss and the systemic failures to respond, and the university is committed to a fair resolution…. Rape and sexual assault ‘You grow up hating yourself’: why child abuse survivors keep – and break – their silence The average victim takes 24 years to reveal their secret and disclosure is often the key to recovery Earlier this year Erin Delaney revealed on Facebook a secret she’d kept from almost everyone. As a child she suffered physical and emotional abuse and severe neglect. The neglect had significant consequences, including a fractured skull from falling – which was only picked up when, after she vomited at school the next day, a member of her extended family intervened and took her to hospital. The emotional abuse included both parents telling her at different times that the other was dead, or that they weren’t her real parents; the physical abuse – the hitting, the kicking – depended on their drug use and moods. “It was,” the 36-year-old Sydneysider says now, “a challenging journey through life. I never felt safe and I never felt grounded. You grow up hating yourself and thinking you caused it and you deserve it…. Delaney, who suffers from complex post-traumatic stress disorder, says society treats different medical conditions unequally. “One of my old school friends had cancer a few years ago and everyone offered to help, while my emotional injuries are a source of shame and isolation.”…. Dr Cathy Kezelman, president of the Blue Knot foundation, a national organisation helping adults recover from childhood trauma, says Australia’s royal commission into institutional responses to child sexual abuse had found it takes an average of 24 years for people to speak about their abuse. “Some never do,” she says. The Blue Knot helpline has received calls from people disclosing for the first time in their 70s, 80s and 90s. “We have a society that hasn’t wanted to hear about it,” she explains. “As we saw in the royal commission, a lot of people giving testimony spoke about trying to speak out as a child. Many were punished, they weren’t believed and their concerns were dismissed or minimised…. Grey Faction, Satanic Temple and Lucien Greaves Fact Sheet Prince Andrew email surfaces as American woman alleges “disgusting” sexual assault, Epstein accused by nine more women, Trump and Prince Andrew, Epstein’s and Norwegian Royal Family December 5, 2019 § Leave a comment – Prince Andrew email surfaces as American woman alleges “disgusting” sexual assault – Jeffrey Epstein Accused of Sexual Abuse By Nine More Women in New Lawsuit – ‘I Don’t Know Prince Andrew,’ Trump Says. Photos Say Otherwise. – Royal scandal: Sex offender Jeffrey Epstein’s link with Norwegian Royal Family Prince Andrew email surfaces as American woman alleges “disgusting” sexual assault CBS News December 3, 2019 London — Britain’s royal family was reeling from yet another damning interview on Tuesday morning. This time it was an American woman who accuses the queen’s son, Prince Andrew, of having sex with her when she was just 17 years old. Virginia Roberts Giuffre spoke out in the interview with the BBC about what she says the prince did to her, and what he may know about Jeffrey Epstein. “I had just been abused by a, a member of a royal family,” Roberts Giuffre said, fighting back tears. As CBS News correspondent Imtiaz Tyab reports, the American woman described being forced to have sex with Prince Andrew, the Duke of York, three times while she was still a teenager. “It didn’t last very long, the whole entire procedure. It was disgusting. Um, he wasn’t mean or anything, but he got up and he said, ‘thanks,’ and walked out. And I sat there in bed just horrified and ashamed,” she told the BBC…. In a now notorious interview last month Prince Andrew denied ever meeting Roberts Giuffre — despite being photographed with her — and claimed that due to a “peculiar medical condition” he was physically unable to sweat “at the time.” He did admit to spending time at Epstein’s homes, where he said he never witnessed any suspicious behavior or saw anything unusual about the young women in the properties. “I thought they were all staff,” the prince claimed. Now, five more American women have said Prince Andrew witnessed abuse at Epstein’s home, and their lawyer has called for Andrew to testify. Meanwhile, an email has emerged this week, buried in thousands of U.S. legal documents, that was sent by the prince in January 2015 to his long-time friend Ghislaine Maxwell, who was a close associate of Epstein’s. In it, the duke said: “Let me know when we can talk. Got some specific questions to ask you about Virginia Roberts.”…. Jeffrey Epstein Accused of Sexual Abuse By Nine More Women in New Lawsuit December 3, 2019 By Althea Legaspi Suit claims the late financier targeted victims as young as 13 years old The late financier Jeffrey Epstein has been accused of sexually abusing nine more women in a new lawsuit filed on Tuesday, Reuters reports. The incidents began as early as 1985 and targeted victims as young as 13 years old, according to the suit filed against Epstein’s estate. The women, identified as Jane Does in the filing, allege the abuse spanned more than two decades. Six of the women claim they were raped. One alleges she was sexually assaulted, abused and battered beginning in 1985; another said she was age 14 when the abuse began around 1990 and a third alleges she was age 13 when she was abused around 2003…. The nine women in the new lawsuit are among more than 20 women to date who are legally seeking compensation from Epstein’s $577 million estate, according to Reuters…. ‘I Don’t Know Prince Andrew,’ Trump Says. Photos Say Otherwise. Speaking to reporters in London, President Trump denied knowing Prince Andrew, despite having been photographed with him on several occasions. By Iliana Magra Dec. 3, 2019 LONDON — President Trump denied on Tuesday that he knew Prince Andrew, the son of Queen Elizabeth II who has become entangled in sexual abuse accusations against the disgraced financier Jeffrey Epstein….. Royal scandal: Sex offender Jeffrey Epstein’s link with Norwegian Royal Family JEFFREY EPSTEIN’s royal connections went beyond that of with Prince Andrew, it has been revealed. Here are the disgraced sex offender’s ties with the Norwegian Royal Family. By Amalie Henden Tue, Dec 3, 2019 On Monday, leading business daily Dagens Næringsliv (DN) revealed Norwegian Crown Princess Mette-Marit had met Epstein on multiple occasions. Mette-Marit, who is married to Crown Prince Haakon, the heir to the Norwegian throne, told the publication she was “sorry” for having had several meeting with the late financier. In a statement she said: “I never would have associated with Mr Epstein if I had been aware of the seriousness of the crimes he committed. “I should have investigated his past more thoroughly, and I am sorry that I didn’t.”….. Mette-Marit has said she now regrets her association with Epstein. In the statement, she expressed her “deep sympathy and solidarity” with Epstein’s victims. She said: “Through my longtime work with international health issues, I have seen the great damage that sexual assault does to children and women. “We all share responsibility to fight sexual assault and support victims, and I want to express my deep sympathy and solidarity with the victims of the assaults Jeffrey Epstein has carried out.” Information on Neil Brick In 1995, Neil Brick founded the SMART newsletter. In 1996, SMART was on the Internet and in 1998 SMART started having ritual abuse conferences. https://ritualabuse.us/smart/neil-brick/ Dr. Barto sentencing sexual assault two dozen children, Shambhala Buddhist org. allegations of sexual assault, Syracuse Diocese ritual abuse, Bill eliminates statute of limitations child sex abuse “ritual abuse of a minor”, Ritual Abuse Conferences 2019 March 20, 2019 § Leave a comment – Dr. Johnnie Barto, a sexual predator pediatrician, gets up to 158 years in prison – Shambhala discloses allegations of sexual assault, child abuse within Boulder-born Buddhist organization’s ranks – Bill giving victims more time on child sex abuse lawsuits, criminal cases gets support – Ahead Of Diocese Report, Reaction To Syracuse Abuse Compensation Program – The 2019 Annual Ritual Abuse, Secretive Organizations and Mind Control Conference – The Survivorship Ritual Abuse and Mind Control 2019 Conference Dr. Johnnie Barto, a sexual predator pediatrician, gets up to 158 years in prison “He held himself out as a pillar in his community — a family pediatrician, an elected member of the school board, a regular attendee at church,” the state attorney general said. Dr. Johnnie Barto heads into Cambria County Courthouse in Ebensburg, Pennsylvania, on March 18, 2019, for his sentencing in the sexual assault of more than two dozen children. March 18, 2019 By Corky Siemaszko A Pennsylvania pediatrician who admitted to molesting several generations of children was sentenced Monday to spend the rest of his life in prison after 18 now-grown women took turns pleading with the court to throw the book at him, with many calling him a “monster.” Dr. Johnnie “Jack” Barto, 71, was hit with a sentence of 79 to 158 years in prison, virtually guaranteeing that he will die behind bars, Attorney General Josh Shapiro said…. Barto’s sentencing came a day after several women — who said the doctor molested them when they were children — described in a lengthy interview with NBC News how the Johnstown community rallied behind him in 2000, the first time he was accused of abusing children. Twenty years ago, this predator could have been stopped,” Jennifer Goetz, 42, said on the steps of the Cambria County Courthouse. Goetz, who said she was about 8 when Barto violated her in 1984, said, “Today is a bittersweet day for me.” Erika Brosig, who said she was 12 when Barto molested her in 1994, said the doctor had enablers who also need to be called to account. “Parents were making complaints frequently about Dr. Barto,” she said. “We want to find out who did know and what was the level of their responsibility.”…. arto was hit with the staggering sentence two months after he first pleaded guilty to molesting the two relatives, and no-contest to three other allegations brought by children he was accused of sexually abusing at his practice. Under questioning, Barto also admitted to sexually assaulting dozens more children during the four decades he practiced medicine in and around Johnstown, Shapiro said. Barto targeted girls and boys, most between the ages of 8 and 12, the chief prosecutor said. The youngest victims were a toddler and a 2-week-old. Most of the assaults happened after Barto got his medical license back in 2000. It had been suspended after he was accused the first time of sexually abusing three children in 1998. His license was restored in 2000 by the Pennsylvania Board of Medicine. “When he was first accused in 1998, Barto thought he was immune from prosecution and played a long game to make sure the families thought well of him and allowed their children near him,” Shapiro said. Despite the rumors that Barto was still molesting children, he managed to elude law enforcement until Dec. 21, 2017, when a 12-year-old girl told her mother that at the end of an examination, the doctor had her sit on his lap while he molested her, according to a probable-cause affidavit. Barto was arrested by the Richland Township police Jan. 18, 2018. That same day, The Tribune–Democrat newspaper reported, a “Support for Johnnie ‘Jack’ Barto” page went up on Facebook, complete with testimonials from local parents whose children were his patients. The page quickly came down after Barto finally admitted his guilt. Shapiro noted that in addition to the 31 incidents of assault charged, at least a half-dozen other cases could not be charged because of the criminal statute of limitations laws in Pennsylvania…. Shambhala discloses allegations of sexual assault, child abuse within Boulder-born Buddhist organization’s ranks Report by An Olive Branch includes unsubstantiated allegations, details failure to address issues By Jackson Barnett The Denver Post March 19, 2019 Shambhala, the Buddhist organization founded in Boulder in the 1970s, released a report Tuesday detailing — but not substantiating — new allegations of sexual assault and child abuse within the organization, along with an internal failure to adequately address that abuse…. Allegations of abuse within Shambhala — now based in Halifax, Nova Scotia — first were brought to light last year by Buddhist Project Sunshine, which published anonymous allegations of sexual abuse by Sakyong Mipham Rinpoche, the organization’s leader, and other high-ranking teachers. In July, Mipham acknowledged he had caused “harm” in relationships and would step aside from his leadership position. Shambhala then retained the Canadian law firm Wickwire Holm to conduct a third-party investigation. The firm, in a report released last month, found two credible claims of sexual abuse and a pattern of inappropriate behavior by Mipham, but its investigation was criticized for being too narrow in scope by former Shambhala members…. The report that contained self-reported accounts of abuse found several “themes” of abuse, including sexual misconduct by Shambhala teachers and staff, child abuse and abuse of power. People who self-reported also claimed backlash, concerns about speaking up and efforts by Shambhala to protect teachers and the organization from accusations. Unverified firsthand stories included acts ranging from unwelcomed kisses from older teachers to child molestation. The report did not include the names of those accused nor the locations where the alleged abuse occurred. An Olive Branch said it reported crimes that had been brought to its attention to the appropriate law enforcement agencies. The report also found that many people did not trust Shambhala to execute proper procedures to address abuse…. An Olive Branch also noted that Mipham in 2015 was excluded from signing Shambhala’s pledge to understand and abide by the policy and not have sexual relationships with students…. Beyond the Buddhist organization’s own internal reviews, an investigation by the Larimer County Sheriff’s Office into “possible criminal activity” at the Shambhala Mountain Center near Red Feather Lakes remains ongoing. And Boulder police earlier this year arrested a former Shambhala teacher, William Karelis, 70, on charges of sexual assault on a child by someone in a position of trust…. Ahead Of Diocese Report, Reaction To Syracuse Abuse Compensation Program By Gabe Altieri (WSKG) March 19, 2019…. This month, the Syracuse Roman Catholic Diocese hopes to release a report on how its settlement program for people who have been abused by clergy has gone. It’s called an independent reconciliation and compensation program, or IRCP. The Syracuse Diocese covers part of Central New York and the Southern Tier including Binghamton and Cortland. WSKG looked into how this program went for the diocese and those who participated. A listener note: this story contains graphic details of sexual abuse. ….What happened to Lightbody is detailed in her testimony to the independent mediator who ran the victims compensation program for the Syracuse Diocese. ….This was the early 1970s. She was about ten years old. “It was not typical, what you consider typical sexual abuse,” Lightbody said. “What he did to me was ritual abuse which involves physical abuse, sexual abuse, mind control and brainwashing.” ….Here’s what we know about her alleged abuser: his name is Paul Slavetskas. He served at Blessed Sacrament in Johnson City from March 1973 until September 1974. Slavetskas died in 2015. The Syracuse Diocese put his name on a list of priests with credible accusations against him. That was released in December. Lightbody’s testimony is the only known abuse claim against him. Bill giving victims more time on child sex abuse lawsuits, criminal cases gets support PHOEBE TOLLEFSON Mar 14, 2019 ….The bill, HB 640, would eliminate the statute of limitations for criminal cases and extend from age 21 to age 27 the time frame during which a victim can sue over alleged abuses. It makes no change to current law that allows victims to sue after the statute of limitations has expired, but within three years of recognizing their abuse. Experts say victims can repress memories of abuse and struggle to come to terms with its lifelong impacts. The bill beefs up penalties against mandatory reporters who fail to act by making it a felony in cases involving sexual abuse allegations. ….The bill pertains to victims younger than 18 of the following crimes: sexual assault, sexual intercourse without consent, aggravated sexual intercourse without consent, indecent exposure, sexual abuse, ritual abuse of a minor, incest and sexual exploitation. Clinician’s Conference – Friday May 3, 2019 Deception by Organized Abuser Groups: Helping Yourself and Your Clients Think Through the Issues by Alison Miller Deception by Organized Abuser Groups: Helping Your Front People and Your Insiders Recognize the Lies and Tricks Which Keep You Enslaved by Dr. Alison Miller Kevin Spacey Faces Felony Charge – accusation of sexual assault, Harvey Weinstein judge declines to dismiss charges in rape case, Paedophile ring “conspire to abuse babies, toddlers and young children” December 25, 2018 Comments Off on Kevin Spacey Faces Felony Charge – accusation of sexual assault, Harvey Weinstein judge declines to dismiss charges in rape case, Paedophile ring “conspire to abuse babies, toddlers and young children” Kevin Spacey Faces Felony Charge in Misconduct Case By Sopan Deb Dec. 24, 2018 Kevin Spacey will be charged with a felony following an accusation of sexual assault made public last year, the authorities in Nantucket said on Monday. The charge, first reported by The Boston Globe, is in connection with an accusation of misconduct that was made by a former television anchor, Heather Unruh, who said that Mr. Spacey sexually assaulted her 18-year-old son in July 2016 at a bar in Nantucket. Michael O’Keefe, the Cape and Islands district attorney in Massachusetts, said in a statement that Mr. Spacey would be arraigned on Jan. 7 for one charge of indecent assault and battery, the first criminal charge levied against him as a result of sexual misconduct allegations. The statement also said there was a public show cause hearing in Nantucket District Court last Thursday, after which Clerk Magistrate Brian Kearney issued the criminal complaint. A representative for Mr. Spacey did not respond to a request for comment. But the actor has apologized for one incident and denied at least one other accusation of wrongdoing…. Kevin Spacey scandal: A complete list of the 15 accusers Maria Puente, USA TODAY Nov. 7, 2017 The first accusation of sexual misconduct against Oscar-winning actor Kevin Spacey landed on Oct. 29, and a little more than a week later more than a dozen men — including five who said they were teens at the time — have come forward to allege he sexually harassed, assaulted or attempted to rape them. Here is a list of accusers, some of them named, some of them anonymous…. Harvey Weinstein judge declines to dismiss charges in rape case, sets pretrial hearing for March By Eric Levenson and Elizabeth Joseph, CNN Thu December 20, 2018 New York (CNN)Harvey Weinstein, the disgraced movie mogul whose downfall helped launch the #MeToo movement, is due back in New York court on March 7 after a judge Thursday morning ordered a pretrial hearing in the rape case. The proceedings lasted just 10 minutes, a remarkably quick resolution to a highly anticipated and pivotal appearance that the defense had hoped would end with the charges against Weinstein getting dropped. “We are obviously disappointed that the court did not dismiss the indictment, but Judge (James) Burke has ruled, and we intend to continue to vigorously defend this case to the best of our ability,” Weinstein’s attorney, Ben Brafman, said outside the Manhattan courthouse. Weinstein, 66, has pleaded not guilty to five felony charges, including predatory sexual assault and rape, in connection with two women in separate incidents. Thursday’s hearing came in response to a motion filed by Brafman to dismiss the remaining counts or to hold evidentiary hearings on whether certain witnesses can testify. The judge denied both requests, saying the defendant can explore witness credibility issues at trial, court documents show…. Eighth member of paedophile ring – including Hull man David Harsley – jailed for plotting to rape baby David Harsley and six other members of the gang were jailed in 2015 By Sophie Corcoran 29 NOV 2018 The eighth member of a sickening paedophile ring who plotted to rape a seven-month old baby has been jailed today. Matthew Law, 50, worked alongside seven others, including Hull man David Harsley, to conspire to abuse babies, toddlers and young children. The gang used encrypted communication and the dark web to evade detection, and were branded ‘monsters in disguise’ after grooming mothers to gain their trust so they could have access to their children unsupervised. Harsley, 55, a hospital worker, befriended a “vulnerable” pregnant and single woman at a social club. He was looking after the boy and committed a sex act in front of the child while fellow gang members John Denham and Matthew Lisk watched over Skype…. Hollyson admitted filming himself raping a three-month-old baby in what the judge at the time called one of the most horrific abuse cases on record. The seven men were jailed for a total of 78 years after Adam Tom’s confession sparked an investigation into the gang, who have now been revealed to have drugged babies and toddlers. The gang would groom mothers – some while they were still pregnant – to gain unsupervised access to their children…. One baby was raped and sexually abused by three of the gang members over a period of months. The others watched on live internet feeds…. Psychiatric Impact of Organized and Ritual Child Sexual Abuse, Spain police bust ‘Black magic’ prostitution ring, North Korea: Sexual abuse of women ‘common November 1, 2018 § Leave a comment

Scripture for this Sunday (the Presentation of Christ in the Temple): Malachi 3.1-5; Psalm 24.7-10; Hebrews 2.14-18; Luke 2.22-40 There are two underlying themes in this week’s gospel account of Jesus being brought to the Temple. They are poverty; and ritual, or routine. We see the poverty in the sacrifice offered by his parents: this is not a materially prosperous family. We see the routine in the following of the regular rituals of Jewish faith, even for this very special child. Many Christians, through the ages, have taken upon themselves vows of poverty, especially those in religious orders. This is because prosperity tends to give us more and more things to take up our time and attention, and distract and divert us from regular practices that allow us to be open to God working in our lives. The thing about prosperity is that it can, softly and gradually, draw us into hubris and pride, and lure us into forgetting that what we have – all we have – comes as a blessing from God. The German, Dietrich Bonhoeffer, wrote: “Blessing does not constitute privileged status; it confers responsibility. God blesses our lives for the benefit of others, not to their exclusion.” Poverty tends to remove distractions and draws us into a closer relationship with God – one that acknowledges our dependence, and that fosters humility and acceptance of our vulnerability. As a result, it can bring us more readily into the practice of spiritual routine and ritual. This is why many holy orders have vows of poverty, so that communal life can be simpler and structured around a discipline of prayer and devotion. But we don’t have to become monks or nuns to begin spiritual practices and disciplines! We can find our own ways to come before God regularly in openness and humility. The American writer and poet, Mary Oliver, who died recently, wrote: “If you have no ceremony, no habits, which may be opulent or may be simple but are exact and rigorous and familiar, how can you reach toward the actuality of faith, or even a moral life, except vaguely?” She also wrote: “A man should want to be domestic, steady, moral, politic, reasonable. He should want also to be subsumed, whirled, to know himself as dust in the fingers of the wind.” That’s great imagery. But the dusty, whirling dance of life needs some structure, with ceremony, habits and ritual. So we ask ourselves: Where is there richness in our lives, so that it gets in the way of routinely building our relationship with God? Where are we poor, needing to come before God in humility and vulnerability? Where and how can we develop ritual and routine to build our relationship with God, to give Christ’s light an opportunity to shine into our lives?

Recent Event Highlights: Review "Hephaestus": Must See It, To Believe It! - ChicagoNow (blog), RBS, Man Group, Capital Group, Intertek and Serco rise, but FTSE 100 falls as ... - Proactive Investors UK, Madonna and Elvis together at sea? Only on Norwegian Cruise Line - USA Today, Naperville Central's Drumshow promises groove, happiness - Chicago Daily Herald, JCHS Band Travels to Chicago - Monticello News, Blue Man Group Theatrical Tour - Pollstar (blog), and 207 more... Created by dipity on Oct 21, 2009 Last updated: 12/05/10 at 12:19 AM Blue Man Group has no followers yet. Be the first one to follow. Review "Hephaestus": Must See It, To Believe It!ChicagoNow (blog)HEPHAESTUS sounds like The Blue Man Group and looks like Cirque du Soleil. The audio-visual combo and venue make it unique. In the Goodman Theatre's Owen ...and more » Proactive Investors UKRBS, Man Group, Capital Group, Intertek and Serco rise, but FTSE 100 falls as ...Proactive Investors UKHedge fund manager Man Group (LSE: EMG) and outsourcing company Capita Group (LSE: CPI) followed with gains of over 2%. Other notable risers included ...and more » USA TodayMadonna and Elvis together at sea? Only on Norwegian Cruise LineUSA Today... which also will feature performances by another well-known icon of Las Vegas, the Blue Man Group, as well as the dueling piano show Howl at the Moon and ...and more » Naperville Central's Drumshow promises groove, happinessChicago Daily HeraldImagine a combination of Cirque du Soleil, Blue Man Group and superb musicianship and you'll at least have an inkling of ... "Riverworld" a preposterous miniseriesReuters... other centuries are simultaneously reborn and where humans are the pawns of observer-caretaker aliens who look like refugees from the Blue Man Group. ...and more » Monticello NewsJCHS Band Travels to ChicagoMonticello News... trip included attending the Chicago Symphony with Sir Mark Elder conducting and Emanuel Ax on the piano, and seeing a performance of the Blue Man Group. ... Blue Man Group Theatrical TourPollstar (blog)The Blue Man Group is getting a little more theatrical. And this time the trio of blue bald guys is bringing the theatrics to you. ... Hamlet at the University of WyomingWyoming TribunePete Simpson Jr. took a three-month-long hiatus from the Blue Man Group to play the role of a lifetime as Hamlet. He will perform alongside his father, ...and more » Blue Man Group Part Of TPAC Broadway SeriesWSMV Nashville"The Blue Man Group" is headed to Nashville in its first-ever tour that reaches Music City. "Shrek The Musical" is full of humor and effects from the people ...Tennessee Performing Arts Center Announces 2010-2011 Broadway SeriesBroadway WorldTPAC 2010 - 2011 Broadway series announcedOut & About2010-11 TPAC Broadway series lineupThe TennesseanThe Tennesseanall 8 news articles » New York TimesInventive New Private School Hits Old HurdlesNew York TimesThe school was in the East Village, not uptown, and its leaders were not bluebloods but the founders and spouses of the Blue Man Group, the alternative ...Blue Man Group Weirdos Will Play With Your Child For $30000Gawker (blog)all 3 news articles » One man's trash is another's interactive stage propUniversity Daily KansanThe 75-minute Aluminum Show is similar in genre to Blue Man Group in that it requires audience interaction, but Azulay said the content isn't the same. ... Crunching NASCAR Sprint Cup numbers for the Shelby AmericanESPN (blog)As in the blue cars of Jeff Gordon or Jimmie Johnson (hey, they've got a lot of blue, work with me here). Remember, the Blue Man Group is huge in Las Vegas. ... Bleacher ReportWanna Mix It Up with NASCAR's Tony Stewart in Sin City? Here's Your Chance!Bleacher ReportForget the Blue Man Group and step aside Wayne Newton, its NASCAR weekend in Sin City! Kick it off right with one of Sprint Cup's hottest drivers, ...and more » What's the best show you ever saw?Atlantic City WeeklyHow do you measure performance artists like the Blue Man Group against, say, '60s cosmic rockers The Moody Blues, or an Alice Cooper musical bloodfest ...and more » Encounter: A shaved brunetteLas Vegas WeeklyBlue Man Group, recent Friday night, late show. We were sitting front row center. To my left was one of those “brassy” women who think that talking too ... Big Man on Campus event raises money for breast cancerThe Exponent... imitations of Lady Gaga and Beyoncé, Super Mario, a feature of songs from the '60s to the '00s, and a stunt comparable only to one of Blue Man Group. ...and more » Blue Man GroupPuggal Latest News and eventsBlue Man Group was founded in 1988 by three creative directors Chris Wink, Matt Goldman and Phil Stanton. They established this organization as a creative ... Blue Man Group in Melodifestivalen 2010, the Swedish pre-selection for Eurovision Song Contest and for the first time in Scandinavia. Blue man group in melodifestivalen (Sweden) Suburban cities investing in branding, slogan campaignsAtlanta Journal ConstitutionActors dressed as the Spirit Man — kind of like a Blue Man Group member, but covered in red — may be trotted out for city events, she said. ... Fractured hipBoston Globeasked a recent ad for Blue Man Group. Blue Man Group, you really know how to hurt a guy. But since you asked: It's been quite a while, actually. ... Clark Chronicle: Commercialism benefitting all?my.hsj.org(March 30, 2001) -- Victoria Secret models flaunting their voluptuous bodies, the Blue-Man Group demonstrating theatric foolishness and two whole minutes of ... Israeli-made 'Aluminum Show' gets party startedKansas City Jewish ChronicleAzulay said Blue Man Group is a more apt comparison than “Stomp,” particularly as “The Aluminum Show” has lots of audience participation. ... One Question, Five Chefs: Scotch bonnet regrets and more spicy memoriesBurlingtonFreePress.comI was in Boston with a group of friends to see Blue Man Group, and we went to The House of Blues to eat. A friend ordered the jambalaya, and the pepper came ...and more » Hoosegow Hijinks on Las Vegas JailhouseE! Online (blog)Welcome to Las Vegas Jailhouse, where the action is not only a lot more entertaining than Blue Man Group, it's filled with wacky characters like the woman ... Blue Man Group Added at Bushnell's Broadway SeriesHartford Courant (blog)Before the cobalt-hued Navi of "Avatar" there was Blue Man Group, the off-Broadway ... Denver Center Attractions cancels '101 Dalmatians,' adds Blue Man GroupDenver Business JournalDenver Center Attractions has canceled its presentation of the stage musical "101 Dalmatians" and instead will offer performances by Blue Man Group during ...and more » Blue Man Group launches theatrical tourLiveDaily.comBlue Man Group [ tickets ] will premiere its new theatrical touring production in the fall of this year. ...and more » Blue Man Group Will Make a Splash in New National TourPlaybill.comBlue Man Group, the other-worldly actors with a penchant for paint and percussion, will tour in a new theatrical production set to premiere ...and more » ...Blue Man Group has toured previously with its arena rock show, this marks the first theatrical production of the troupe's show to tour North America. (There have been regional sitdowns.) The new touring show will feature classic Blue Man moments "as well as... At some point before the first puck dropped on Tuesday night, someone must have asked the thing that was on everybody’s mind in and out of the St. Louis locker room: Are they going to go there? If there was any question of their commitment to do that, In 2009, the 225,282-ton, 5,400-passenger behemoth Oasis of the Seas shook the foundation of cruise travel (think Loft Suites, live trees, AquaTheater, "Hairspray"). 2010 will be the year in which another distinctive prototype design -- Norwegian It’s been a few years since we sat with our ponchos on at Blue Man Group, but our fragile memory is crystal clear when it comes to remembering the “Paint Drumming,’’ “Paint and Marshmallows,’’ and “Time to Start’’ routines by the talented blue trio. We James Cameron's Avatar, which features revolutionary advances in character animation and 3D filmmaking, is a movie built to awe, to wonder, to stir great emotion, to make you feel as if you just haven't lived until you've seen two ten-foot tall warrior Hit and Run As the holidays approach and frigid temperatures begin to appear in Atlanta, one might not expect to be planning for summer entertainment, but Theater of the Stars has, and they hope Atlanta patrons will begin to do the same. Working hard to put So far in December, HouseSeats.com has offered free "Blue Man Group" tickets to its members. "Defending the Caveman" I know this is going to sound self-serving, but whatever: One of the best places to Las Vegas Review-Journal | LVRJ.com 2009-12-03 21:16:49 - cts.businesswire.com/ct/CT?id=smartlink&url=http%3A%2F%2Fwww .. Source. SACRAMENTO, Calif.-- For the Music Lover Who Hates Wires, i360 Wireless, Music-Infused Headwear Makes the Perfect Holiday ...cultural backgrounds. Photos/Multimedia Gallery Available: www.businesswire.com/cgi-bin/mmg.cgi?eid=6111647&lang=en : For Blue Man GroupNancy Hirsch, 212-967-3805 [email protected] : mailto:[email protected] Tired of the same old holiday routine?... 2009-12-03 10:41:53 - sweaters – or anything else that comes in a box. Blue Man Group theatrical shows can be seen across the country in New York, Boston, Chicago, Las Vegas and Orlando. The Blue Man entertainment experience appeals to kids, On the Sunday before Thanksgiving, I brought my family to Chicago for a visit. We live in a small town in Nebraska, but I grew up in Elmhurst and enjoy visiting. We attended a Blue Man Group concert and then headed to our hotel downtown. That night, That is wrong on so many levels. It’s more fitting than I wish it were. No puns intended. Call me when the Palin Fleshlight is out. This may be confusing for those who might already own the Blue Man Group 3 dildo set also known as the “shocker.” Last year when Norwegian Cruise Line chose Las Vegas as the venue to present the nightlife options planned for their newest, largest and most innovative Freestyle Cruising ship to date, debuting in June 2010, Norwegian Epic, that was a clue that the If you can't pay less money for hotter tickets such as Terry Fator, you can at least get a room combo or a better seat: "Free upgrade to VIP seating!" is a ubiquitous come-on now. Some alliances are specific. Blue Man Group offers "red zone seating" Las Vegas Review-Journal | LVRJ.com From the looks of it, there are a lot of deeply disappointed Googlers in the world. Mile High Hockey: Hoping for the best, expecting the worst, hating the Wings. MHH: Disappointing pervs one one-handed google search at a time Hyphens cause writers more “We’re doing physical therapy day-in and day-out, and sometimes we just need a break from the hospital scene,” Marine Cpl. Jeremy Stengel said. “And what better place to take a break than in Las Vegas?” American Airlines, the Sands Foundation, Las Vegas Review-Journal | LVRJ.com SAN ANTONIO -- Wednesday was a special Veterans Day for several troops who received a trip to Las Vegas. American Airlines teamed up with The Venetian Hotel and Blue Man Group to treat some wounded warriors to a weekend in Vegas. "Its great. I've never KSAT San Antonio American Airlines and Southwest Airlines are participating in efforts to recognize and reward military veterans on this Veterans Day. American says it, along with Blue Man Group, the Sands Foundation and ThanksUSA, is flying some wounded veterans and Dallas Morning News - Blogs Jonathan Parker's a little too comfortably bourgeois Woody Allen might have passed on making this film 35 years ago because it was too dated and middlebrow. In a Manhattan-like Manhattan, Adrian (Adam Goldberg) composes music (John Cage by way of Share this with your friends! After the mundane drivel that was week six, episode 7 sees a “change in the game,” as FBI Agent Gough takes destiny into his own hands in an overdue attempt to cast doubt on the certainty of the flash forward LAS VEGAS, Nov. 11 /PRNewswire-USNewswire/ -- In honor of Veterans Day, more than 75 wounded warriors and their spouses from San Antonio and Washington, D.C. will be flown to Las Vegas for a weekend of relaxation, entertainment, sightseeing, and

The following review was provided by a site visior. I have not had the chance yet to read the entire book. I have read the portion on the Mormons and found it interesting although not entirely accurate in my opinion. The American Religion: The Emergence of the Post-Christian Nation This book was written by a Jewish gnostic intellectual who looks at religions and denominations that are uniquely American. The Mormons, the Baptists, Seventh Day Adventists, Jehovah's Witnesses, and others are assesed.

I don’t want to go to heaven when I die or when Jesus Returns! I don’t want to go to heaven when I die or when Jesus Returns! Someone asked me once, “are you sure you’re going to heaven when you die or if Jesus returns today?” My answer was, “I don’t want to go to heaven when I die or when Jesus Return!” This was a shocking answer; I got a “What?” shout. In your life time, you’ve probably asked by many or even by yourself, “Will I go to heaven?” And what when I die or about my loved ones: will they and I go to heaven? What will happen to us after we die? These are perhaps the most important questions we could ask; after all, we are dealing with an eternal issue here. Really! The churches use two brainwashing technics to scare people and turn God into someone who didn’t know what he was doing: Heaven as the home of the saved Hell for the lost (we’ll deal with this one in another article) But God did know what He was doing and he will decide man’s fate, so we’ll use God’s Word – the Bible – as our source of information about what will happen to us after we die. The power of words Jesus is the logos or the WORD but I’ll use His word—the scriptures and will refer to them as often as needed; just as He did when He was teaching. Along the way we’ll explore, ask a few questions and answer then using the scriptures that I believe you’ll find interesting. So let’s get started. Isn’t a true good person actually goes to heaven and bad person goes to hell after death? The answer is absolutely NO. The scripture shows that after death and burial our bodies remain in the grave awaiting resurrection. Whether we are good or bad, our bodies remain buried in state called sleep; as there is no record of the bodies of good people disappearing from graves. The only case of that sort is Jesus! And there is no record of the bodies of evil person disappearing to a fiery hell, or someplace like that. So what really happens after we die and are buried? The scripture answers this question in the following verses: John 5:28, 29: Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. According to these texts, all who have died will remain dead in their graves until the time appointed for their resurrection. A resurrection from the grave comes first; eternal life is given only after a resurrection from the grave! After their resurrection, some will receive eternal life and others will not. By the way, please note that Jesus did not say anything about souls leaving the dead. Nor did he say anything about going to heaven. Sometimes we can learn a lot about our assumptions by realizing what a scripture doesn’t say… The Bible shows that those who are in their graves are not in any way alive in “spirit” or in “soul.” The dead have absolutely no consciousness of any kind. The Bible confirms this in Ecclesiastes 9:5: “For the living know that they shall die: but the dead know not any thing.” Upon death, consciousness or awareness stops. While they are dead, the dead have no consciousness whatsoever. In fact, they will have no consciousness or awareness until they are resurrected; only then will their consciousness and awareness be returned to them. There is no mention of a soul or spirit of a person somehow continuing consciousness after death. So far we’ve answered at least part of the question “Will you go to heaven when you die?” The answer is no: when you die you’ll remain dead, waiting for your resurrection from the grave. Shortly I’ll show you more scriptures that confirm this. Consider this question: if it were true that we go to heaven when we die then what possible need would there be for a resurrection from the dead? Imagine for a moment that you’ve died, gone to heaven and have eternal life… now what would you need a resurrection for? Clearly the popular belief that you’ll go to heaven when you die is in conflict with what the Bible teaches: we must await a resurrection after we die, and only after that resurrection can we receive eternal life. Will you go to heaven when you die? The apostle Peter spoke about the afterlife in Acts chapter 2 verses 29 and 34, where he noted that David – “a man after God’s own heart” – still remained in the tomb and had not ascended to heaven: Men and brethren, let me freely speak unto you of the patriarch David that he is both dead and buried, and his sepulchre is with us unto this day… For David is not ascended into the heavens… The fact that David had not ascended into heaven serves to affirm what we’ve learned so far: we don’t go to heaven when we die; rather, we wait for a resurrection from the grave. David was still in his tomb waiting for his resurrection. And note that Peter did not say anything about a soul or spirit of David being in heaven. David had not ascended to heaven, in any form. This demonstrates that the good don’t somehow get to heaven even though their bodies remain in the grave. The dead remain in the grave, and they “know not any thing” until their resurrection. This also raises an interesting question. We have seen that the body of David was still in his tomb… what about other great men such as Abraham, Moses and the prophets – were they still in the grave too? Had any of them ascended to heaven? Jesus spoke about going to heaven, and what He said may surprise you. Speaking of all righteous men, Jesus said that none of them had gone to heaven. Neither Abraham, nor Moses, nor David, nor any of the prophets like Daniel, Isaiah, Jeremiah, Ezekiel or Elijah had gone to heaven. Here’s what Jesus said, as recorded in John 3:13: And no man hath ascended up to heaven, but he that came down from heaven [referring to Himself], even the Son of man which is in heaven. That may come as a surprise if you believed that people such as Moses and David are in heaven. But now we know this much: at the time Jesus spoke the verse above, none of the people like David had gone to heaven. Their bodies were still in the grave. They had not yet received the promised resurrection. Among all that have died there is no one who has received eternal life, except for Jesus, who was resurrected: to eternal, immortal life. The apostle Paul confirmed this when he described Jesus as: …the blessed and only Potentate, the King of kings and Lord of lords, who alone has immortality, dwelling in unapproachable light, whom no man has seen or can see, to whom [be] honor and everlasting power. Amen. (1 Timothy 6:15,16 NKJV) There is no promise anywhere in the Bible that you will go to heaven for eternal life. I’m serious. Search your Bible cover to cover; there is not even one verse that says you can or will have eternal life in heaven. That may seem shocking, even heretical, but the Bible simply does not promise eternal life in heaven for any of us. The Bible, of course, does promise eternal life but it never – anywhere – says eternal life will be in heaven. The Bible does show where eternal life will be spent, and it is not in heaven. I’ll show you the scriptures about this shortly. First, though, I want to give you a few more examples of the early Christians’ belief in a resurrection from the dead at a particular time in the future. The apostle Paul, in a letter to the Corinthian church, gave more details about the resurrection of the faithful, showing that their resurrection from “sleep” (death) would occur at “the last trump” meaning at the return – the second coming – of Christ to the earth. First, Paul explained that some believers would be alive at the time of Jesus’ return. Then they, along with those just resurrected, would receive immortality: eternal life. Here’s what Paul wrote: Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. (I Corinthians 15:51-53) In another letter, Paul again showed that the faithful who had died would be resurrected at the return of Christ, and that the faithful who were alive at Jesus’ return would not somehow preclude them or take their place: But I would not have you to be ignorant (but we are still ignorant), brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (1 Thessalonians 4:13-17) Consider the account of Jesus’ resurrection of Lazarus. Jesus had previously taught Lazarus and his sisters Martha and Mary about a future resurrection of the faithful. Just before He resurrected Lazarus, Jesus reminded Martha of the resurrection to come. Note Martha’s response: Jesus saith unto her, Thy brother shall rise again. Martha saith unto him, I know that he shall rise again in the resurrection at the last day. (John 11:23,24) Martha said nothing about going to heaven: she understood that the dead will wait in the grave for their resurrection “at the last day.” Surely verses such as these make it clear that the early Christians did not believe they would go to heaven when they died. Instead, they believed they would wait in the grave until the return of Jesus, at which time they would be resurrected to eternal life. Paul called Jesus the “firstfruits”: the first and only – so far – to be resurrected from the dead to eternal life. Paul wrote that the faithful will have their resurrection at Jesus’ return: But now is Christ risen from the dead, [and] become the firstfruits of them that slept… But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. (1 Corinthians 15:20,23) Some of you will immediately wonder about the Old Testament prophet Elijah: doesn’t the Bible say Elijah “went up by a whirlwind into heaven”? Did Elijah go to heaven? And what about verses like Matthew 5:12, where Jesus said “Rejoice, and be exceeding glad: for great is your reward in heaven”? And what about Paul’s statement about death saying he had “a desire to depart, and to be with Christ”? Don’t these verses show that we’ll go to heaven? It is easy to jump to that conclusion, so I will explain each of them in the next few pages of this website. But first let’s finish with the main question: will you go to heaven when you die? Again the answer to the question is no, and now we have two reasons. As we’ve already seen, when we die we will remain dead, waiting for our promised resurrection from the grave. We won’t go anywhere until we are resurrected. The second reason is that there is no promise of eternal life in heaven. Instead, what God has promised is eternal life in paradise, on a recreated Earth, in the “holy city, new Jerusalem” that comes “down from God out of heaven.” This is stated in the Bible, in Revelation 21:1-5: And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. Why do so many believe they’ll go to heaven when they die? Many of us just believe what we were brought up to believe. Sure, it’s comfortable and heartwarming to believe in heaven. And it’s easy to believe, too, because you can’t readily disprove that someone has somehow gone to heaven after death. On the other hand, it is not so easy to have faith in God’s promise of a resurrection from the dead. After all, the bodies of the dead are obviously still with us, not yet resurrected. It takes faith and patience to wait for that promised resurrection. But God is able to bring the dead back to life. He has promised to resurrect us. He will keep that promise. As Christians we need to make decisions that will change our entire life. These decisions are threefold: When we decide to give our lives totally to Christ. When we decide to be all we can be in life. This is when we refuse to settle for less than we can be. When we decide to raise our standards, our values and our expectations in life. This will be the beginning of an exciting journey towards our destiny, a journey that could take us to many nations around the world. These decisions could enable us to meet people who can help change us and bring new adventure and excitement into our lives. There is power in making a decision. Everything that happens in our lives, including success or failure, begins with a decision. Our destiny is shaped by our decisions. The decisions we make today will determine our tomorrow’s, the future. For example, what we are today is the result of our past. We may have decided to go to high school, college or Bible school, or not to. We may have decided to get married, have children, or not to. We may have decided to buy or to build a house, or not to. We may have decided to make a career move, go into business, or not to. We may have decided to get into debt, or not to. Every decision we make has an outcome. The decisions we make, not our environment, will determine and shape our destiny. There are thousands of testimonies of men and women who have succeeded in life despite their limitations, poor environment and disadvantages. There are those who have become failures in life in spite of all the advantages they had. Our decisions, not our environment, will determine our destiny. We Are Just honest believers seeking for the truth I was lost for biblical understanding too The word “Sunday” in the Bible The WORD “SUNDAY” in the New Testament I am going to talk about the word “Sunday” in the New Testament but before I do, I just want to cite an important text here to proceed. Nothing I will say or you will say can change the truth. The truth is the truth no matter our position! For myself, I’d rather be wrong with the scripture. “For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little” Isaiah 28:10. What I mean by cited this text is simple. I am not trying to convince anyone not to prove anyone wrong. So please try to do the same because neither one of us is the Holy Spirit of Yahweh. Yahweh is the Only One who draws us to Him. Many denominations as well as individuals have argued that the word “Sunday” appears in the Bible and it replaces Saturday each time it occurs. Since word has meaning, we’re going to look at the word “Sunday” mainly in the NT (since that’s where the argument sits) and what is its meaning would be. Our search began by searching for the word “Sunday” in the New Testament but the phrase “first day of the week” instead is found in the New Testament. It occurs in about ten places including repetition in the same chapter but to be precise, it appears 8 places. Examining these eight texts will prove insightful. I would suggest to go back and read Genesis chapter one and take notice the structure of the days of the week. How all starts with an evening and ends with a morning. This is extremely important for this study. Also read Yeshua’s word in John 11:9 when Jesus answered “Are there not twelve hours of daylight? If anyone walks in the daytime, he will not stumble, because he sees by the light of this world. Yeshua said there are 12 hours in a day, referring to the morning part of the day, and of course, there are 12 hours in the night part of the day to equal 24 hours. This is why he emphasis that he would be 3 days and 3 nights in the heart of the earth. “What the word ‘Sunday’ has to do with anything?” I am glad you asked! “Sunday” has nothing to do with anything really but some denominations as well as some individuals force it to have something to do with the sanctify day of worship—that is replacing the Seventh day to the first day. Like any other law that changed, there is an amendment explicitly denote the change and it bears the signature of the leader in charge. Conversely speaking, we must the same thing in the Bible, if the day was changed by Bible authority or by God Himself. Christians must find a biblical authorization whatsoever for replacing the Seventh Day to first day “Sunday. Conversely speaking, we must find that authority in one of these ten places where the first day or “Sunday” mentions in our guide—the Bible. Now for most Christians, they have no problem with the seventh days Sabbath in the Old Testament. Since non Israelites were not men, the Sabbath was not applicable to them. Most Christians would also agree that the Bible clearly establishes the seventh day of the week as the Sabbath up to the time of the crucifixion. Their argument is that at crucifixion, Yeshua nailed the Sabbath on the cross and replace it with “Sunday” or the first day of the week. Any reasonable and logical person would agree that therefore, there must be clear biblical authority for “Sunday” observance and unless we find it clearly and plainly stated in one of these then places in the New Testament. We should refute any teaching of that sort. The first day of the week occurs only eight times in the New Testament (not to say the entire Bible). None of those occurrences mentions it as a holy day of rest or commanded worship. It never even says that Jesus rose on the first day of the week. If you can prove it using proper exegesis, I’ll you $1000.00. Mat 28:1 KJV: In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulcher. Mark 16:2 KJV: And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. Mark 16:9 KJV: Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils. Luke 24:1 KJV: Now upon the first day of the week, very early in the morning, they came unto the sepulcher, bringing the spices which they had prepared, and certain others with them. John 20:1 KJV: The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulcher, and seeth the stone taken away from the sepulcher. John 20:19 KJV: Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. Acts 20:7 KJV: And upon the first day of the week, when the disciples came together to break bread, Paul preached (spoke or talked in most versions) unto them, ready to depart on the morrow; and continued his speech until midnight. 1 Cor 16:2 KJV: Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. Just a quick note, the word sabbath appears about sixty times as compare to 8 times for the first day of the week. Since Mark is said to be the first gospel, I’ll use it as the first place to find the phrase “Fist day of the week (or Sunday). In chapter 16:1-2, And when the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. And very early in the morning the first day of the week, they came unto the sepulcher at the rising of the sun. Question: When did the women buy the spices? Answer: They bought the spices after the Sabbath was passed. Question: couldn’t they have bought the spices the day Yeshua’s crucifixion? Answer: whether you believe Yeshua crucified on Wednesday or Friday, they could not have bought the spices on the day after. Question: why you said that? Answer: Simple! If it was crucified on Wednesday (the day of preparation), the next day is unleavened bread-a holy Sabbath. Neither buying nor selling is permitted. If it was crucified on Friday, Saturday is the Sabbath. Neither buying nor selling is permitted nor both day days ended with a sunset leading to the next day in question for the spices. Question: if the women could not have bought the spices on the same day of crucifixion because it was too late and they had no clue that Yeshua was going to be crucified, they could not bought on Saturday, left alone Sunday, when then did they bought the spices? Answer: the only day that was not a Sabbath and buying and selling were permitted was Friday which sits between the two Sabbaths-Thursday and Saturday. Question” Which Sabbath was passed? Answers: The annual Sabbath—the first day of unleavened bread, which fell on Thursday AD31. This high Sabbath as John puts it (verse 31 of ch.19), was indeed special because in it the lamb that take away the sins of the world is slain. Note this, Mark tells us that the women bought the spices after the Sabbath was passed and I have demonstrated this Sabbath was on Thursday-the first day of unleavened bread. Then Luke who copied from Mark, tell us that the women came and saw where the body was lay “And they returned, and prepared spices and ointments; and rested the Sabbath day according to the commandment.” Luke 23:56 Question: When did the women go to the tomb? Answer: All the gospels tell us they went very early in the morning while the sun was about to rise. This statement means that the actual morning of the day was about to begin. A day starts with an evening (12 hours of darkness) and a morning (12 hours of sunlight). Question: was Yeshua coming out of the tomb when the women arrived? Answer: Absolutely no. See for yourself what the text says: Verse 1 of Mark 16 says “And very early in the morning the first day of the week, they came unto the sepulcher at the rising of the sun. Verse 3 And they said among themselves, Who shall roll us away the stone from the door of the sepulcher? Verse 4 And when they looked, they saw that the stone was rolled away: for it was very great. Verse 5 And entering into the sepulcher, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. Verse 6 And he saith unto them (the women), Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. Take a look at the four gospels: Mark: “he is not here; behold the place where they laid him” Luke: “On the first day of the week, very early in the morning, John: “Early on the first day of the week, while it was still dark” Mathew: “After the Sabbath, at dawn on the first day of the week” Question: I can see all the gospels say practically the same thing. Not one of the women saw Yeshua coming out of the tomb, how much more do I need to convince me that Yeshua was not resurrected on Sunday morning? Answer: Tradition is a hard thing to break you must simply obey Yahweh’s word instead of the Catholic Church traditions, refute Friday burial and Sunday resurrection. Question: What else these verses tell us? These texts establish the fact the first day of the week or “Sunday” is the day after the Sabbath. There are few things to note here from this text: After resurrection, the Sabbath was still Sabbath enforces by the phrase “when the Sabbath was past.” Verse one and verse two of Mark 16, report two separate events 1) in verse one, it states, “When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought spices so that they might go to anoint Jesus’ body.” Now the same women were near the cross at the rush hour to get Yeshua off that T and to the grave according to John 19:25 “Near the cross of Jesus stood his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene.” This Sabbath is not the weekly Sabbath. It is the first day of unleavened bread following the Passover, which was a Thursday. There were two Sabbaths in that week. No question, they bought the species on Friday, the only non-Sabbath day between the two Sabbaths. Most bible students missed that! 2) This verse denotes another event that took place about 36-48 later upon the first day of the week “2 Very early on the first day of the week, just after sunrise, they were on their way to the tomb.” The sun was about to rise. The morning of any day is the “sunlight part of the 24hrs). When the women went to the tomb, the morning or the sunlight part of the day was not even started. Notice that, the tomb was ALREADY EMPTIED. Nothing in the text established authority of any day change, even if the resurrection was “Sunday” morning. This text, obviously, proves the same thing as Matthew 28:1. The Sabbath was still the seventh day of the week. If you’re a true student, you must ask the questions, why the tomb was empty and if the tomb was empty, when did he actually came out of it (resurrected)? Don’t you just repeat or take what your pastors say and you should even repeat mine. Just study to show yourself approved. I am given you the “how to do list here.” Obviously, to know when He was resurrected, you must know when He was burred. He must be resurrected 72 hours or three days later. I hope you have refuted and expelled the Friday crucifixion theory with no hassle! Verse 9 of 16 contradicts verses 1 and 2. It contradicts it because all bible scholars can’t find this text in the original text. It’s a text that was added later under the authority of the Catholic Church, the Vulgate from Latin. “Now when He rose [was risen, KJV] early on the first day of the week, He appeared first to Mary Magdalene, out of whom He had cast seven demons.” This text, poorly translated, speaks of Jesus’ appearance to Mary Magdalene later the same day. Compare the two texts and you’ll see the contradiction. Question: how do you know these verses mentioned above were not in the original writing? Answer: If you don’t know anything about Greek, You can pull the text from the Strong or any Bible study tool, or simply see if your translation places the text (vv 9-20) in parentheses or at footnote. Nonetheless, even if it were part of the original writings, we can find nothing here endorses or demands the first day of the week as the Christian Sabbath. Nothing here endorses nor demands it to be “the Lord’s Day. “We find nothing here that sanctifies nor blessed “Sunday” or says God made it holy. This may shocks you but it’s the truth, Jesus was not even resurrected on the first day of the week or “Sunday” Nothing here commands us to observe it like the Seventh Day. Nothing here sets it apart as a memorial of the resurrection, or for any purpose. It contains no command or example of rest on this day—no authority for observing “Sunday”. Why it’s so difficult for you to see this truth? Mat 28:1 KJV: In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulcher. In Luke 24:1, we read, “Now on the first day of the week, very early in the morning, they, and certain other women with them, came to the tomb bringing the spices which they had prepared.” This text reiterates the same event recorded by Matthew and Mark. It also shows that on the first day of the week these women came to do the work of a common weekday, after having rested the Sabbath day “according to the commandment” (Luke 23:56). Not only this verse repeats Mark and Mathew’s account but also adds two points for you: The women came to the tomb “bringing the spices which they had prepared.” If you recall the event of the crucifixion, the rush hour for the Passover, and everything else, you’ll know that the women could not have had any time on Wednesday before sunset to go to public market to buy species. In Jewish tradition, everything closes at 12:00 noon before any Sabbath or holy days. Mark tells us that they bought the species and Luke tells us that they had prepared it and brought it to the tomb. Luke referring to the now the Sabbath according to the commencement (Luke 23:56). This Sabbath is of the Ten Commencement and Mark Sabbath is of the 7 holy feasts. This is what you would call precept upon precept, here a little and there a little approach. You should notice that the Holy Spirit inspired this statement. God knew the Sabbath was not abolished, and inspired Luke write this statement approximately fifty years after the establishing of the New Testament church! God inspired Luke to say that the “rest” these women took on the Sabbath day was “according to the commandment”—a statement that would not be possible had the commandment been abolished. This text, then, establishes “Sunday” as a common workday, and that, at the time of its writing, the command to keep the Sabbath had not been abolished. So far, all three, mark, Mathew and Luke mentioned the Seventh day as Sabbath and inserted the word “rest” in their writing. I hope you can see this fact. Note that, John’s gospel is dated to AD 90–110 and he still Passover the day of preparation and still calls the first day of unleavened bread a “special Sabbath.” Chapter 19:31, Now it was the day of Preparation, and the next day was to be a special Sabbath. Because the Jewish leaders did not want the bodies left on the crosses during the Sabbath, they asked Pilate to have the legs broken and the bodies taken down. John 20:1: “On the first day of the week Mary Magdalene came to the tomb early, while it was still dark. . . .” This, written was more than seventy years after the crucifixion. This is simply John’s version, describing the same visit to the tomb by the women. Again, he confirms the facts above. John repeats Mark, Mathew and Luke. This makes it uniform and conclusive to the fact that the tomb was empty when they arrived, thus makes it impossible to know the exact time based on these scriptures. John 20:19: “Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, ‘Peace be with you.'” For those of you who claim this was a religious, we take a minute to examine this verse carefully if this is a service called to celebrate the resurrection. This was actually a Monday evening for the Jewish culture because each day begins with an evening. It was Jesus’ first opportunity to appear to His disciples. For three and a half years, He had been constantly with them, on all days of the week. His meeting with them, of itself, could not establish any day as a Sabbath. Were they meeting together to celebrate the resurrection, thus establishing Sunday as the Christian Sabbath in honor of the resurrection? The text gives the reason as to why they were together. “For fear of the Jews”! The Jews had just taken, tried, and handed their Master over to the Romans for crucifixion. They were afraid! The doors were shut and probably bolted because of their fear. In addition, they were there because they all lived together in this upper room (Acts 1:13). I hope you can see it conclusively—they did not assemble to celebrate the resurrection nor a church service because they did not believe Jesus was risen (Mark 16:14; Luke 24:37, 39, 41). And there was no physical church established yet. Nothing in this text calls this day the “Sabbath,” the “Lord’s Day,” or any sacred title. Nothing here sets it apart or makes it holy. Scripture gives no authority here for changing a command of God! Can you see that? Although many have decided to move the solemnity of the Sabbath rest to “Sunday” but Acts 20:7 is one of the two main texts use to support their argument. Let us explore it. “Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight.” Eisegesis interpretation—The common idea is that Paul was holding a Sunday worship service. Exegesis explanation—Note that the word “day” is italicized in the King James Version, meaning it was added by translators. The phrase should properly read… “And upon (meaning going towards) the first of the…” The word “week” in the Greek is Sabbaton, or Sabbath, Strong’s Greek Dictionary. In Word Studies in the New Testament, “The noun Sabbath is often used after numerals in the signification of a week” (Acts 20:7 note). The Greek text behind this phrase therefore, literally reads “And upon the first of the Sabbaths.” Ask yourself, “First for what?” The verse refers to the first weekly Sabbath in the seven-Sabbath (seven-week) count to Pentecost. Paul was moved to give a message on this day. This occurred following a regular meal that the disciples had enjoyed on a weekly Sabbath, not “Sunday.” Many assume to find a religious meeting on the first day of the week, but it was not a “Sunday meeting,” that is, a church service. Notice carefully, Paul continued his speech until midnight, and verse 8 says, “There were many lamps in the upper room where they were gathered together.” It indeed occurred after sunset, before midnight, thus on the first day of the week. This meeting and Paul’s preaching—at most, it was what we would consider today a Bible study—took place during the hours we now call Saturday night. You must ask the question, what time they started to continue until midnight. The text Think about this, traditionally, no church service in the evening until today. Very few churches hold service in the evening on Sunday and those who do, do it mainly for different groups of people. Work schedule prevent people from attending church service, therefore, the church accommodate by having an evening service. Check it out, go around the mega to midsize churches, you won’t find service. You may find another kind of meeting but not a regular church service. The timing of the events in Acts 20 helps us to understand more clearly. Acts 20:7-11 describe several events of one night. Since the Bible, in both the Old and New Testaments, counts days as beginning when the sun goes down, these events began with a meal on Saturday evening after the Sabbath, which would have been the only evening on “the first day of the week.” Several translations, including the New English Bible, Revised English Bible, Good News Bible, The New Testament in Modern English and the Complete Jewish Bible, state unequivocally that this occurred on Saturday night. Paul planned to leave the next day for another city, so he stayed and spoke long into the night. At midnight one young man in the congregation fell asleep, tumbled from the window where he sat and was killed in the fall. Paul rushed to the young man, who miraculously came back to life. After that, the group broke bread and ate again, talking almost until dawn. Paul departed at daybreak. Once Paul has done speaking and talking all night, Paul the next morning walked almost 20 miles to Assos (see the map) to meet the rest of the people in his group who had sailed there (Acts 20:11-14). So rather than describing a religious service on Sunday, this passage actually documents Paul walking almost 20 miles on foot on the first day of the week. This is the details we have, which made it hardly a day of rest and worship for him! It should be clear from subsequent verses that Paul and his companions treated this first day of the week, beginning at sundown, as a normal workday. Paul’s companions sailed around a peninsula from Troas to Assos (verse 13)—a distance of fifty or sixty miles—while Paul, afoot, walked overland more than 19 miles (verses 11, 14). His companions were engaged in the labor of rowing and sailing a boat while Paul was preaching that Saturday night. Then, at the break of day Sunday morning, he set out to walk from Troas to Assos—a good hard day’s work! He would not do this except on a common workday and you should know that based on Jewish tradition. This scripture says nothing about anything being done weekly or customarily. It simply relates the events of this one particular first day Sabbath of a weeks leading to Pentecost. The first-century church kept the Passover Supper once each year on the Passover (I Corinthians 11:24). That “the disciples came together to break bread” means merely that they gathered to eat a meal. This expression was commonly used to designate a meal in past times (see Luke 24:30; Acts 2:46; 27:35 for further examples of “breaking bread). Scripture interprets it only as eating a meal, not as a Communion or church service. This is the other text of the two I mentioned above. 1 Corinthians 16:2: “And upon the first day of the week let every one of you lay by him in store, as Yahweh has prospered him, that there be no gatherings when I come.” Eisegesis interpretation—Paul is telling the brethren at Corinth to pass the collection plate at church on “Sunday, or in any religious service?” Exegesis explanation—in reality, this passage is speaking of coming to the aid of Judean brethren who were suffering from personal distress, perhaps because of famine (see Acts 11:27-30). Notice the preceding verse, where Paul’s subject is established. He calls it a “collection for the saints,” not for “church,” and he has already given orders to the Assemblies in Galatia to help out the brethren in their plight. He tells the Corinthians to store the gatherings (Greek logia) beginning with the first of the week (again, “day” is italicized and was added by translators). Paul wanted them to prepare the gifts beforehand “that there be no gatherings when I come.” Take a look at verse 3, he says he will send approved men to take the goods to Jerusalem. If this were just a monetary offering, it would take no more than one man to deliver it to Jerusalem. These, however, were laborious gatherings of foodstuffs and other essentials that were to be collected and made ready on the first of the week so that Paul could dispatch it all when he arrived. You should note that the church collection plate never was part of any religious meeting in Jewish history or in the primitive church. So you must ask the question, “where this practice came from?” According to Christianity Today under the church history, it was added “After America ended state support of churches in the early 19th century; the collection of “tithes and offerings” became a standard feature of Sunday morning worship.” This verse says nothing of the sort! Verse 1 tells us what kind of collection is being made: “Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also.” First, it is a collection—not for the preacher, evangelism, or church expenses—but “for the saints.” The members of the church in Jerusalem were suffering from drought and famine. They needed, not money, but food. To say this collection was a church service is eisegesis interpretation. Paul gives no indication that this collection was to be taken up at a religious service. On the contrary, he tells the Corinthians, “Let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come” (1 Corinthians 16:2). These contributions were to be “laid aside” and “stored up” by “each one of you” as an individual act, not brought to a church service and collected there. To say this is an account of a collection taken up during a Sunday worship service is to read into the Bible an unwarranted personal interpretation. Notice that Paul had given similar instruction to other churches. He tells the Romans: But now I am going to Jerusalem to minister to the saints. For it pleased those from Macedonia and Achaia [where Corinth is located] to make a certain contribution for the poor among the saints who are at Jerusalem. . . . Therefore, when I have performed this and have sealed to them this fruit, I shall go by way of you to Spain. (Romans 15:25-28) It was not money really, but fruit that was being prepared for shipment to the poor saints at Jerusalem! The Greek word can also refer to grain, wine, and other produce that can be stored a long time without spoiling. In I Corinthians 16:2, does Paul say they should give money at a church service? Not at all! He says, “Let each one of you lay something aside, storing up. . . .” This is not church service language at all. Note this! He is telling them to put something aside for a special use, to store it—at home! Why? Because Paul did not want to wait till he got there for them to go and collect the goods, he wanted them to do before he arrived. He wanted this gift for the Jerusalem church to be ready for shipment. The bottom line is, we can’t make the text say what we want it to say. Let the text interprets itself. With this in mind, notice this, “And when I come, whomever you approve by your letters I will send to bear your gift to Jerusalem. But if it is fitting that I go also; they [more than one] will go with me” (verses 3-4). Apparently it was going to require several men to carry this collection, gathered and stored up, to Jerusalem. Conversely speaking, if it were a tithe or offering for the minister, or to spread the gospel, then Paul could have been enough to carry the money alone. Don’t you think if it were tithe or money, there would be a collection in the church, and it were indeed a church service? But that is not what you see here, they have to “lay it aside and store it up” until Paul arrived. Collection in so called God’s church began in 19th Century, just the other day so to speak. In fact, even in the Catholic Church-the mother church, it is not customary before the 19th Century. Traditionally and culturally, once again, the first day of the week is a workday for the Jews, a day for gathering fruit and food out of the orchards, fields, and gardens, and for storing it up. This labor was to be done on the first day as soon as the Sabbath was past! Upon honest examination, not one of the texts speaking about “the first day of the week” sets it apart as a rest day. Not one makes it holy, calls it the Sabbath or by any other sacred title. In every case, the first day of the week was a common workday. In none of them was there a religious meeting and preaching service being held on the hours we now call “Sunday.” In none of them can we find a single shred of Bible authority for Sunday observance! If you forgot everything, try to keep this in mind. The same instructions Yahweh (God) gave to man for the sanctification of the Seventh Day Sabbath, would have to be transferred entirely upon the first day week. Yahweh calls it “My Sabbath” and He “sanctifies it” and then “blesses it.” You also would see the phrase like “My Sunday” definitely! Any effort to negate the biblical instruction for the Seventh Day in favor of “Sunday” is an error of serious magnitude. “Personalized Day, doesn’t God personalized ‘Sunday’ in Revelation 1:10?” Eisegesis interpretation! —The term “Lord’s day” refers to “Sunday” (and Sunday worship?). This is called biblical sacrilege! This text has nothing to do with neither Saturday nor Sunday I bring it in this study simply because you bring it to refer to “Sunday.” Exegesis explanation—the phrases “Lord’s day” and “day of the Lord” has nothing to do with neither Saturday nor Sunday. This phrase refers specifically to the day of Yehsua’s return at the final trumpet sound announcing His Second Coming. This is a day no one knows, even Yeshua in his human knowledge didn’t know. Revelation 1:10 has nothing to do with “Sunday.” Nowhere in the Bible is there any reference to “Sunday” in connection with these phrases. The only passage in the Bible where the specific term “Lord’s day” is found is here in Revelation 1:10, where it defines the day of Yeshua’s return at the trumpet sound and the awesome events that surround it. Strong’s Exhaustive Concordance lists a total of 20 passages containing the words “day of the Lord.” In each of them we find reference to the dreadful, end-time day of the Savior’s return to destroy the wicked on this earth. In none of them is any mention made to “Sunday” or its worship. Unfortunately, neither Seventh Day Adventists nor Sun Day worshipers can use this text to teach a day of rest. An example is Zephaniah 1:14-15, 17: “The great day of the Yahweh (Lord) is near, it is near, and hastes greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness…And I will bring distress upon men…” Amos 5:18 warns those who desire and look forward to the day of Yahweh (the Lord), saying that it is a day of darkness and not light. Paul writes in 1Thessalonians 5:2 that the day of Yahweh will come as a thief in the night. Joel 2:31 calls it “the great and terrible day of Yahweh.” Each instance speaks of the Second Coming of Yashua. It is the exact opposite of a day of quiet, enjoyable, Sabbath rest! In conclusion, last thing I want to say is this and it is something for you to ponder. Just forget about me or anyone else. Take your time, use biblical tool of interpretation, invite Yahweh to sit with you though His Holy Spirit and go through each text to study them with questions and answer format. The last thing is the First Day of the Week as a biblical day of rest is Satan’s Counterfeit of the Sabbath Rest. Remember, Satan marmites everything Yahweh does. This is a summary of the Sequence of Events After having addressed all six specific scriptures that reference “the first day of the week” associated with the time of the Resurrection of Christ, we now present the overall timeline from Passover Day of A.D. 31, which occurred on the 4th day of the week, or Wednesday. The following 3-day-and-3-night span of 72 hours included a high Sabbath on Thursday (the First Day of Unleavened Bread) and the 7th day weekly Sabbath, which completed the span. Be sure to write out these timeline points along with the associated scriptures: Christ shared the Passover meal with His disciples on the evening before His crucifixion (Luke 22:15). He was crucified on Passover Day (14 of Nisan), about the 3rd hour (9am) (Mark 15:25). Darkness prevailed from the 6th hour (12 noon) until the 9th hour (3:00 PM, at which time Christ died (Matt. 27:45-50). We can fairly assume a burial took place between 3-5pm before sunset. They had to take him down, wrap him in the linens and carried him to the tomb. He was placed in His tomb late on Passover day (Matt. 27:57-60; Luke 23:53-54). He was to be 3 days and 3 nights (entombed) in the heart of the earth (Matt. 12:39-40). Passover day was followed by a “high day” or annual Sabbath (John 19:31). After the high day, the women prepared spices for Christ’s burial (Luke 23:54-56 (first part). After a day of preparing spices, they rested on the weekly Sabbath (Luke 23:56 (last part). The next day—the 1st day of the week—they found that Christ had already risen (Matt. 28:6). This weekly Sabbath occurring within the days of Unleavened Bread was when Christ was resurrected according to His own words. He indicated that no sign would be given except for the sign of the prophet Jonah—that he would be entombed for 3 days and 3 nights just as Jonah was in the great fish or whale (Matt. 12:39-40). Three days and three nights from late Passover Day on Wednesday brings us to late in the weekly Sabbath. Christ would have been resurrected according to the only sign He had promised to give to prove He was the Messiah. Do you believe Him? So as we have seen, the first four feasts, (or appointed times), of Israel have already been fulfilled in the New Covenant. Three are yet to erupt into holy history. FOUR FEASTS HAVE BEEN FULFILLED IN THE NEW COVENANT. THREE FALL FEASTS ARE YET TO ERUPT INTO WORLD HISTORY. So the Seven Feasts of the Lord are not just quaint little Jewish traditions. Each of them has given or will give rise to seven blockbuster days in holy history. Four of the seven already been fulfilled. There are three left to go. Here is an overview of the situation so far. PassoverFulfilled! (By Jesus/Yeshua at His crucifixion on the afternoon of Nisan 14 in the spring of 32 A.D.) He was Israel’s Passover Lamb. Feast of Unleavened BreadFulfilled! (By Jesus/Yeshua at His burial in the tomb on Nisan 15 in the spring of 32 A.D.) He was the Unleavened Bread of Heaven. Feast of FirstfruitsFulfilled! (By Jesus/Yeshua at His Resurrection on Nisan 17 in the spring of 32 A.D.) He was the Firstfruits from the dead. Feast of PentecostFulfilled! (By the Holy Spirit on the Day of Pentecost on Sivan 7 in the summer of 32 A.D.) The birthday of Israel was now also the birthday of the Church. – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – . . (A gap of 2000 years or so has allowed the Light of Israel to . go forth into the nations for the Gentiles to be evangelized). God has called out, (and will continue to call out), His Chosen people from Israel in Judah, from His amnesia suffering Lost Ten Tribes of Israel, and from among the heathen, the gentiles. . – – – – – – – – – – – – WE ARE HERE – – – – – – – – – – – – – Now here come the Fall Feasts. They are probably just up ahead. 5. The Feast of Trumpets Unfulfilled ….(as of yet). The Day of AtonementUnfulfilled ….(as of yet). But due to unfold on Tishrei 10 in the fall season of some future year. It’s fulfilment will be the final climactic “last day” of this age. The Feast of TabernaclesUnfulfilled ….(as of yet). Some future Tishrei 15 in the fall season of some future year will see the coming 1000 year Millennium of Messiah. All these above are the Seven Feasts of Yahweh. As we can see, the next three events on God’s agenda are up ahead. They are the fulfillment of each of the three Fall Feasts of Yahweh. These three Fall Feasts will usher us into the Millennium of Messiah. THE DAY OF ATONEMENT WAS INSTITUTED BY YHVH-GOD. AND PROCLAIMED THROUGH MOSES AT MOUNT SINAI. HE SET FORTH THIS “APPOINTED TIME” AS A STATUTE FOREVER. 26 And the LORD spoke to Moses, saying: 27 “Also the tenth day of this seventh month shall be the Day of Atonement. It shall be a holy convocation for you; You shall afflict your souls, and offer an offering made by fire to the LORD. 28 And you shall do no work on that same day, for it is the Day of Atonement, To make atonement for you before the LORD your God. 29 For any person who is not afflicted in soul on that same day shall be cut off from his people. 30 And any person who does any work on that same day, that person I will destroy from among his people. 31 You shall do no manner of work; it shall be a statute forever throughout your generations in all your dwellings. 32 It shall be to you a sabbath of solemn rest, and you shall afflict your souls; On the ninth day of the month at evening, from evening to evening, you shall celebrate your sabbath.” THE DAY OF ATONEMENT IS MORE THAN AN ANNUAL DAY OF JEWISH REFLECTION AND RITUAL. IT WILL EMERGE AS THE FINAL CLIMACTIC DAY OF ULTIMATE COVERING AND JUSTICATION. THIS FINAL DAY OF RECONCILIATION WILL COVER ALL THE RIGHTEOUS, BOTH PAST AND PRESENT. THIS EPIC DAY OF RECKONING WILL THEN USHER IN THE APOCALYPSE, THE UNVEILING OF MESSIAH. The Day of Atonement is the 6th feast. This is the most solemn day on the Hebrew calendar. When it come into its climactic fulfillment it will be am event of epic, even Biblical proportions. Because a blockbuster future Yom Kippur will become the last day of this present evil age. For most people the Yom Kippur, a “day of covering” (for sin), or a Day of Atonement is just another obscure Jewish holiday. Our Jewish brethren celebrate this as a day for reflection upon deeds done during the past year and with that the hope of doing better in the next. The tenth day of Tishrei is a date on a Hebrew calendar of unknown significance to the heathen goyim, the gentiles. The Lost Ten Tribes, swaddled in materialism and paganism in the West, are still suffering from amnesia. They are having trouble remembering their God and where they came from. And even those who through the blood of Messiah have entered into the Commonwealth of Israel do not know about it yet. See Ephesian 2:1-13. They have their ticket to the mansions. So why should they study the Old Testament and reflect upon their Hebrew roots? And since most post-modern Christians now listen to men rather than searching the Holy Scriptures for themselves they have not considered the Day of Atonement. Nor have they looked in to discover what it all might mean. But all that is destined to change. The Day of Atonement is destined to be a global event remembered forever by all humanity. Yom Kippur is destined to become more than just a Jewish day of personal reflection performed yearly, More than a day of accounting and reconciliation with God and man celebrated at the end of every sabbatical year, More than a day of economic and personal accounting at the end of every 49 year Jubilee cycle. Yom Kippur, the Day of Atonement is declared by Moses to become a statute forever. During the coming Millennium of Messiah it will continue to be all of the above. But there is more! Some stupendous future Day of Reckoning is destined break forth into world history. Current human history under the rule of profane men will come to a screeching halt. Yehoveh-God as Messiah will come down Jacob’s Ladder as Emmanuel, which means “God with us”. And a future momentous tenth day of the Tishrei moon will mark the last day of this present evil age. A future Yom Kippur will usher the world and its people into the Apocalypse, the unveiling of Messiah. Messiah’s righteous judgments await the wicked, both angelic and human, and those justified by faith in the ultimate atoning blood covering of Messiah who at His first coming was Israel’s promised Sacrifice Lamb and the Sufferin Servat the prophet Isaih spoke about in Isaiah 53. And so this is why the angelic rulers stir up the heathen gentiles to rage. (See King David’s song in Psalm 2). The coming Throne of David is the ultimate target of all humanistic, communistic, capitalistic, ecclesiastic, and monarchical anti-Semitic loathing and furor. Oh yes, the Day of Atonement must take its place in eschatology. And it will. That Day, the Day of the Lord will usher us into climax of this present evil age. The Day of the Lord will be a time of ultimate shock and awe for those who have chosen to forget their God. Unrepentant evildoers will be carried off by the evil angels, the angels of wrath in that final grim harvest of the wicked. Then comes the ingathering of the Elect. This endtime harvest will be the most terrible and magnificent history this world has ever experienced. IT APPEARS THAT THE FALL FEASTS STAKE OUT THE 70TH WEEK OF DANIEL. SOME FUTURE DAY OF ATONEMENT IS DESTINED TO WRAP UP THE FINAL HISTORY OF THIS AGE. In the process of a study of the Fall Feasts the author made a rather startling discovery. As we can see laid out in the diagram below, the next two Feasts will almost certainly mark out the beginning and the ending of that awesome timespan, the 70th week of Daniel, and the final 7 years of this age. The Fall Feasts of Israel Mark Out The Timeline of The Final 7 Years of This Age.

Size: 6 x 50 Today we take a look at the Habano Esteli by Lucky Cigar. I bought my sticks directly from Lucky Cigar. From The House of Lucky Cigar web site: “The Habano Esteli is medium bodied with a complex mixture of long-leaf tobaccos from Nicaragua’s world famous growing regions such as Jalapa, Esteli, and Condega. Handmade in Nicaragua. “We carry all different types of cigars, all sizes and formats. You can check our Habano Esteli cigars in any variety such as Habano Esteli GORDO 6X60 Single, Habano Esteli ROBUSTO 5X50, Habano Esteli SUPER GORDO 6X64 Single, Habano Esteli TORO 6X50, Habano Esteli TORPEDO 6X52. They also come in a big boxes Habano Esteli GORDO box 6X60 (20 pieces per box), Habano Esteli ROBUSTO box 5X50 (20 pieces per box), Habano Esteli SUPER GORDO box 6X64 (20 pieces per box), Habano Esteli TORO box 6X50 (20 pieces per box). To check every type of cigar you can order Habano Esteli Sampler (5 pieces per pack). For cigarillos lovers check our Habano Esteli Pequenos 4 1/2X50 6 pieces per box and Habano Esteli Pequenos 4X38 14 pieces per box. Enjoy your smoke!” SIZES AND PRICING: GORDO 6 X 60 $6.50 ROBUSTO 5 X 50 $5.75 SUPER GORDO 6 X 64 $7.00 TORO 6 X 50 $6.00 TORPEDO 6 X 52 $6.00 Pequenos 4 x 38 $16.00 for 16 pack Rothschild 4.5 x 50 $6.25 Not a bad looking stick. It’s not going to win any awards in a beauty contest. I love the shiny smooth caramel and penny hued wrapper. Seams are visible. Some large veins but not obtrusive. The stick is on the soft side. It’s a bitch trying to dry box here in SE Wisconsin during the hot sticky summers. Humidity inside my humidor is less than the humidity in the room’s air. Still, it feels like the stick might be under filled. AROMAS AND COLD DRAW POINTS: From the shaft, I can smell lots of dark chocolate, caramel, cream, red pepper, malts, heavy on the steak sauce, cedar, mint, dried fruit, and cinnamon. From the clipped cap and the foot, I can smell salted caramel, chocolate, red pepper, cream, a very mineral component emanating from the foot, cinnamon, malt, and mint. The cold draw presents flavors of caramel, red pepper, cream, espresso, cocoa, mint, cinnamon, steak sauce, dried fruit, and cedar. And let’s not forget leather, earth and wood. The draw is free and clear…in fact a bit wispy and reedy. I was right. The cigar is under packed. This should be a quick smoke. First up to bat: My beloved malts, creaminess, red pepper, caramel, chocolate, coffee, raisins, mint, cedar, peanuts, baking spices, and black walnut. I’m impressed. But then I was impressed with the first stick I smoked from all 3 blends I bought: Habano Esteli, Especial Maduro, and Especial Habano. I have no recollection as to how I found out about this company. Must have been a stray email. Spit ballin’. But I am duly impressed with the bevy of products available from The House of Lucky Cigar and at such reasonable price points. Based on what I’ve smoked, I would have guessed these are $10 sticks. Complexity kicks in at only ½” smoked. Transitions are abundant. And there is a devastatingly long finish. If the Habano Esteli can keep this up, it’s going to score big in spite of my criticism of an under filled cigar. Torano, the king of the $5-$6 stick should be ashamed. Here Lucky Cigar is cranking out blends that are tasty, complex, and reek of boutique brand passion…and doing it for the same price as those crappy Torano blends. The creaminess is just so decadent that it syncs up the experience of shoving your face into a bowl of homemade whipped cream…and inhaling. I just now noticed that the strength is only barely medium. It is such a flavorful cigar that strength becomes irrelevant. The bottom half of the cigar is beginning to become a bit spongy. Damn. I knew it was too good to be true. Here we have an incredibly tasty blend and they opted out of using good rollers…hence the low price. Normally, it is the other way around. Good construction, mediocre cigar with flavors only of leather, earth, and wood with a dash of cocoa. Smoke time is a quick 20 minutes. Strength begins to rise from the ashes and shows a dab of something stronger lurking in the immediate future. This baby is cranking smoke like a house a’ fire. Flavors are super complex. If any cigar will make you smack your lips to elongate the presence of a delicious finish, this is the one. I’m having as much fun behaving like Jerry Mahoney as I am smoking the cigar. Strength has just moved on up to medium/full. The red pepper becomes a very potent black pepper. Smooth doesn’t begin to describe how this cigar goes down. Surprisingly, I’ve needed only a single touch up to the char line. For the dough, even putting up with the less than stellar construction, this is a great deal on what could have been a $10-$12 blend. Its flavor profile matches that of some of the finest blends I’ve reviewed. October in Wisconsin is the month of reckoning…the start of winter. The heat and humidity will disappear…allowing me to correctly dry box my review cigars. I believe the Habano Esteli by Lucky Cigar would do much better if allowed to divest itself of some of the intense humidity we are experiencing. Halfway point and smoke time is 30 minutes. Nicotine kicks in. Oy. Construction is going to force the Habano Esteli to take a hit when it comes time to rate it. There will be a dichotomy put into play of construction vs. flavor. Flavor will suffer. Yet, I can’t help but recommend this blend. Maybe with careful control of humidity the construction issues will dissipate enough to discard the criticism of an under filled cigar. Smoke time is 45 minutes. Now and again, I find myself puzzled. OK. Maybe more than just now and again…here we have some masterful blending and in order to keep the customer satisfied with a $6 cigar, they dropped the ball when it came to showing some quality control on the rolling process. I can’t be the first person to notice this. Lucky Cigar must be happy as their big list of blends probably sell like crazy. As long as the customer is happy, screw the rest. The blend continues on its path of flavor bomb status. No puff is like the previous one. A prize in every Cracker Jack box. No tattoos please. Nicotine is now clouding my vision. My typing has slowed down. Typos abound. I’m going to need to eat something as soon as I finish the Habano Esteli. Strength is a potent full. Deep Purple is on the music station. We toured with them in 1975 in England. One night, at the hotel we all shared, we decided to take a 2am swim in the indoor pool. We were having a load of fun when the cops showed up. Some resident of the hotel reported that there was a bunch of topless girls in the pool. Doesn’t say much for our physiques. Our long hair was a deception. The cops were ecstatic to meet Deep Purple. Curved Air? Not so much. Until our chick singer flashed the cops…then it was all about us. The last third is a real joy. The Habano Esteli doesn’t know when to quit. Complexity was achieved from the start. I’ve already smoked the other two blends and found them every bit as good as the Habano Esteli. The cigar fades to black after an hour of smoke time. Lucky Cigar sells their wares in singles, 5 packs and boxes. You can do what I did and buy 3 sticks from the large list of blends offered and just make sure you keep an eagle eye on the humidity. And now for something long ago and far away: It was 1982. Today is the first day of the Jewish New Year (Rosh Hashanah). Year 5778. So this is about as close as I can come with a Jewish holiday story. I have published this story a couple times but a reader reminded me he loved this story so I dug it up from a review back from April, 2014. I hope you enjoy it. And it is all true. You couldn’t make this shit up. I love music. I love playing bass. And my body of reviews has presented that to you. It was Passover day and I was stuck in the studio with Hall of Fame drummer Hal Blaine and a full orchestra. Sunset Gower Studios in Hollywood. Hal got me on board to do a Barbra Streisand album. It paid better than scale and it lasted two weeks…because we didn’t layer. It was done live. Nothing is scarier than sitting with some of the finest studio players who sight read and get it right on the first try. That was very intimidating. Now? Charlotte has to remind me every time I leave the house to pull my fly up. On my last night, Passover, Streisand showed up in the booth. I could see her and was blown away. I never thought I would see her; let alone possibly meet her. I didn’t know if she would have a phalanx of body guards to keep the lowly musicians away from her. From my vantage point, this didn’t seem to be the case. (My cousin, Fred Selden, is a legendary session reed player. He has made an incredible living doing TV and movies as well as playing pop and on serious jazz albums. At the age of 13, he led his own jazz band to tour in Europe. Back in the 70’s, he played on the “Donnie & Marie Show.” During pre-recording of the show’s numbers in the Gower recording studio, Marie was ushered out of the studio and into a special movie star trailer every time the band took their union sanctioned break. The Mormon family didn’t want her to associate with any of these iconic Hollywood session players.) The session broke around 7pm. I was packing up when Streisand approached Hal. Hal had played on many of her albums and they were old friends. Hal was courteous and introduced me. My knees were knocking. When she heard my last name, she asked if I had any family? I nodded yes as the ability for speech eluded me. She looked at both Hal and me and asked why we weren’t at home for Passover Seder? Hal’s real name is Harold Simon Belsky. We both shrugged our shoulders. Passover was at my dad’s that year. And I was a good hour on the freeway to get there from Hollyweird. She was fretting she was in the studio to begin doing her vocals…so she would totally miss out on her Seder. Though why she allowed this scheduling is a mystery that will go to my grave. I began packing my gear into my 1971 Datsun station wagon. She followed me out. “Screw it. I’m coming home with you.” Before I could say anything, she got into the front passenger seat. Her manager came running out and asked what the hell did she think she was doing? Back in 1982, Sunset Gower charged $250 per hour. She told him that she was going to a Passover Seder at my dad’s house in Long Beach. The manager flew off the handle and started screaming at her. I didn’t say a thing. I just watched as they argued. The manager leaned into my window. Streisand leaned over me to yell back. I was sandwiched with no way to escape. She told him he had no right to make her work on Passover and she would do what she damn well pleased. I was pissing my pants. A moment later, she got out of my Datsun. She leaned in and gave me a hug and winked at me as she walked back into the studio. She had never really intended to come home with me. She was just pranking her manager. I was relieved. What could I have possibly talked to her about? Not to mention that if she did come home with me, the scene would be right out of the movie, “My Favorite Year.” When I got to my dad’s, I told everyone what happened and my evil step mother went bananas. She was from the same neighborhood as Streisand in Brooklyn. She was on Cloud 9 at the thought that maybe Streisand would have attended our Passover Seder. For years after that, she told everyone who would listen about this story. The near miss. I never had the heart to tell her that it was never going to happen. A couple weeks later, I got a nice letter from Barbra. Hal gave her my address. Sometimes, you just never know where life will take a strange turn. The next bass session I did, with Hal’s endorsement, was a national Chevy commercial. No celebrities or stars attended. Categories: CIGAR REVIEWS

He wanted it spelled ‘poppa’ not ‘papa.’ He was definitive about that, but not about much else. I always wondered why. It seemed anachronistic, that spelling, but maybe that’s the point. He was from a different era. How could he not be? Maybe the word ‘poppa’ made him feel warm and fuzzy, and maybe ‘papa’ sounded — well, I don’t really know what. But that’s neither here nor there. Poppa was her protector. He intervened, without getting in the middle. He intervened secretly, for he could never protect her openly. Even Malkah realized that explicit protection, verbal defense for example, was just too dangerous. And it was bound to backfire. He kept secrets. And not just Malkah’s secrets. He kept the secrets all over the place. And not once was he tempted to reveal or exploit them. He never threatened either, not once, to reveal a secret. He never said things like, “it’s for the best…” and tell you something you didn’t want to hear. I think he knew it wasn’t for the best at all. He was not, in other words, one for transparency. But for that, Malkah loved her poppa. She could trust him. Well, up to a point, anyway. For while he kept things to himself, he was also somewhat unreliable. He couldn’t, for example, maintain a car to save his life. And his lack of attention to such mundane details as car maintenance led to some near misses in the so-called protection department. No. He couldn’t be counted upon for the ordinary stuff. But for the extraordinary, he was magnificent. When I think about it now, however, his parenting skills were fairly rudimentary. Let them be. That was it, really. Nothing more. He was a minimalist when it came to intervention. Never direct confrontation, Never direct caregiving. Benign neglect, he had down really well. Never gave an allowance, for example, in keeping with his motto: anybody can do it with money try and do it without Never gave a present that wasn’t used or broken or both. Never occurred that she might not be okay. Never occurred that she might need medical attention. Surely she could regenerate all by herself? Never occurred that she might not be able to solve most things on her own. Nope. She’d be fine. And why not? That worked. For most things. But not for everything. Let them just be. And so. Malkah grew up autonomous and competent, and solitary and as secretive as he. But one day, (not the only time, I might add) he called her in distress. This was the time that he told Malkah that he loved her. Actually, that’s not what what he said at all. It was one year during the Jewish Film Festival. And a family friend had made a film all about how damaged she was because her father never said he loved her. It wasn’t the best film on the planet, I might add. But it upset him. And so the tzaddik called his Malkah. “Did you see L’s film?” he asked. “She thinks he didn’t love her because he never said those words.” “Do I need to say it?” the tzaddik asked. It was clear to Malkah that he was very very upset. “No poppa,” she said. “You don’t need to say it.” He sighed in relief. He wasn’t about to say it. Malkah grew up thinking words of love were pretty stupid. The whole point was to show it, not to say it. People said love-words like that all the time.And then they’d beat the crap out of each other, both verbally and not. And sometimes words of love were just a tyranny. A form of entrapment. Words to bind you. Words to obligate. Words that weren’t true. Words you were expected to reciprocate. Words that put you on the spot. He never said those words. He didn’t need them. Instead, like a soldier, he put his body on the line. He showed her. He did for her. He took her with him. He kept her secrets. And so, as time went on, she did the same for him. He took care of things. He could make things happen. He could make things not happen. He could make bad things disappear. He could keep things to himself. He kept an eye out just in case. He’d go to the ends of the earth to prevent someone else’s disaster. He took things upon himself. He didn’t share the burden. People resented it. People whispered terrible things into Malkah’s ear. “Do you know your father this / Do you know your father that?” They were wrong, of course. It’s just that he never explained. Not to anyone. He just took care of things himself. And Malkah imprinted on that. Don’t ask. Don’t tell. It’s like the tzaddik invented that. How did he say ‘I love you?’ How did he say how much he loved, and why? He didn’t have to. He didn’t have to say anything.

Atlanta Municipal Court Judge Gary Jackson was one of the judicial representatives who witnessed Gov. Nathan Deal’s signing of House Bill 370 at the Georgia Capitol on May 8. The legislation amends the Georgia Code to enable the Council of Municipal Court Judges to create and administer savings and deferred-compensation plans for its members. Jackson, a Jewish native Atlantan who got his law degree from the University of Georgia, is the president of the council. He also is the founder of Gate City B’nai B’rith’s Pinch Hitter Program. H.B. 370 was sponsored by Republican Reps. Scott Hilton of Peachtree Corners, Matt Hatchett of Dublin, Jay Powell of Camilla and Barry Fleming of Harlem.

As one of North Shore Chicago’s premier Jewish funeral providers, Weinstein & Piser Funeral Home, Wilmette is proud to help families honor their loved ones. Since 1890, we have served Chicago’s communities and offer traditional and modern funeral services to Orthodox, Conservative, Reform and secular families. Our experienced funeral directors are well-versed in the customs and rites associated with Jewish funeral traditions and are dedicated to meeting every family’s needs and wishes. - Catered Receptions Personalized funeral services Whether you prefer a traditional funeral service or a modern celebration of life ceremony, the professionals at Weinstein & Piser Funeral Home can tell your loved one’s life story like no one else can. Our team members are especially gifted at creating one-of-a-kind tributes that reflect a person’s passions and personality—and they can find inspiration almost anywhere. Did dad spend his Sundays hitting the links? We can throw a golf-themed celebration with personalized golf balls and a putting green. Was grandma an accomplished painter? We are happy to display her artwork in our chapel. As you can imagine, there are literally thousands of ways to celebrate a person’s life. How will you honor your loved one? Professional catering is also available. We can take care of the food and drinks, so you don't have to worry about it in your time of need. Built in 1970, Weinstein & Piser Funeral Home features 2 modern chapels. Sinai, our larger chapel, seats up to 450 guests. Masada, our more intimate chapel, seats approximately 250. Both offer modern audio and video technology. A family gathering room directly off the Sinai chapel provides a quiet place of remembrance before or after services. We also offer mechitzah seating for funeral and prayer services. Directly inside the main entry of Weinstein & Piser Funeral Home hangs a beautiful, wall-mounted tree of life. Each bronze leaf represents the memory of a departed loved one. Proceeds from these memorials benefit Keshet, a Northbrook non-profit that assists Chicago-area children and adults with intellectual challenges. The atrium features a colorful stained-glass depiction of the 12 Tribes of Israel: Reuben, Simeon, Judah, Issachar, Zebulun, Benjamin, Dan, Naphtali, Gad, Asher, Ephraim and Manasseh. We Honor Veterans At Weinstein & Piser Funeral Home, we understand the unique needs of America’s veterans and their families. As a Level Four Founding Community Partner with We Honor Veterans, we are honored to serve our nation’s heroes and take this responsibility seriously. We have taken steps to ensure our staff is knowledgeable of all the benefits available to military veterans and their families. In addition, we host community events annually in honor of our veterans and work closely with local veterans organizations. With respect, integrity and dignity, we will walk you through the steps of creating a veteran’s memorial service that truly honors the life and sacrifice of your loved one. Convenient Chicago funeral home Our location in North Shore is close to many Chicago-area synagogues. In fact, 4 synagogues are less than 4 miles away from Weinstein & Piser Funeral Home: Ezra-Habonim, Niles Township Jewish Congregation; Beth Hillel Congregation B'nai Emunah; Beth Hamedrosh Hagadol Kesser; and Kehilat Chovevei Tzion. We also have ample parking in a private lot on the side of our building. Losing a loved one is an emotional and difficult experience, and we are committed to providing compassionate, professional and personal service. For us, there is no greater responsibility than preserving and honoring the legacy of a life. Please give us a call for any reason at all. We are available 24/7. In 2015, 2 prominent Chicago-area funeral homes—Weinstein Brothers and Piser Funeral Chapels—joined to form Weinstein & Piser Funeral Homes. Both of the firms are more than a century old and have fascinating histories. We’ll start with the story behind Weinstein Brothers and then go into more detail about Piser Funeral Chapels. The history of the Weinstein Brothers funeral firm In the 1890s, Louis and Jacob Weinstein founded Weinstein Brothers in Chicago. Louis’s son Myron joined the company soon after and expanded the business, adding a North Side branch in 1937. As the business continued to grow, Myron and his son Joel moved to the North Shore suburb of Wilmette and opened a state-of-the-art facility in 1970. The history of Piser Funeral Chapels Sam Piser also believed in providing honest, caring and professional service and, in 1916, began offering funeral care to the Jewish immigrant community in Chicago. Through the addition of several other funeral companies, Piser Funeral Chapels became one of the preeminent funeral providers serving Chicagoland. Following in the footsteps of his forefathers, Alan Yaffe—our community development representative—is the third generation of the Piser family to serve our community’s families. The funeral firms join together In 2015, Weinstein Brothers and Piser Funeral Chapels joined together and, just as in 1890, we continue our tradition of compassion and high standards of service. Today, we are a member of the Dignity Memorial® network of funeral, cremation and cemetery service providers. Funeral services for veterans and public servants Every day, brave men and women risk their lives to defend our freedom—and we can’t thank them enough. At Weinstein & Piser Funeral Home, we are honored to serve veterans and military families. Our funeral directors are experienced in providing military funeral honors for veterans and work with all branches of the U.S. armed services. And as a participant of the Dignity Memorial® Homeless Veterans Burial Program, we provide funeral services to homeless and indigent veterans at no cost. We also recognize the courageous public servants who keep us safe. Through the Dignity Memorial Public Servants Program, we provide free funeral services to police officers, law enforcement officials, paramedics and other public servants who fall in the line of duty. The program also offers extended counseling services to family members and the opportunity to create an internet tribute. Committed to the North Shore community In addition to serving families through our funeral home, the dedicated team at Weinstein & Piser Funeral Home is involved in many community organizations around the North Shore area. For more than 20 years, we have worked with Keshet, a non-profit organization in Northbrook that assists Chicago-area children and adults with intellectual challenges. Through a program called Keshet Gadol, we help bridge the gap that exists in community-based programs serving adults with intellectual and developmental disabilities. We provide jobs and vocational training at our funeral home for those in this program. Participants help with various tasks such as preparing folder presentations for families. Team members are also involved with B’nai Brith International and B’nai Brith Sports Lodge, the Jewish United Fund’s Young Leadership Division, and are board members of their synagogues. To complement our full range of funeral services, Weinstein & Piser Funeral Home extends an invitation to all families to join us for our annual community events. On Veterans Day, we work with local cemeteries to honor war veterans. Our commitment to those who have served isn’t confined to one day; we also host a monthly meeting for veterans at our funeral home complete with speakers and refreshments. If you are interested in attending, please contact us for more information on dates and times. Typically held in June or July, our Annual Remembrance Day event is an opportunity for families to join us as we celebrate the lives of those we've lost throughout the year. This is also a chance for families to unite and gain a sense of peace from the healing power of community. We invite community leaders and rabbis from area synagogues to join us as well. Guests recite psalms and enjoy refreshments after the service. Weinstein & Piser Funeral Home welcomes everyone to enjoy these events and others throughout the year. "Only suggestion is to improve ability to acknowledge online condolences. Should be able to reply to those people who took the time to acknowledge a death. I'm sure in this technology era there is awa)..."See More Verified Burial & Memorial Service Customer "From my first phone call and visit, all my needs were handled with the utmost compassion and professionalism. I truly appreciate the care that was extended to me and my family" Verified Burial & Memorial Service Customer "As indicated: the arrangements, ambience, service and information and presentation were outstanding and empathetic to me & my family for the two occasions noted" Verified Burial Customer "The service, the experience could not have been better, we are so grateful to care for love for a difficult time as painless as possible, his recommendations were superb." Verified Burial & Memorial Service Customer "The service was great. However the transportation to the cemetery was slightly disorganised because it was a small family procession and the usual procedures werent followed -tagging the cars, etc." Verified Cremation & Memorial Service Customer We cherish the community we serve and invite you to join us for our upcoming events.

To develop Home for Dinner, a synagogue-driven food-based initiative to be piloted in the San Francisco Bay Area to promote, support and enhance Jewish family life with development of resource and how-to guides, and an educational and training network for synagogue school officials. American family life, including American Jewish family life, has spun more and more out of control, with overscheduled kids and under-connected families. Dinnertime is a time when adults and children can come together after being apart throughout the day, a unique time for families to break bread, interact and reconnect. Home for Dinner engages families in their home, students in the classroom, and the families as a community together at the synagogue. This multi-faceted approach seeks to re-connect children, parents, and their synagogue community as they explore together the dynamic interplay of Jews, food, and our complex family lives

Noisy, vibrant and truly multicultural, London is a megalopolis of people, ideas and frenetic energy. The capital and largest city of , and of the wider , it is also the largest city in Western and the European Union. Situated on the River Thames in , Greater London has an official population of a little over 8 million, but the estimate of between 12 and 14 million people in the greater metropolitan area better reflects its size and importance. Considered one of the world’s leading “global cities”, London remains an international capital of culture, music, education, fashion, politics, finance and trade. Among international tourists, London is the most-visited city in the world. The name “London” used to refer only to the once-walled “Square Mile” of the original Roman (and later medieval) city (confusingly called the “” or just “The City”). Today, London has taken on a much larger meaning to include all of the vast central parts of the modern metropolis, with the city having absorbed numerous surrounding towns and villages over the centuries, including large portions of the surrounding “home counties”, one of which – Middlesex – being completely consumed by the growing metropolis. The term Greater London embraces Central London together with all the outlying suburbs that lie in one continuous urban sprawl within the lower Thames valley. Though densely populated, London retains large swathes of green parkland and open space, even within the city centre. Greater London is all of the area surrounded by the M25 orbital motorway, and consists of 32 London Boroughs and the City of London that, together with the office of the Mayor of London, form the basis for London’s local government. The Mayor of London is elected by London residents and should not be confused with the Lord Mayor of the City of London. The names of several boroughs, such asor , are well-known, others less so, such as or . This traveller’s guide to London recognises cultural, functional and social districts of varying type and size: Vibrant historic district made famous by a group of turn-of-the-century writers and for being the location of the British Museum, the University of London and numerous historic homes, parks, and buildings. Part of the Borough of Camden. The City is where London originally developed within the Roman city walls and is a city in its own right, separate from the rest of London. It is now the most important financial centre in the world, but an area where modern skyscrapers stand next to medieval churches on ancient street layouts. One of the main shopping and entertainment districts. Incorporates some of London’s theatreland. Part of the City of Westminster and Borough of Camden. Buffer zone between London’s West End and the City of London financial district, home to the Inns of Court West End district comprising Leicester Square, Chinatown, Trafalgar Square and Piccadilly Circus and the centre of London’s cinema and theatre land Some extremely well-heeled districts of west central London and most of the city’s premier shopping street Lively market, interesting history, the world famous carnival and a very ethnically diverse population Largely residential district of northwest central London with lots of mid-range accommodation, famous for its canal and houseboats. Dense concentration of highly fashionable restaurants, cafés, clubs and jazz bars, as well as London’s gay village all mixed in with a cluster of sex shops and seedier adult entertainment venues. Soho is also home to many TV production facilities. The name South Bank is usually used to refer specifically to the complex around the National Theatre near Waterloo and the London Eye. The wider area South of the Thames, including Bankside (Tate Modern and the Globe Theatre) and up to Borough, was historically the location of the activities frowned on by the Puritans who exiled theatre, cock-fighting and bear fights from the original walled City of London to the south of the river. An extremely well-heeled inner London district with famous department stores, Hyde Park, many museums and the King’s Road A city in its own right, the seat of government and an almost endless list of historical and cultural sights, such as Buckingham Palace, The Palace of Westminster (Houses of Parliament) and Westminster Abbey. A diverse area of north London that includes eclectic Camden Town A traditional working class heartland of inner London to the east of The City, made famous by countless movies and TV shows, and home to trendy bars, art galleries and parks, especially in the Shoreditch, Hoxton, and Old Street area. On the pretty southern banks of the Thames; location of the Greenwich Meridian, Observatory, and the National Maritime Museum. Hackney has become fashionable in recent decades and is home to a thriving arts scene as well as many trendy cafés, bars, and pubs. Borough in west London with a diverse population and the home of the BBC, plus a hotbed for professional football. Literary north London and the wonderful open spaces of Hampstead Heath. Area to the north of Clerkenwell that has undergone huge gentrification since 1990. A diverse multicultural district to the south of the River Thames; includes LGBT-friendly Vauxhall, more middle class Clapham and the Caribbean flavours of Brixton. Inner southern districts of London; traditionally residential, with a large melting pot of communities. The area retains some leftfield, quirky attractions. You can find a restaurant from just about any ethnic group in the world. Grand Thames-side areas and open green parks in the north, and dense housing in south. Largely made up of lush green middle-class/bourgeois suburbs, many of which were formerly part of the counties of Middlesex, Hertfordshire and Buckinghamshire before being absorbed into Greater London. Containing many commuter suburbs with housing in varying styles, as well as the buzzing urban centres of , , and , all four having cultural facilities in their town centres with leafy residential neighbourhoods fanning out from them. Mostly originally part of the county of Essex, taking in former industrial areas on the upper Thames Estuary such as Beckton, Barking and Dagenham. To the North East lies the gateway to the affluent Epping Forest area. Taking in much of the ancient English county of Middlesex (which many local residents still identify with rather than “London”) and former parts of Buckinghamshire. Heathrow Airport is located in this part of the city. Home to the annual tennis Championships and wombling Wimbledon Common Leafy Thames-side scenery, Hampton Court Palace, the botanical gardens and some major parklands - “When a man is tired of London, he is tired of life; for there is in London all that life can afford” — Samuel Johnson Settlement has existed on the site of London since well before Roman times, with evidence of Bronze Age and Celtic settlement. The Roman city of Londinium, established just after the Roman conquest of Britannia in the year 43, formed the basis for the modern city (some isolated Roman period remains are still to be seen within the City). After the end of Roman rule in 410 and a short-lived decline, London experienced a gradual revival under the Anglo-Saxons, as well as the Norsemen, and emerged as a great medieval trading city, and eventually replacedas the royal capital of England. This paramount status for London was confirmed when William the Conqueror, a Norman, built the after the conquest in 1066 and was crowned King of England in . London went from strength to strength with the rise of England to first European then global prominence, and the city became a great centre of culture, government and industry. London’s long association with the theatre, for example, can be traced back to the English renaissance (witness the Rose Theatre and great playwrights like who made London their home). With the rise of Britain to supreme maritime power in the 18th and 19th centuries (see ) and the possessor of the largest global empire, London became an imperial capital and drew people and influences from around the world to become, for many years, the largest city in the world. England’s royal family has, over the centuries, added much to the London scene for today’s traveller: the, , , , , and being prominent examples. Despite the inevitable decline of the British Empire, and considerable suffering during(when London was heavily bombed by the German Luftwaffe in the Blitz), the city is still a top-ranked world city: a global centre of culture, finance, and learning. Today London is easily the largest city in the United Kingdom, eight times larger than the second largest, , and ten times larger than the third, , and dominates the economic, political and social life of the nation. It is full of excellent bars, galleries, museums, parks and theatres. It is also the most culturally and ethnically diverse part of the country, and arguably of the whole of Europe as well, making it a great multicultural city to visit. Samuel Johnson famously said, “when a man is tired of London, he is tired of life”. Whether you are interested in ancient history, modern art, opera or underground raves, London has it all. The City and Westminster If you ask a Londoner where the centre of London is, you are likely to get a wry smile. This is because historically London was two cities: a commercial city and a separate government capital. The commercial capital was the. This had a dense population and all the other pre-requisites of a medieval city: walls, a castle (The Tower of London), a cathedral (St Paul’s), a semi-independent City government, a port and a bridge across which all trade was routed so Londoners could make money (London Bridge). About an hour upstream (on foot or by boat) around a bend in the river was the government capital (). This had a church for crowning the monarch (Westminster Abbey) and palaces. As each palace was replaced by a larger one, the previous one was used for government, first the Palace of Westminster (better known as the Houses of Parliament), then Whitehall, then Buckingham Palace. The two were linked by a road called The “Strand”, old English for riverbank. London grew both west and east. The land to the west of the City (part of the parish of Westminster) was prime farming land (and for example) and made good building land. The land to the east was flat, marshy and cheap, good for cheap housing and industry, and later for docks. Also the wind blows 3 days out of 4 from west to east, and the Thames (into which the sewage went) flows from west to east. So the was up-wind and up-market, the was where people worked for a living. Modern-day London in these terms is a two-centre city, with the area in between known confusingly as the West End. Despite a perhaps fair reputation for being unsettled, London enjoys a mild climate on average. As much as one in three days on average will bring rain, though sometimes for only a short period. In some years, 2012 being an example, there was no rain for several weeks. The fact that Londoners would find this remarkable should be an indication to visitors from drier climates of what they may be in for! Extreme weather is rare. Occasionally there may be heavy rain that can bring localised flooding or strong winds that may down trees and damage roofs, but overall you are unlikely to encounter anything too lively. Winter in London is mild compared to nearby continental European cities due to both the presence of the Gulf Stream and the urban heat effect. The average daily maximum temperature is 8°C (46°F) in December and January. The coldest temperature recorded in London stands at −16.1 °C (3.0 °F) and was recorded at Northolt during January 1962, but this occurred during one of the coldest winters ever seen in the UK. Daylight hours become increasingly shorter with darkness falling at 15:00 in December. Days continue to be short up until March when sunset starts to occur after 19:00. Snow does occur, usually a few times a year but rarely heavily (a few years being exceptions such as the winters of 2009 and 2010, with temperatures dipping down to sub-zeros regularly). Snow in London can be crippling, as seen at the end of 2010. Just 7 cm (3 in) of snow will cause trains to stop running, airports to see significant delays, and the postal service to come to a halt. London is a city which does not cope well with snow; walkways, stairs, and streets will not be cleared by shovels or ploughs. The streets will be salted/gritted, but will remain slick and snow/slush covered until the sun melts it away. This is due to a lack of widespread snow-clearing infrastructure as the city does not often see snow. Spring in the capital can be something of a weather rollercoaster with big variations in temperature day by day. It can be a very wet time of year, but the increases in day length from March onwards and steady temperature increases as the season progresses can make it a pleasant time to visit. Days can be mild and warm, but the temperature will often dip at night as the sun’s warmth dissipates. The beginning of spring in March can be as cold as winter, so be sure to bring something warm to wear! Summer is perhaps the best season for tourists as it has long daylight hours as well as mild temperatures. The average daily high temperatures in July and August are around 24°C (75°F). The highest temperature ever seen in London stands at 38.1°C (100.6°F), which was recorded on 10 August 2003 at Kew Gardens. Humidity across the city can increase and stay high over the course of several days and nights, leading to unexpectedly muggy conditions. Also, upon occasion, clouds of dust from storms in the Sahara desert can be blown across Europe and lead to increases in pollution levels. Despite the increased warmth, the weather in summer can be variable. Occasional prolonged instances of rain and unexpected dips in temperature can occur. If you’re coming during the summer it is still advised to dress in layers and bring some waterproofs! Autumn in London can vary from year to year: In some years September and October can see temperatures not far below those seen in summer due to a phenomenon known as an “Indian summer”, but in other years the temperature can decrease rapidly to winter levels and stay there. Autumn tends to be the wettest and windiest season but, again, this can vary from year to year. Day length at the beginning of autumn is near that of summer, meaning that a September trip can still be as easy to plan as an August one. Mid-autumn is also a wonderful time to wander one of London’s many tree-filled parks as the leaves fade from green to gold. Another benefit of a September trip is that school-aged children return to school at the beginning of the month, meaning that some tourist attractions may be quieter. It’s best to see autumn in London as being like a box of chocolates: You never know what you’re going to get! Tourist information centres London has no centrally located tourist information centre. The City of London Information Centre, as the last remaining information centre in any of the Central London boroughs, is now the only impartial, face-to-face source of tourist information in Central London. It is located in St. Paul’s Churchyard, next to St. Paul’s Cathedral, and is open every day other than Christmas Day and Boxing Day, M-Sa 09:30-17:30 and Su 10:00-16:00. There is no office for tourist information for the UK or for England. Map of London London receives more flights than any other city in the world. It is served by five airports (all airports code: LON). Travelling between the city and the airports is made relatively easy by the many public transport links. If transiting through London, check the arrival and departure airports carefully as transfers across the city may be quite time consuming. Other regional UK airports are conveniently accessible from London. They offer a growing number of budget flights, which may be faster, depending on where in London your destination is. National Express offers fast, direct inter-airport coach service between Heathrow, Gatwick, Stansted and Luton at least hourly. Heathrow-Gatwick take 65 min (£18), and Heathrow-Stansted services take 90 min (£20.50). Services between Stansted and Luton run every two hours. It’s essential to allow leeway, as London’s motorways are often congested to the point of gridlock. Some of these coaches have toilets on board. - Main article: Heathrow Airport ( ). London’s largest airport and the world’s busiest airport in terms of international passenger movements, with services available from most major airports world-wide. More than 77 million passengers used Heathrow Airport during the period of Jul 2016 to Jun 2017. Passengers travelling from Middle East can book flights with Etihad Airways and Oman Air through Abu Dhabi and Muscat respectively. Heathrow has 4 active terminals. Terminal 1 has been closed and is being demolished. - Terminal 2, the Queen’s Terminal is the Star Alliance terminal. - Terminal 3 has a few Oneworld flights: Virgin Atlantic, British Airways (Barcelona, Budapest, Gibraltar, Helsinki, Lisbon, Prague, Vienna, Warsaw), various international carriers such as American, Cathay Pacific, Emirates and Qantas. Some Delta flights. - Terminal 4 is the SkyTeam terminal. It is located to the south of the airport. - Terminal 5 is the Oneworld terminal. It is west of the airport, close to the M25. Here’s a quick summary of transport options from Heathrow to central London: - Fastest: by Heathrow Express rail (Paddington Station – Heathrow 1, 2, 3 & 5), ☎ . Every 15 min, journey time 15 min. Travelcard & Oyster card not valid. These train lines terminate at London Paddington. They are often not the fastest way to a final destination in London. One way, adult prices: £5.50 (90-day advance purchase), £18 (if purchased online or from ticket machine/office), and £23 when purchased onboard; round trip is £34. - Second fastest: by Heathrow Connect rail (terminal 3), Arriva Hotel (Paddington Station – Heathrow 1, 2, 3 & 4), ☎ . Travelcard & Oyster card not valid to Heathrow. Often requires a change for Terminals 4 or 5. Follows same route as Heathrow Express but stops at several stations to London Paddington so journey is 25 minutes and trains less frequent. Heathrow Connect trains are poorly marked at the airport and at Paddington. Ask a Heathrow Express attendant how to get to the train from the airport. For the return trip, Heathrow Connect leaves from Paddington Platform 12. One way £9.10, round trip £17.80. - Cheapest: by London Underground (Piccadilly line), ☎ . Every few minutes, journey time ~1 hour, depending on your destination. For the cheapest single fare ask for an card (£5 refundable deposit). A Zone 1-6 Travelcard is valid. Train for central London M-Th 05:02-23:45, and non-stop F 05:02 to Su 23:28. When travelling from central London, some Piccadilly trains don’t go to the airport. During the day trains are at least every 10 minutes and usually more frequent. Weekend engineering works can result in replacement buses being run in place of the trains – check with the Transport for London website beforehand. With Oyster one-way £2.90 (off-peak) to £4.80 (peak). - Bus N9 operates service from midnight-05:00 between Heathrow and Piccadilly Circus and Trafalgar Square, roughly following the Piccadilly Line into central London. Buses depart every 20 minutes and take ~1hr15min to reach central London. Flat fare of £1.50, accepts Oyster Card or Contactless Credit/Debit, but not cash. - Taxi. A taxi (“black cab”) from Heathrow to central London will cost £45-60. You may wish to consider taking a taxi if you have a lot of baggage or small children. - Pre-booked Mini Cab. A booked sedan transfer from Heathrow to central London will cost £39-44. The fare is fixed, regardless of traffic conditions or route. There are dozens of companies serving Heathrow, just google ‘heathrow minicab’. Once booked, the driver will be waiting for you with a sign bearing your name in the arrivals area. Tipping when using minicabs is not required, although it is certainly welcome. - Also: to South London, ☎ . Bus 285 or taxi to Feltham railway station (20 min) then a train to London Waterloo on the or Clapham Junction in . Bus X26 is an express route calling at Hatton Cross, Teddington Broad St., Kingston Wood St., Kingston Cromwell Rd., New Malden Fountain, Worcester Park, Queen Victoria, Cheam Broadway, Sutton Police Station, Carshalton High St., Wallington Green, East Croydon & West St Michaels bus station. Zone 1-6 Travelcard valid on all London buses and trains. £2 single. - Airport Parking. Heathrow Terminal 5 Parking. - Main article: Gatwick Airport ( ). London’s second airport, also serving a large spectrum of places world-wide. It is split into a North Terminal and South Terminal. The two terminals are linked by a free shuttle train (5 minutes). The British Rail train station is located in the South Terminal. Transport options into central London: - By rail: Gatwick Express, ☎ . Every 15 min, journey time 30-35 min. To London Victoria. Travelcard not valid. One way £19.90, round trip £33.20, for the cheapest fare visit their website. - By rail: Southern Railway, ☎ . At least every 15 min, journey time 35-40 min. To London Victoria via Clapham Junction (same route as Gatwick Express – but with intermediate stops). Much cheaper than Gatwick Express – £13.50 (cheaper if booked in advance). - , ☎ . To London Bridge, Blackfriars, City Thameslink, Farringdon, St Pancras International, Luton Airport and further north. Much cheaper than Gatwick Express – about £10 (they occasionally have advance tickets priced at half that). - By bus: easyBus. Every 15-20 min, journey time 60-90 min. To Earl’s Court/West Brompton. One-way prices start from £2. Book online. - By bus: National Express. Every 30 min, journey time 75-110 min. To London Victoria. One-way prices start from £7. Book online. - By Minicab, ☎ . Journey time 90-120 min. ~ £70. - By car. 47 km (29 mi). - By cycle. There is a long-distance cycle path into Central London, but as it involves an indirect route, going over the North Downs and through South-East London, it will likely be quite a ride. For adventurous people. When departing, no drinking fountains are to be found in the South Terminal departure lounge after passing through security. - Main article: Transport options into central London: - By rail: Stansted Express to London Liverpool Street, ☎ . Every 15 min, journey time 45-60 min. Single £23.40, return £37.50. Book 30 days in advance: single £8, return £16. Travelcards not valid. First class fares available. Children aged 5-15 travel at half fares. Most budget carriers’ websites offer reduced price deals for the Stansted Express.. - By rail then London Underground: Stansted Express to Tottenham Hale then London Underground (Victoria line), ☎ . Every 15 min. If you are going to South London, the West End or West London then take the Stansted Express to Tottenham Hale then the London Underground (Victoria line). At Tottenham Hale ask for an card for the best fare. Single £21.00, return £33.50, then £3.20 (peak)/£2.70 (off-peak) for single Oyster fares to central London by Underground. Cash Underground fares cost considerably more.. - By coach: National Express, ☎ . Every 15-30 min. Journey time to Stratford: 1 hour. To Liverpool Street: 80 min. To Victoria: 90 min. To Stratford (tube: Stratford) or Victoria (tube: Victoria). Folding bicycles only. To Stratford: £8 single, £14 return. To Liverpool Street: £7.50 single (online in advance?). To Victoria: £10 single, £16 return. Travelcards not valid. - By minibus: EasyBus. To Baker Street (tube: Baker Street) From £2 (advance web purchase) to £8 single. Travelcard not valid.. - By taxi, ☎ . Journey time 90-120 min. The airport is a long way from central London. It’s normally a better idea to take a train to Liverpool Street and continue by taxi from there. approx £70. - By Minicab, ☎ . Journey time 90-120 min. Stansted Airport Cars, located just outside of the terminal complex. approx £70. London Luton Airport ( ). is London’s fourth airport after , and . It’s nearer to central London than the latter two airports at 35 mi (57 km) north of central London and situated 1.7 mi (2.8 km) east of town centre. It’s a major hub for easyJet, Ryanair, Wizz Air, Thomson Airways and Monarch Airlines. The vast majority of routes served are within Europe, although there are some charter and scheduled routes to destinations in Northern Africa and Asia. Like Stansted, it is commonplace for some passengers on early morning flights to sleep in the terminal before their flights. There can be heavy traffic congestion on the access road caused by the surge of early flights. The Parkway Airport station, which serves the terminal, is about 20 minutes walk back into town, although there is a regular shuttle bus charging £1.60 to take you to the station. If your train ticket says Luton Airport (rather than Luton Airport Parkway), then the bus ride is included in the ticket. Other airlines using the airport include Aer Arann, FlyBE and El Al, to cities primarily in, Europe, North Africa and the Mediterranean Basin. If leaving on a morning flight (departing between 07:00-08:30), it is advisable to leave extra time to check in and clear security. - By rail. Journey time: 20-55 min. £12.50 one way. Travelcard not valid. The airport has its own railway station “Luton Airport Parkway”, served by trains 24 hours a day from Central London using “Thameslink” or “East Midlands Trains”. There are up to 10 trains an hour, depending on the time of day. All trains go to London St Pancras International, but many also continue on to Blackfriars, London Bridge and Elephant & Castle, Gatwick Airport and Brighton. The station is nearly 2 km (1 mi) from the terminal building, a shuttle bus service connects the terminal and airport every 10 min, costing £1.60 each way. At rush hours this journey can take up to 25 min. Railway ticket offices sell through tickets to Luton Airport that include the shuttle bus, although some ticket office staff may not be aware of this if the station doesn’t have direct trains to Luton. If the destination on your ticket says “Luton Airport” the shuttle bus is included, but if it says “Luton Airport Parkway” you will have to buy a bus ticket. - By coach: Green Line number 757, ☎ . Every 20 min, journey time 90 min. To Victoria (tube: Victoria) via Brent Cross, Finchley Rd tube station, Baker St, Marble Arch and Hyde Park Corner. £14 one way if bought from the driver, tickets can be purchased in advance online from £2. Service is run by Greenline and in conjunction with easyBus (but can be used by all travellers regardless of airline you travel with). Travelcard not valid. - By coach: National Express, ☎ . Every 20 min, journey time 90 min. To Victoria (tube: Victoria) via Golders Green and Marble Arch. From £1 (advance web purchase) one way. Travelcard not valid. - By car. 60 km (34 mi) north of London, just off the M1 motorway which connects London with the Midlands and the North of England. Depending on where you are travelling from in London and time of day, journey times take 45-90 mins. Road users should plan their journey and check traffic conditions, as if an incident occurs on London’s busy roads, journey times can dramatically increase. It costs £2 to stay in the “drop off zone” for a maximum of 10 minutes (non-extendable without penalty). There is also a short stay car park nearby. The “Medium stay” car park allows a short period of free parking (30 minutes), so passengers may be left here to catch the shuttle bus to the airport and collected, if the arrival time is known with certainty. No parking or drop-off is permitted at any other roadside locations – this is enforced by cameras and “parking charges” of £80 (£40 if paid promptly). London City Airport London City Airport ( ). London’s fifth largest airport. A commuter airport close to the City’s financial district, and specialising in short-haul business flights to other major European cities. There are also routes to holiday destinations that include , and . The airport is located 11 km (6.9 miles) east of the City of London and a short distance from Canary Wharf. It mainly offers flights to major European cities by full service carriers. British Airways operates two services a day toon weekdays and a daily service on weekends using an Airbus A318 in an entirely business class configuration. You may find that this may be your cheapest London airport to fly to, especially if you add £10 or more in transfer costs from outlying airports. The airport has its own station on the Woolwich Arsenal branch of the Docklands Light Railway (DLR). Minimum check-in time for most airlines is around 30 minutes, with some offering 15 minute check-in deadlines. Queues for security can be long at peak business times. Touchdown to the DLR (including taxi, disembarkation, immigration and baggage reclaim) can be as fast at 5 minutes, although 15 minutes is normal. To get to the city centre the following options exist: - By Docklands Light Railway (DLR). See also: . The DLR runs to Bank and Stratford stations. You can change to the Jubilee line at Canning Town which heads to Canary Wharf and then on into central London. Travelcard valid. - By taxi. Journey time approximately 30 min. £20-35. - By car. 10 km (6 mi). - By bus. Take the 474 bus to Canning Town station and then the 115 or N15 into central London. See also: . Travelcard valid. Other airports near London - London Southend Airport ( ), ☎ , e-mail: [email protected]. airport serves a range of destinations in Europe with Aer Lingus Regional and easyJet. By rail, a journey time of 55-65 min. Travelcard not valid. The airport has its own railway station “Southend Airport”, and is served from Liverpool Street, via by trains 17 hours a day. There are up to 8 trains an hour, depending on the time of day. The station is ~200 m from the terminal building. - Lydd Airport ( ). (aka London Ashford Airport) has seasonal, limited services and is used primarily for businesspeople. - Southampton Airport ( ), ☎ . Every 30 min, journey time 1 hour. This is not a London airport, but it is accessible enough to serve the capital, especially South West London. A couple of budget carriers serve European destinations are based here. Direct trains connect Southampton airport to London Waterloo station. £30-35 round trip. Bournemouth Airport similarly operates a couple of Ryanair flights and others, and is not too far west on the train line from Southampton. - Birmingham International Airport ( ), ☎ . Every 20 min, journey time 72 min with Virgin Trains. This is another non-London airport worth considering as a less congested and hectic alternative to Heathrow, being just over an hour away from London. As a major airport serving the UK’s second largest city, there is a good choice of long distance and European destinations. Direct trains connect Birmingham International to London Euston and Watford. The train station is connected to the terminal via a free shuttle train (2 min). From £10 (advance web purchase) one way, £35-100 round trip. - Other small airports, such as Oxford Airport can also be useful. Kent International Airport and Shoreham Airport (near Brighton) are similarly small. - In terms of reachability from London, the Paris airports (which are connected to London by RER and then Eurostar) can also be an option. However, Eurostar does not offer any kind of combined tickets bundling airfare and the train ride and Eurostar can be quite expensive. Wikivoyage has a guide to. London is the hub of the British rail network – every major city in mainland Britain has a frequent train service to the capital, and most of the smaller, provincial cities and large towns also have a direct rail connection to London of some sort – although the frequency and quality of service can vary considerably from place to place. Rail fares to London vary enormously from very cheap to prohibitively expensive – the golden rules are to book Advance tickets for a particular train time, don’t travel into the city on Friday afternoons and Sundays, and avoid leaving buying tickets until the day of travel. There are three basic types of ticket, which are summarised below. Much of the advice applies to rail travel in general within the United Kingdom. - Anytime – travel on any train, any operator at any time, returning within one month with few restrictions. Very expensive however – on a long distance journey from Northern England or Scotland for example – an Anytime return ticket to London won’t leave you with any change out of £250! - Off-peak – travel on certain trains within a specific time-frame; again returning within one month. Typically this excludes anything that arrives into London during the morning rush hour (before 10:00 typically), or any train which departs during evening rush hour (16:30-18:30). Weekends generally carry no restrictions on the use of Off-Peak tickets. There are however, a monumentally complex number of exceptions for which Off-Peak tickets are and aren’t valid which are barely fathomable to the British, never mind overseas visitors. If you are in any doubt at all about the validity of an Off-Peak ticket, ask a guard at the station or a ticket office before getting on a train – as on-train conductors can be notoriously unforgiving. Super Off-Peak tickets have further restrictions on the time at which they can be used and differ depending on the train operator. Again, ask at the ticket office or the guard before boarding the train. - Advance – travel on a specific day and train time, booked up to 12 weeks in advance either in person at a railway station, over the telephone, or online. Two Advance single tickets for the outward and return legs of the journey are generally cheaper than the Off-Peak return ticket. Better deals can often be had by going directly to the train operator’s website. The earlier you book, the more you save – you can get down to as little as £12.00 one-way from Scotland for example, but these tickets are non-refundable, and cannot be used on anything other than the date, train time and operator that is printed on the reservation. Go on any other train and get caught and you will be obliged to pay the Anytime fare for the journey you are making – which, as we’ve said before, is hideously expensive! The local and commuter rail companies within the London and Home Counties area also have a bewildering array of special fares which are all in essence, variations of the Off-Peak ticket and are far too detailed to cover here – go directly to the website of the operator concerned for more information. If you only intend to use trains within the Greater London boundary, then the Oyster Card (explained below) is by far the easiest and cheapest option to use. Seats can be reserved for free on all long-distance trains to London – the reservation is always issued automatically with an Advance ticket, and with most Off-Peak and Anytime tickets bought on-line. If, for whatever reason you hold an Anytime or Off-Peak ticket and there is no seat reservation coupon, then it is highly recommended you get one from any railway station ticket office – if you want to avoid camping out in the vestibule for all or part of the journey! First Class is available on all long distance services to London, the standard of service varies from operator to operator, but in general you get a wider, more comfortable seat, free tea/coffee for the duration of the journey, and some sort of complimentary catering service. If can be great value if you get an Advance first-class fare, but it is extremely expensive otherwise, and to be honest – not really worth it. You can pay a Weekend supplement (generally £15-20) to sit in the first class section of the train on Saturdays and Sundays, – useful if the service you are on is hideously overcrowded – but you don’t get the same catering service as during the week. If you are the holder of a Britrail pass, things are simpler – reservations are not required. However, if you wish to be guaranteed a seat, rather than standing for a lengthy journey (trains can be very busy, especially at peak times) then you can make a seat reservation at any station. If you intend to use the overnight Sleeper trains to London, you will have to pay a berth supplement for every member of your party – provided there is berth availability on the train. London has one international high speed rail route (operated by Eurostar) that runs from St Pancras International station to (2hr 15min), (4hr 21min, most journeys require a change of train at Lille station), (1hr 50 min) and a selection of cities. It dives under the sea for 35 km (22 mi) on the Kent coast via the Channel Tunnel. Despite it being considered a significant part of the route, the train only passes through the Channel Tunnel for about half an hour and most of your journey will be spent above ground whizzing through the countryside. There are airport-style security checks prior to boarding. Although they’re not as strict, leave ample time before your train departs for your belongings and yourself to be scanned and for your passport to be checked. Eurostar advises its customers to be at the security check 30 minutes ahead of departure for standard class and 10 minutes for the most expensive fares. Like all train services various fares are available depending on the time of day and how far you book in advance. There are three classes of ticket available: Business Premier (the most expensive), Standard Premier, and Standard. Seats are available both with tables and without and it’s recommended to book far in advance if you require a table. If you are on a train direct to Disneyland Paris then Disney cast members will come through and speak to you about having your luggage transferred to your hotel so you can go pretty much straight into the parks. There are through tickets available even for places not served by Eurostar itself, for example Deutsche Bahn offers tickets from any station in Germany to London with the finale part of the trip on Eurostar at special prices “from” 59.90€. Eurostar likewise sells tickets to Amsterdam even ahead of the planned Easter 2018 launch of direct connections. Main London terminals For domestic train services, there are 12 main line National Rail terminals. With the exception of Fenchurch Street (Tube: Tower Hill) all of these stations are also on the London Underground with most being on the Circle line. Clockwise starting at Paddington, major National Rail stations are: - London Paddington, serves South West England and including Slough, , , , , , , , and and . Also the Central London terminus of the Heathrow Airport Express (see above) and serves some suburban stations such as Acton Main Line and Ealing Broadway. - London Marylebone, serves some north western suburban stations such as , Harrow on the Hill and Wembley Stadium. Also serves , , , and the city of . It is much cheaper but slightly slower to take a train from Marylebone to Birmingham instead of a train from London Euston. - London Euston, serves the Midlands, north-west England and west Scotland: , , , , Oxenholme , , , and for connecting ferries to/from both the and . Sleeper trains to Scotland leave from Euston. - London St Pancras International, serves , , , , , , and on the European continent, as well as Luton Airport, Bedford, Brighton, , several destinations in and the : , , and back in the UK. - London King’s Cross, serves , north-east England and east Scotland: , , , , , , and . Platform 9 3/4 from the Harry Potter books is marked with a special sign and a trolley half-pushed through the wall, although platform 9 itself is actually in the fairly unpleasant metallic extension used by Cambridge trains. - London Liverpool Street, serves : and . Also the Central London terminus of the Stansted Airport Express. - London Fenchurch Street, serves commuter towns north of the Thames estuary to . - London Bridge, London Cannon Street, London Waterloo East and London Charing Cross, serve south and south east London and England: , , , and . - London Blackfriars, serves Gatwick Airport and Brighton. - London Waterloo, serves south west London and southern England: , , , , , and Exeter. - London Victoria, serves south east London, Kent and Sussex Brighton, Dover, , and . Also the Central London terminus of the Gatwick Airport Express. Most international and domestic long distance coach (U.S. English: bus) services arrive at and depart from a complex of coach stations off Buckingham Palace Road in London Victoria Coach Station, which actually has separate arrival and departure buildings. Some services by smaller operators may use the Green Line Coach Station nearby. Listed below are the main coach operators. It is strongly recommended to book your travel in advance: fares can be much cheaper (even a day or two can make all the difference) and you avoid ticket office queues and potentially sold-out coaches. All large and many smaller coach operators allow passengers to show tickets on their mobile phone, and all will allow passengers to print tickets at home.close to London Victoria rail station. Virtually all services operate from - National Express, ☎ . By far the largest domestic coach operator and operates services throughout Great Britain. Fares are fairly low (although usually higher than Megabus): especially when booked in advance via the web. - Megabus, ☎ (answered by Citylink). Operates budget coach services between London and various other UK cities, and even to get to Inverness in the Highlands. Fares are demand responsive but can be very cheap (£1.50 if you book far enough in advance). - Eurolines, ☎ . An associate company of National Express, it runs coach services between London and various cities in , the and continental Europe (with direct services extending as far as in Romania). - Flixbus, ☎ . is a German bus company which in 2016 took over Megabus services to and from continental Europe (coaches may still carry Megabus branding). Services to Paris, Brussels, Amsterdam, and Cologne. - OUIBUS. is a coach company owned by the SNCF (French Railways), competing on the routes to Paris, Brussels, and Amsterdam. They offer newer coaches with plug sockets, Wi-Fi and reserved seating (which is especially useful for those travelling as a couple or group). - IC Bus. is a coach company owned by DB (the German Railways), operating a daily route to Essen and Düsseldorf. - Sindbad, ☎ . operates coach services to cities throughout Poland from Victoria Coach Station. - RegioJet, ☎ . (formerly Student Agency) is a Czech operator with a daily service to Prague, departing from the Green Line Coach Station. London is the hub of the UK’s road network and is easy to reach by car, even if driving into the centre of the city is definitely not recommended. Comparatively few people drive into (or anywhere near) the centre of London. The infamous M25 ring road did not earn its irreverent nicknames “The Road to Hell” and “Britain’s biggest car park” for nothing. The road is heavily congested at most times of the day, and is littered with automatically variable speed limits which are enforced with speed cameras. Despite the controversial “congestion charge”, driving a car anywhere near the centre of London remains a nightmare with crowded roads, impatient drivers and extortionate parking charges (if you can find a space in the first place, that is!) From Monday through Friday, though, parking in the City of London is free after 18:30; after 13:30 on Saturday and all day Sunday. Drivers can also use shared parking services such as YourParkingSpace, Parkonmydrive or Parkingspacerentals to secure a parking space when none is available. Renting a car Greater London is encircled by the M25 orbital motorway, from which nearly all the major trunk routes to Scotland, Wales and the rest of England radiate. The most important are listed below. - M1: The main route to/from the North, leading from the East Midlands, Yorkshire and terminating at Leeds. Most importantly, Britain’s longest motorway – the M6 – branches from the M1 at Rugby, leading to Birmingham, Liverpool, Manchester, the Lake District and onwards to the Scottish border and ultimately Glasgow. - A1/A1(M) The A1 is the original, historic “Great North Road” between England and Scotland’s capital cities and has largely been converted to motorway standard; it runs up the eastern side of Great Britain through Peterborough, York, Newcastle and continues north through Northumberland and the Scottish Borders to Edinburgh. - M40/A40: Arrives in London from a north westerly direction, linking the city with Oxford and providing an additional link from Birmingham. - M4: The principal route to/from the West – leading to Bath, Bristol and cities South Wales (Cardiff and Swansea). It is also the main route towards Heathrow Airport. - M3: The main route to London from the shipping port of Southampton. - M2/M20: Together, these motorways are the main link to the coastal ferry (and Channel Tunnel) ports of Dover and Folkestone from Continental Europe. - M11: The M11 connects Stansted Airport and Cambridge to London and terminates on the north-eastern periphery of the city. A roads are major roads which can vary in scale from local routes to major thoroughfares. - A10: Begins at the Monument in central London and heads north through Islington, Hackney, Haringey, Enfield and then out of London into Hertfordshire and onto Cambridge. Connects to the M25 in Enfield. North Circular Road (A406)/South Circular Road (A205) The North Circular Road and South Circular Road are two roads are connected at the east end of the circle in North Woolwich by the Woolwich Free Ferry. The ferry runs approximately every 10–15 minutes and is free of charge, but has limited space and can get very busy at peak times. The ferry stops running after 22:00, so at night it’s advisable to travel through Docklands and use the Blackwall Tunnel instead. - A406: The A406 is a major road that passes through north London connecting east and west. It is a dual carriageway for most of its length and has direct connections with the M4, M40, M1 and M11 motorways as well as numerous other A roads. It is one of the main routes to Brent Cross Shopping Centre. - A205: While the A406 is mostly a fast purpose-built road, the A205 was not fully built and instead incorporated local roads of varying width. Due to this it can become heavily congested. The road picks up where the A406 terminates at the opposite end of the Woolwich Ferry and passes through Woolwich, Catford, Dulwich, Clapham, Wandsworth and Richmond. It re-joins the A406 at the Chiswick Roundabout. London is the home of the famous Tube map, and TfL produce some excellent maps to help you get around: Some parts of the Underground and Overground are frequently closed at weekends to allow engineers to upgrade and repair the track (the Underground is 150 years old, so it takes a lot of work to keep it running!) Usually there will be enough of the network still running to make most destinations accessible. If you are not in a hurry, this is a good reason to consider taking a bus instead. Always check before you travel. You must have a valid ticket at all times when travelling by bus, tram or train in London. If you don’t show a valid ticket or a validated Oyster card when a ticket inspector asks to see it, you will have to pay a Penalty Fare, which is usually £40 (increased to £80 if it isn’t paid within 21 days.) When travelling by train in London, always buy your ticket before you get on the train. If using an Oyster Card, ensure that you touch in and out on a yellow reader before and after travelling by Tube or train, even if there are no barriers or they are left open. London has one of the most comprehensive public transport systems in the world. Despite residents’ perpetual (and sometimes justified) grumbling about unreliability, public transport is often the best option for getting anywhere for visitors and residents alike. In central London use a combination of the transport options listed below – and check your map! In many cases you can easily walk from one place to another or use the buses. Be a Londoner and only use the Tube as a way of travelling longer distances. You’re here to see London – you can’t see it underground! Transport for London (TfL) is a government organisation responsible for all public transport. Their website contains maps plus an excellent journey planner. TfL publishes a useful ‘coping guide’ specially designed for travellers who wish to use public transport during their visit to London. This can be downloaded in PDF format and printed as an 18-page brochure. TfL also offers a 24-hour travel information line, charged at premium rate: tel +44 843 222 1234 (or text 60835) for suggestions on getting from A to B, and for up to the minute information on how services are running. Fortunately for visitors (and indeed residents) there is a single ticketing system, Oyster, which enables travellers to switch between modes of transport on one ticket. The main travel options in summary are: - By bus: This is the cheapest and usually the best way to get around London as a tourist: on the Underground, you won’t see anything! - By Tube / Underground: 11 lines cover the central area and suburbs, run by TfL. - By Overground: Urban rail system, part of TfL’s network. - By National Rail: A complex network of suburban rail services, privately run and not part of the TfL network, although all operators now accept Oyster payments within Greater London. - By Docklands Light Railway (DLR): An automatic metro system running from the City to East London via the Docklands. - By foot: In central London, walking to the next Tube station often takes under 5 minutes, and is more scenic than going underground. The street layout is confusing, so a street map is essential; many stations have central London maps for £2. - By boat: Commuter ferries and pleasure cruises along the River Thames. Some services accept Oyster cards, but special fares apply, so check before you travel. - By bicycle: There are hire bicycles (known to Londoners as “Boris bikes”) operated by TfL available for pick up in inner London. You will need a credit or debit card with a PIN. If you bring your own bike, there are plenty of cycle lanes and traffic is normally considerate. - By tram (Tramlink): A tram service that operates only in southern suburbs around Wimbledon and Croydon. Oyster is a contactless electronic smartcard run by Transport for London. Unless you have a contactless credit card (see above), Oyster is the most cost-effective option if you plan to be in London for any more than a couple of days, or if you intend to make return visits to the city: the savings quickly recover the initial purchase cost. You can buy an Oyster card from any Tube station for a deposit of £5. You can “top up” an Oyster card with electronic funds. This money is then deducted according to where you travel. The cost of a single trip using the Oyster card is considerably less than buying a single paper ticket with cash. Prices vary depending on distance travelled, whether by bus or Tube, and on the time of day. You can also add various electronic seven-day, 1 month and longer-period Travelcards onto an Oyster, and the card is simply validated each time you use it. The deposit is fully refundable if you hand it in at any staffed Tube station’s ticket office, and you will also get any pay-as-you-go credit refunded. If you have less than £10 credit on your card, you can claim an instant refund of the credit and deposit at some ticket machines after 48 hours of purchase of your Oyster card. However, your Oyster card, and the credit on it, never expires, so keep it around in case you return to London. Be prepared to give your signature on receipts or even show ID for refunds over a few pounds. Oyster is valid on all red London buses, and almost all trains in London: a list of destinations is available on the London Tube and Rail Services map. Oyster is not valid on buses or trains outside London: if you need to travel beyond the stations on the map, you will have to pay for a paper ticket. (If you do not, you may be liable for a penalty fare or prosecution!) Oyster is also not accepted on long-distance coaches, nor on tour buses, charter buses or on the community bus route 812 in Islington. Also, Oyster cannot be used on: - the Heathrow Express; - the Heathrow Connect, beyond Hayes and Harlington; If you have a National Railcard, such as the 16-25 Railcard or the Senior Railcard, you can register this with your Oyster card at a Tube station (members of staff near ticket machines can do this) to receive a 33% discount on off-peak pay-as-you-go fares. Visitor Oyster card Visitor Oyster card is a version of normal Oyster card targeted to travelers. This version of Oyster could be purchased from some travel agents outside London and overseas or ordered by mail. Also this card could be send back to TFL by mail after a trip to London to claim a refund for a card and its unused balance. Visitor Oyster cards come pre-charged with with pay as you go credit: £10, £15, £20, £25, £30, £35, £40 or £50. The card itself costs £3 plus postage. With a Visitor Oyster card you can get some discounts in various venues across the city. Using your Oyster When using your Oyster card to travel, make sure the reader is displaying an orange light, then place it flat against the reader. Listen carefully for a single beep, and watch for a green light: if this happens, it means your card has been accepted, and you can proceed. If you hear two beeps and see a red light, this means your card has not been accepted. Take the card off the reader, wait for the orange light, and try again; if this continues to happen, ask for help from a member of staff. You can sign up for contactless and Oyster account. This will allow you track your journeys and apply for a claim of some money for incomplete journeys (see below). When getting on any kind of train, such as the Tube, the DLR, the London Overground or National Rail, you must touch your Oyster card on the yellow circular reader at the start and end of your journey: - At stations with ticket gates, these readers will be on the right-hand side of the gates; - There are no entry or exit gates on some stations in the outlying parts of the city. There will be on free-standing cabinets next to entrances/exits which are clearly signposted. If you are caught not having paid, you could be charged a Penalty Fare or prosecuted. Equally, failing to touch out when you leave a station will result in you being charged a maximum fare for your journey, since the system doesn’t know which station you left at. The exact value of a maximum fare depends on a station where you started a journey and it can be between £5.40 and £14.20. Usually you will not need to touch your Oyster card on a reader when changing trains. However, some stations have pink Oyster “route validators” on the platforms: if you are getting off one train and getting onto another at one of these stations, touch your Oyster on the pink reader so that the system charges you the right fare for the route you have taken. There are a few other situations where you might need to touch out when changing trains: always ask a member of railway staff if you are in doubt. On bus and tram When using a London bus or a tram, you only touch in once, when getting on it. You don’t need to touch out when you get off the bus – if you do, you will be charged twice. Most buses have their Oyster reader next to the driver. Trams and some buses have Oyster readers on poles next to the doors. Some buses on routes 9 and 15 in central London are operated by heritage Routemasters. These buses have only one entrance, at the back, and are operated by conductors. Simply take your seat on the bus, and have your Oyster card ready: the conductor will take your card and scan it with a hand-held ticket machine. You can make a change to another bus or a tram free of charge during one hour. You’ll still have to touch your Oyster at the 2nd bus or tram, but no money will be deducted then. - Don’t try to insert your Oyster card into the slot at the ticket gates! Touch it flat against the yellow reader, and wait for a single beep and a green light. - You should always keep your Oyster card separately from your wallet with your bank cards, cash, identity documents, etc. This is because if you take your wallet out to touch in at busy stations it makes you a prime target for pickpockets. It also means that if your wallet is stolen you will lose your means of travel as well as your money! Always keep your wallet in a secure inside pocket or a closed bag, and keep your Oyster card in a separate pocket. (If you buy your Oyster from a Tube station, it will usually come in a wallet of its own.) - You should also be very careful if you have contactless credit or debit cards or RFID identity cards from your employer, as these can interfere with your Oyster if you keep them in the same wallet. This usually results in an error message but may mean you get charged the full fare from your contactless credit or debit card instead. - Be careful standing near the readers on some buses – they are often quite sensitive and may read your card from several centimetres away, even if you did not intend this. - Try not to keep your Oyster in your back pocket. Not only does this make it easy to pickpocket, it also means it is likely to crack or bend when you sit down. You can top up your Oyster card with cash at any Tube station ticket machine or ticket office (you can use a credit card if it has a PIN number) with Oyster pay-as-you-go, also known as PrePay. Money is then deducted from your Oyster card each time you travel. When travelling by train, the fare is calculated based on where you started and ended your journey. Pay-as-you-go is much cheaper than paying by cash for each journey. For instance, a cash fare on the Tube in Zone 1 costs £4.70, while with an Oyster Card it costs £2.40. Bus fares are flat and you will be charged the same fare every time you get on the bus, regardless of distance. The amount of Oyster credit deducted from your card in one day is capped at the cost of the equivalent day Travelcard for the journeys you have made. This means that on a day-to-day basis, you will always get the best fares when using Oyster pay-as-you-go. If you travel by bus only, your total fares are capped at £4.40 each day: this makes bus travel very good value in central London if you are making lots of journeys. Don’t forget: when travelling by train, make sure you touch your Oyster in and out at the start and end of each journey, or you will be charged extra! A Travelcard gives you unlimited travel on trains within the relevant zones, and unlimited travel on all red London buses, even outside the zones of your Travelcard. You can have your Travelcard loaded onto your Oyster, or you can have it as a paper ticket. For periods longer than 7 days, you will usually need to register your Oyster card or provide some form of photographic I.D. Especially for the Zone 1-2 tickets, the paper Day Travelcard is substantially more expensive than the maximum Oyster fare (£12 vs. £6.40). Therefore, an Oyster card will generally offer much better value. |Zones||Day Travelcard||Day Travelcard (off-peak)||7 Day Travelcard||Monthly Travelcard||Annual Travelcard| The above prices are adult prices and are correct throughout 2015. For an up-to-date and comprehensive list of fares, see TfL’s web site. If you are using Oyster and travel beyond the zones of your Travelcard, you will be charged an extension fare from your pay-as-you-go credit when you touch out at your destination. If you are using a paper Travelcard and need to travel beyond your zones, you should get off at the boundary of your last valid zone and buy a ticket for the rest of your journey: if you do not, you will be charged a penalty fare and may be prosecuted! Contactless payment cards A contactless payment, debit or credit card can be used directly to pay fares on buses, trains and the Underground. Some pre-paid cards may work as well. A contactless card bears a four-waves logo on it and there is a RFID chip fitted in. Most Visa, MasterCard, Maestro or American Express cards issued outside the UK are accepted. Some cards, such as Visa contactless cards (including mobile wallets) issued in the United States, will not work. When you enter a station or get on the bus, touch the card against the yellow validation reader, as if it were an Oyster card. The price is the same as with an Oyster card. The price per day is automatically capped at the price of a day ticket. You also avoid the queues at ticket machines, the £5 deposit for an Oyster card, and you never have to top it up. A Travelcard can not be loaded onto a contactless card. The same card cannot be used by two or more different passengers. Using a contactless card may be tricky though. Your bank may be asking for additional confirmations, so TfL may suspend accepting a card until you release a pending payment. Also sometimes you may end up with an unfinished journey even though you’ve touched an exit gate probably because a card may require a bit longer to process after a gate is opened. Keep your card at a reader until the gate opens fully. You can sign up for contactless and Oyster account to check for these issues. It’s still possible to pay for a journey by a paper single or return ticket albeit it makes sense perhaps if you make only a couple of journeys on public transport during your trip to London as they cost significantly more in comparison with the other means of payment. Day Travelcards, One-Day Bus & Tram passes and season tickets could be also purchased in paper. The following table summarises the validity of the different tickets you can use on Oyster. For most tourists, trains and buses are the only transport you will use, but Oyster is not valid at all on airport express trains to Heathrow, Gatwick, Luton, Stansted or Southend. However, Oyster is valid on the Piccadilly line to Heathrow Airport, as this is an Underground train. |Bus||Tram||London Underground||London Overground||National Rail||DLR||Airport Express trains| |Bus & Tram pass||yes||yes||no||no||no||no||no| The London Underground has connections to all terminals at Heathrow (including Terminals 4 & 5) and most major London rail termini, with the exception of Fenchurch Street. Interchange hubs are also served, (such as Farringdon, Elephant & Castle, Harrow & Wealdstone and Stratford. London is a surprisingly compact city, making it a walker’s delight. In many instances, walking is the quickest method of transport between two points. Because Britain drives on the left hand side of the road, for most foreign visitors it can be all too easy to forget that traffic will come at you from the opposite direction than you are used to when crossing a street – for this reason remember to look right when you cross the road. If you are using a pedestrian crossing, don’t think it’s safe to risk it, even if you can’t see any traffic coming: always wait for the green man to appear, and then cross quickly and carefully. Particularly on Central London’s busiest streets, it is easy to spot native Londoners as they weave in and out of the large crowds at fast speed; tourists who cannot will stand out. Make sure you’re aware of your surroundings when in London—Londoners are usually very considerate, but a group of tourists standing in the middle of the pavement can be a major annoyance! Try standing to the side of busy pavements and footpaths, especially if you’re with a group. Walking alternatives to the Tube In some instances it can be more pleasant or faster to walk your intended route instead of taking the Tube. Walking to another Tube station can also help you to avoid crowds. By looking at a map you’ll notice that some central London Tube stations are very close to each other. TfL have produced a map detailing the walking time and number of steps between various popular stations. Here are some more specific instructions for some of the stations that tourists use: - Leicester Square station – Covent Garden station: Come out of the station with the Hippodrome casino behind you. Cross Charing Cross Road and walk up Cranbourn Street. Walk straight over at the junction and continue onto Long Acre. Walk straight up Long Acre to arrive at Covent Garden station. Approximate walking time: 5 minutes - Embankment station – Waterloo station: Come out of the station onto Victoria Embankment, walk up the stairs and head across the River Thames using the Hungerford Bridge. At the other end of the bridge keep walking straight and away from the River Thames. Follow the railway line. You will come to some blue metal work and a walkway underneath the railway line called Sutton Walk. Follow this, cross the road and Waterloo station is ahead of you. Approximate walking time: 15 minutes - Westminster station – Waterloo station: Come out of the station and head across the River Thames using Westminster Bridge. Keep heading straight until you come to a junction. Turn left and walk down York Road. Stay on York Road until you come to a railway bridge. Waterloo station will be on your right. Approximate walking time: 15 minutes - Green Park station – Hyde Park Corner station: Come out of Green Park station onto the road. This is Piccadilly. Walk west along Piccadilly following the edge of Green Park. When you come to a roundabout head straight across it. Hyde Park and Hyde Park Corner station will be on your right. Approximate walking time: 10 minutes - Queensway – Bayswater: Turn to the left when exiting the station and keep walking. This is a very alternative way if you want to change really fast, but not change at Notting Hill Gate. Approximate walking time: 1 minute Oxford Circus station Oxford Circus station can become extremely busy on weekday evenings and, if convenient, it is worth walking to other Tube stations. - Oxford Circus station – Bond Street station: Head west along Oxford Street from the road junction. You should see the London College of Fashion and BHS. Keep walking west and you will come to Bond Street station. Approximate walking time: 10 minutes - Oxford Circus station – Tottenham Court Road station: At the road junction head east along Oxford Street heading past Topshop. Keep walking past H&M and McDonalds and you will eventually see a skyscraper (surrounded by a construction site)- this is Centre Point. Keep heading straight and Tottenham Court Road station is on the road junction here. Approximate walking time: 25 minutes The London Underground, known popularly as the Tube due to its tube-like tunnels drilled through the London clay, is a network of 11 lines which criss-cross London in one of the largest underground rail networks in the world. It was also the first: the oldest section of the Hammersmith & City Line opened as the Metropolitan Railway in 1863. The Tube is an easy method of transport even for new visitors to London and is equivalent to subway and metro systems in other world cities. The routes operated by the London Underground fall into 2 broad types: the older “sub-surface” lines, encompassing the Metropolitan, District, Circle and Hammersmith & City lines, date from the 19th century. The “deep level” routes were largely constructed in the early-to-mid-20th century. The sub-surface lines are usually accessed by walking down a short set of stairs, whereas the deep-level lines are accessed by a complicated network of escalators or lifts. It is the deep lines which are served by the iconic tube-shaped trains which, despite their small size, can only just fit through the tunnels. Each line has stations with interesting architectural and artistic features typical of the era they were opened. As you travel around the network, look out for Victorian finery, Edwardian glazed tiles, smooth Art Deco symmetry, and striking modern masterpieces. Various conservation pieces are also present, such as the heritage 1900s station name roundel sign at Caledonian Road on the westbound platform. Trains on most days and on most lines run from around 05:30 to about 01:00. They are usually the fastest way to travel in London, the only problem being the relative expense, and that they can get extremely crowded during rush hours (07:30-10:00 and 16:30-19:00). On warm days take a bottle of water with you, as there is no air conditioning on most of the trains. Engineering works which can’t be completed overnight usually take place during weekend. TfL’s website has a notifying tracking delays, closures and planned engineering works, which you should check if you plan to travel on a Saturday or a Sunday, when entire lines may be shut down. In central London, taking the Tube for just one stop can be a waste of time; Londoners joke about the tourists who use the Tube to travel between Leicester Square and Covent Garden stations, a journey which can take over 10 minutes on the Tube, despite the two stations being only a couple of minute’s walk apart. This is especially true since the walk from a Tube station entrance to the platform at some central stations can be extensive. The Tube map also gives no information on London’s extensive bus and rail network. For more information see the ‘By foot’ section. The Night Tube, introduced in 2016, is a limited 24-hour Tube service that operates on certain lines on Fridays and Saturdays. Night Tube fares are the same as the off-peak fares during the day. Day Travelcards are valid on the day they were issued (using the date printed on the card) and for journeys starting before 04:30 the following day. For example, if you buy a Day Travelcard at 11:00 on Friday, you can use it until 04:29 on the following Saturday. Daily capping on Oyster cards and contactless payment cards also applies. As of August 2017 the Night Tube runs on the following lines: - Victoria line: Trains run every 10 minutes on average along the entire line - Central line: Trains run approximately every 10 minutes between White City and Leytonstone and approximately every 20 minutes between Ealing Broadway to White City and Leytonstone to Loughton/Hainault. There is no service between North Acton and West Ruislip, Loughton and Epping, and Woodford and Hainault. - Jubilee line: Trains run every 10 minutes on average - Northern line: Trains run on average every 8 minutes between Morden and Camden Town and every 15 minutes from Camden Town to High Barnet/Edgware. There is no service on the Mill Hill East and Bank branches. - Piccadilly line: Trains run every 10 minutes on average between Cockfosters and Heathrow Terminal 5. There is no service on the Terminal 4 loop or between Acton Town and Uxbridge. Travel on the Tube system will always require the purchase of a ticket or the use of an Oyster card or contactless payment card if you have one; fare evasion is treated as a serious matter. Single tickets are charged at two rates, depending on the payment method. Cash fares are zonal, Zones 1-2 being £4.70 between any two stations in those zones, a zone 1-6 single ticket is £5.70. Single Oyster fares are charged by the number of zones crossed, starting at £2.20 for 1 zone up to £5 for 6 zones. There are additional fares payable for zones beyond 6, but these are mostly outside what is considered London. Paper travelcards valid for 1 day, 3 or 7 days are also available and can also be used on buses, National Rail trains, the DLR and Croydon Tramlink. They are priced by zones: a 1-day travelcard for Zones 1-2 costs £9 (Day anytime). Under operator-specific schemes, registered students, seniors and the disabled can claim specific discounts by showing a suitable photocard having been obtained in advance of travel. Almost all stations have automatic ticket barriers. If you pay by Oyster card or a contactless payment card, just tap your card against the yellow pad to open the barriers (ensure that you do this upon both entrance and exit). If you have a paper ticket, insert it face-up into the slot on the front of the machine, and remove it from the top to enter the station. If you have a single-ticket it will be retained at the exit gate. If you have luggage or if your ticket is rejected there is normally a staffed gate as well. Paper tickets can be purchased from vending machines in the station’s ticket hall. There are two types of machine: the older machines that have buttons for different fare levels and accept only coins and the new touchscreen machines that have instructions in multiple languages, offer a greater choice of ticket and accept bills and credit/debit cards (if your card has no embedded microchip, you cannot use these machines and you must pay at the ticket counter). If you have a national train ticket, which involves travelling across London (e.g.to ), you may be able to travel on the Tube across London, from one London terminus to another. If your train ticket has “Any permitted †” (with the dagger symbol) written in the “Route” section (at the bottom of the ticket), then you are able to travel on the Tube without buying another ticket. These can be used at the ticket barriers in the same way as the paper tickets described above. All lines are identified by name (e.g. Circle line, Central line, Piccadilly line). Many lines have multiple branches rather than running point-to-point, so always check the train’s destination (which is shown on the front of the train and the platform indicator screens, and will be broadcast on the train’s PA). Some branches, such as at High Street Kensington station, run as shuttles and require a transfer onto the “main line”. Signs can be seen to be vague, especially if you are unfamiliar with what compass point direction (e.g. northbound) you’re travelling in, as these are most often given rather than destinations. A person new to the Tube can become very frustrated trying to work out where a particular connection at a particular station is found. Even regular travellers will tell you they can become confused when going to unfamiliar stations. Just be patient and realise mistakes can be made and you can recover. Each station is staffed by at least two personnel at all times who can advise you on your route and full system maps are on the walls of every platform and ticket office. Additionally, on every platform, there are individual line maps showing all the stations served by trains calling at that platform. The Northern line has two routes through central London which split at Euston and rejoin at Kennington. One (the Charing Cross Branch) runs through the West End, while the other route runs via the City of London (called the Bank branch, or the City branch). It is fairly easy to work out which way your train is going; check the signs above the platform, and on the front of the train. The train’s destination and central branch will also be announced on board, for example “This train is for Edgware, via Charing Cross.” The Tube is made up of 11 lines each bearing a traditional name and a standard colour on the Tube map. You can change between lines at interchange stations (providing you stay within the zones shown on your ticket). Since the Tube map is well designed it is very easy to work out how to get between any two stations, and since each station is clearly signed it is easy to work out when to exit your train. The Tube map is a diagram and not a scaled map, making it misleading for determining the relative distance between stations as it makes central stations appear further apart and somewhat out of place – the most distant reaches of the Metropolitan Line for example are almost 60 km (40 mi) from the centre of the city. Tube maps are freely available from any station, most tourist offices, and are prominently displayed in stations. The National Rail map also shows National Rail services is displayed as a large poster at most Tube stations. Finally, direction signs for the platforms indicate the geographical direction of the line, not the last stop of the line. It is always advisable to carry a pocket Tube map to help you with this. Be considerate of your fellow passengers as best you can. Pushing and rushing are seen as extremely rude – there’s not much need to run for a Tube train unless it’s the very last one of the day! Also, trying to strike up a conversation with strangers is seen as peculiar and will instantly mark you out as a tourist. Despite having a reputation as being aloof Londoners are usually happy to help out if you have a problem, but otherwise they’d rather you didn’t try be overly familiar. Although the doors on some Tube trains have buttons, they have been disconnected from the electricity & don’t do anything. Pushing a button will only mark you out as a tourist. If the train pulls into the station and the doors don’t open immediately then wait for a few seconds – the driver undershot the station and will need to drive the train forward a short distance. Tube safety and etiquette Crime, safety, and accidents Crime levels on the Tube are comparable to but typically lower than in many other subway systems, and traveller advice about watching luggage and valuables is reasonable. Owing to a heightened security climate, and a history of political violence targeting the Tube, unattended baggage may be treated as a suspect or explosive device and may be destroyed. Lost items (if not destroyed) will end up at the Lost Property Office (Tube: Baker Street). You fill in a form online describing your lost item and TfL will contact you if it is found. The Tube system is covered by an extensive CCTV system, although it is not advised to be reliant on this fact when travelling. The London Underground considers its safety record to be a matter of professional honour, major accidents being incredibly rare. Front-line staff are well trained for emergencies and will follow well rehearsed procedures. In addition front-line staff are generally appreciative of traveller vigilance, if concerns are politely expressed. If you notice something that concerns you please speak to a member of staff or a British Transport Police officer. On the wall of the platforms (or possible freestanding on outdoor platforms) there will be a round, white device labelled Help Point with two buttons and a fire alarm. Press the green button to alert staff to an emergency and press the blue button to ask for non-urgent assistance. If you see smoke or fire always use the fire alarm first. Illness and injury If you or a fellow passenger is injured or taken ill on a train then it’s easiest to leave the train at the next station and seek help on the platform. If there is a biohazard (blood and other bodily fluids) inside the train it will need to be taken out of service, so please inform staff. In hot weather it is always recommended to carry a snack and a bottle of water with you. Dehydration can set in quickly in the hot underground environment, especially when it’s busy. Passenger emergency alarm On Tube trains you will notice that there is a red handle you can pull to alert the driver to a serious incident or accident occurring on the train. If the train is in a tunnel the alarm should only be used in dire emergencies that require immediate attention, as pulling the alarm will activate the train’s brakes. In practice a driver will move forward into the next station where help can be obtained. Therefore, the alarms should mostly be used in stations if the need arises as passengers will be able to escape the train quickly if need be. TfL advise travellers to carefully consider their usage of the passenger alarm and, if suitable, leave the train at the next station and seek help from station staff instead. Because trains on the London Underground are run close together any delays can have serious knock-on effects for the rest of the service. In contrast, train drivers vary in their opinion as to when the alarm should be used: Consensus tends to be that if it’s something you would run down the train to tell the driver then the alarm should be used. Although there is no specific bylaw barring casual photography, owing to the increased threat from terrorism, all front-line staff will be understandably vigilant about the intent and nature of photographers. If you are visiting a station for the sole purpose of photography, or you plan to be in the station for some time, you should let a member of front-line staff know your intentions. At busy stations you should take care not to cause an obstruction. Under no circumstances should direct photography of security critical equipment (such as CCTV cameras) be taken, and it is advised to ask before photographing front-line staff. Large scale or commercial photography requires a specific permit which can be obtained through TfL. Permits are also needed for “filming”. More information about filming on TfL property is available at this website. London’s iconic red buses are recognised the world over, even if the traditional Routemaster buses, with an open rear platform and on-board conductor to collect fares, have mostly been phased out. These still run on the central section of route 15 daily between about 09:30 and 18:30, every 15 minutes. Buses are generally quicker than taking the Tube for shorter (less than a couple of stops on the Tube) trips, and out of central London you’re likely to be closer to a bus stop than a Tube station. Most buses in London are very frequent (at least every ten minutes.) Buses are usually accessible for buggies and wheelchairs. Buses also have a flat rate fare which stays the same no matter how far you travel (you will need to pay the fare again if you board a different bus). Using the bus Transport for London produces all Bus route maps Over 5 million bus trips are made each weekday; with over 700 different bus routes you are never far from a bus. Each bus stop has a sign listing the routes that stop there. Bus routes are identified by numbers and sometimes letters. Buses have very clear blinds on the front, with their route number and their destination. When you see your bus approaching, signal clearly to the driver that you intend to get on their bus: the way to do this is to stick your hand out, with an open palm. The driver will indicate and pull into the stop. Most buses have two doors. Form an orderly queue at the front door: when you reach the driver, touch your Oyster or contactless card on the reader, or show them your Travelcard or pass. Some buses are worked by the ‘New Routemaster’: you can get on this bus at any of its three doors, as long as you touch in your Oyster or contactless card as soon as you board. Some buses on routes 15 over the central section from Trafalgar Square to Tower Hill are run by the original heritage Routemasters: take a seat on the bus, and wait for the conductor to come round to scan your Oyster card. Always wait for people to get out of the bus before you enter. Hold on tight – especially if you can’t find a seat! Buses can accelerate and brake very fast so always grab hold of one of the handrails. Most buses have a system that provides visual and audible announcements of the bus’s destination at every stop, the stops and nearby landmarks. On Routemasters, the conductor will usually make announcements. When you are nearing your stop, press one of the red “STOP” buttons on the handrails once only. You’ll hear a bell, or a buzzer, and the words “Bus Stopping” will appear on the iBus screen. Get off the bus using the middle or rear door. If you’re travelling on a heritage Routemaster, there are only two bell-pushers: alternatively, there is a cord hanging from the ceiling on the lower deck which you can pull to ring the bell. Be very careful only to ring it once: two bells is the signal the conductor uses to tell the driver to continue past the next stop! Finally, always watch out for moving traffic when you get off the bus, especially if you are on a bus with an open platform at the back (a Routemaster or a New Bus for London) Don’t try to get off the bus until it has stopped, or is moving very slowly, and always be careful of cyclists and pedestrians. - If you are taking a pram/buggy with you, you must be prepared to fold it and carry your child if the bus is crowded or if a wheelchair user needs to get on the bus. - Smoking and drinking alcohol is not allowed on buses. Non-alcoholic drinks and most food is fine, but be considerate: fast food is often smelly and leaves a mess. - Stand on the lower deck only. - Don’t speak to the driver or try to get their attention when the bus is moving unless it is an emergency. - Some buses terminate early and don’t run the full length of the route. Always check the destination blind on the front of the bus, and if in doubt, ask the driver or the conductor. Drivers will usually announce a change in the bus’s destination – but not always! - You should always signal to the driver very clearly with your hand if you want the bus to stop, especially at quieter bus stops. The driver might drive past the stop if no one does this and no one on the bus is getting off. - If your bus terminates early and you have paid using Oyster or contactless debit/credit card, ask the driver for a continuation ticket, sometimes called a transfer ticket. This will will allow you to board another bus of the same route number to reach your destination without paying again. It is not possible to buy tickets for cash on the bus so you must have a valid Travelcard, Oyster card or contactless credit or debit card before you get on. Alternatively, tickets may be purchased from most newsagents in London, or from ticket machines at certain central London stops. The adult bus fare is £1.50. Unlike on the Tube, you are charged for each bus you travel on. If you change buses then you will normally be charged a new bus fare up to the daily/weekly price cap. However, the Hopper fare allows you to make two bus or tram journeys for the price of one if you use an Oyster card or contactless payment method. Your second journey must be made within an hour of touching in on the first bus or tram you are travelling on and you must also use the same card for both journeys. If you have a seven-day or monthly Travelcard or Bus and Tram Pass on your Oyster, that includes free bus travel across all of London, even outside the zones of your Travelcard (buses aren’t subject to zones). You still need to touch in when you get on the bus, but you won’t be charged. If you do not have a Travelcard, the fare of £1.50 is taken from your Oyster pay as you go credit as soon as you touch in when you get on the bus. The most you will be charged for single bus journeys in one day is £4.40: daily bus and tram travel is ‘capped’ at this level. If you have some money on your Oyster, but not enough for the full fare, the system will let you go into a negative balance to make one more journey, but you will not be able to use your Oyster again until you top up to clear the negative balance. You should be given a paper slip telling you that it is time to top up when this happens. Touch your Oyster on the reader as soon as you get on the bus or may be liable to a Penalty Fare or prosecution. Contactless credit, debit or prepaid cards You can also pay for with most contactless debit, credit or prepaid Visa, MasterCard/Maestro or American Express cards. You touch the card flat against the reader, like you would with an Oyster card, but your account is charged instead. Some foreign-issued cards will not work for contactless payment. The total charges for that day are calculated and taken out of your account overnight. As with Oyster, you are charged £1.50 for each bus fare, up to a cap of £4.40 each day. In addition, a weekly price cap applies from Monday to Sunday, so you will never pay more than £21 for bus travel on a contactless card in any one week. See above for further information on contactless payment. Children aged 10 and under travel for free on the bus when accompanied by an adult. Children between the ages of 11 and 15 must touch in using a Zip card, with which Tube journeys charge £0.85, yet journeys are still free on buses. If they do not have a Zip card they must pay the full fare using an adult Oyster or contactless card. 16-18 Student Oyster cards (only available to students studying in London) go up to age 18 and journeys are still free. Residents of England who have an ENCTS free bus pass (for the elderly or disabled) also get free travel: simply show your pass to the driver or conductor. Standard bus services run from around 06:00-00:30. Around half past midnight the network changes to the vast night bus network of well over 100 routes stretching all over the city. There are two types of night buses: 24-hour routes and N-prefixed routes. 24-hour services keep the same number as during the day and will run exactly the same route, such as the number 88, for example. N-prefixed routes are generally very similar to their day-route, but may take a slightly different route or are extended to serve areas that are further out. For example, the 29 bus goes from Trafalgar Square to Wood Green during the day; however, the N29 bus goes from Trafalgar Square to Wood Green and then continues to Enfield. Night buses run at a 30-minute frequency at minimum, with many routes at much higher frequencies up to every 5 minutes. Prices stay the same, and daily travelcards are valid until 04:29 the day after they were issued, so can be used on night buses. Most bus stops will have night bus maps with all the buses to and from that local area on it, although it is good to check on the TfL website beforehand, which also has all those maps easily available. While Britons on public transport are normally a model of reserve, those using night buses have a bit of a reputation for loud and rowdy behaviour. This is mainly because these passengers are often people who have been having a good time in central London’s clubs and bars; particularly true on buses leaving central London between 01:00 and 03:00. While the buses are normally quite safe, if this is a concern for you, consider taking a pre-booked minicab instead, or failing that stand on the lower deck of the bus nearer the driver. Always call out to the driver if you are pickpocketed, threatened or attacked. Docklands Light Railway (DLR) is a dedicated light rail network operating in, connecting with the Tube network at Bank, Tower Gateway (close to Tower Hill station), Canning Town, Heron Quays (close to Canary Wharf Tube station), and Stratford. As the trains operate automatically, it can be quite exciting – especially for children – to sit at the front and look out through the window, whilst feeling as though one is driving the train oneself. The DLR runs above ground on much of its route, and travels through many scenic parts of London, including the Docklands area where most of London’s skyscrapers are located. The DLR can be a little confusing as the routes are not easily distinguished. Check the displays on the platform which will show you the destination and the wait for the next three trains, and also check the destination displays on the front and side of the train and listen for announcements. At busy times, some trains do not run the full length of the route. In this instance you should take the first train, listen for announcements, and change where necessary. Be extra careful at Canning Town station as it is very busy and the line divides into two sections – one heading to Woolwich Arsenal and the other heading to Beckton. Always check the destination on the front of the train before getting on, especially at off-peak times when there may not be a return train for a good few minutes if you end up on the wrong branch. Unlike on the Tube, most DLR stations do not have ticket gates (except for Bank and Stratford). Also, unlike the Tube, you do need to push the buttons to open the doors. You can top up an Oyster card, buy a Travelcard or buy a paper ticket (at a substantial premium) from the ticket machines at the station. Most stations are unstaffed, so if you want to pay by cash then make sure you have plenty of change! As there are no gates, when travelling by Oyster you must always remember to touch in at the start of your journey and touch out at the end. Even if you are changing to the Underground at Canary Wharf/Heron Quays, you must still touch in/out at the DLR station: the system will recognise that you have made an interchange between the two stations and treat it as part of the same journey. Wikivoyage has a guide to, with information applicable to using the National Rail system within London. The British railway system is known as National Rail (although some older signs still refer to it as “British Rail”). London’s suburban rail services are operated by several private companies under tightly-written government contracts, and mostly run in the south of the city, away from the main tourist sights. Only one line (Thameslink) runs through central London – on a north-south axis between London Bridge or Blackfriars stations, and the underground level of St Pancras main line station. There is no one central station – instead, there are twelve mainline stations dotted around the edge of the central area, and most are connected by the Circle line (except Euston, Fenchurch St and those South of the river like Waterloo and London Bridge). Most visitors will not need to use National Rail services except for a few specific destinations such as Wimbledon, Hampton Court, Kew Gardens (Kew Bridge station), Windsor Castle, Greenwich, or the airports, or indeed if they are intending to visit other destinations in the UK. It’s important to know that the quickest route between two stations is often a combination of the Tube as well as National Rail trains. For instance, if you are going from central London to Wimbledon, it will usually be much quicker to go to Waterloo and take the first Wimbledon train (around fifteen minutes, maximum) rather than take the District line, which can take up to 45 minutes. Your pay-as-you-go Oyster card is valid in London zones 1-6, but not beyond, so be careful—if you want to travel beyond, you will need to buy a paper ticket from the ticket office at the station. If you travel beyond the London zones with no valid ticket, you will be charged a Penalty Fare (on National Rail services this is usually £20), you will have to buy another ticket for the remainder of your journey, and you will also be charged the maximum Oyster fare because you didn’t touch out. This adds up to a lot, so be careful and make sure you plan your journey! If in doubt, ask at the ticket office. There are express trains to Heathrow, Gatwick and Stansted airports. Tickets are often sold at a substantial premium, so you may want to consider taking the slightly slower ‘stopping’ services instead: for instance, an Anytime single from Victoria to Gatwick costs £19.90 on the Gatwick Express, and only £14.40 when marked “Route Southern Only”—taking a Southern train to Gatwick is only eight minutes longer. Don’t forget: Oyster cards are not valid to the main airports, except for London City Airport and to Heathrow when travelling by Tube. Don’t throw your ticket away until you’re out of the station at your destination! Many stations have ticket gates which you will need to put your ticket through to exit; also, you need to retain all the parts of your ticket throughout your journey, as a member of railway staff may need to see it. In common parlance, Londoners may refer to travelling by “overground”, meaning going by National Rail (as opposed to going by Underground). However, only London Overground is a Transport for London rail service, which serves most boroughs of the capital. Oyster cards are accepted. Trains will usually run a minimum frequency of every fifteen minutes, and some stations have a considerably more frequent service. The trains have big windows allowing for great “urban scenic” views. The Overground appears on the Tube map as a double orange line. TfL also produces a map only showing Overground services. At many stations, trains leaving from the same platform will go to different destinations, so listen carefully for announcements and always check the destination on the front of the train. The Overground can be a great way to avoid changing trains in central London by skirting around the centre. It’s also well-connected: you can frequently change for Underground trains, other Overground destinations, or for mainline National Rail services from Stratford, Clapham Junction and Watford Junction. The Tramlink network is centred on, where it runs on street-level tracks around the Croydon Loop, providing transit to an area not well-served by the Tube or National Rail. Route 3 (Wimbledon to New Addington – green on the Tramlink map) is the most frequent service, running every 7 or 8 minutes Monday to Saturday daytime and every 15 minutes at all other times. Beckenham is served by Routes 1 and 2 (yellow and red on the Tramlink map), which terminate at Elmers End and Beckenham Junction respectively. All services travel around the Loop via West Croydon and run every 10 minutes Monday to Saturday daytime and every 30 minutes at all other times. Between Arena and Sandilands, these two services serve the same stops. Cycling in the United Kingdom The rules for cyclists are available in the British Government publication The Highway Code Due to the expense of other forms of transport and the compactness of central London,is a tempting option. Free cycle maps can usually be obtained from your local Tube station or bike shop. Most major roads in London will have a bus lane which is restricted to buses, taxis and bicycles. Many improvements have been made for cyclists in the city over the last few years, Noticeably, there are many new signposted cycle routes and new cycle lanes as well as a review of junctions considered dangerous for cycling. Despite recent improvements, however, London remains a relatively hostile environment for cyclists. The kind of contiguous cycle lane network found in many other European cities does not exist. The safest option is to stick to minor residential roads where traffic can be surprisingly calm outside rush hours. Critical Mass London is a cycling advocacy group which meets for regular rides through central London at 18:00 on the last Friday of each month. Rides start from the southern end of Waterloo Bridge. The London Cycling Campaign is an advocacy group for London cyclists. With active local groups in most of the city’s boroughs, it is recognised by local and regional government as the leading voice for cycling in the capital. Normally a cyclist should keep to the left of the lane when cycling on a road with traffic, to allow faster-moving traffic to overtake. However, it is legal for a cycle to dominate a lane by maintaining a central road position like any other vehicle. This will make you unpopular with any traffic behind you but it is recommended in London on approach to right-hand turns at junctions. Making a right-hand turn from the normal left-position means crossing the lane of traffic, which may often ignore you and any turn signals you might have been using, leading to potential accidents. Taking bikes on trains Permission to take bikes on trains is very limited in London due to overcrowding. Non-folding bikes can be taken only on limited sections of the Tube network, mostly only on the above-ground sections outside peak hours. For this reason, folding bicycles are becoming increasingly popular. Most National Rail operators allow bicycles outside peak hours. London offers a bicycle hire scheme known as Santander Cycles (colloquially referred to as “Boris Bikes” after Boris Johnson, a former London mayor), operated by Transport for London. Docking stations can be found across central London and slightly further out into areas such as the Queen Elizabeth Olympic Park and Hammersmith. The bikes, all coloured a distinctive red, can be unlocked and ridden around the city with a credit card. A bicycle is hired from automated docking stations around the city. After a each journey it must be returned to some docking station of the network by locking the bike into the rack which must be confirmed by a green light at the dock. There are 2 payment plans: - Daily. Gives access to the system for unlimited number of rides during 24hr. A fee for the first 30 minutes an each ride is included into the initial payment (i.e. “free”). Every other 30 minutes above it costs extra £2. - Yearly. For a full year. £90. A Santander Cycles app can be used to make hiring process faster. Sometimes the app doesn’t show a journey as finished even if the bike was successfully docked back at a station. If in doubt it’s better to check your activity log at their official site. Cycle lanes provide on-road and off -road routes. The network is not comprehensive, and on the road lanes vary in quality and size (normally 1-2 m wide). Some are indicated just with an stencilled image of a bike on the road. If the line between the traffic lane and cycle lane is solid, then vehicles may sometimes enter the space. A dashed line indicates a recommended cycle lane and motorists may make use of this road space, but it’s recommended that they don’t. Cycle Superhighways are cycle routes that run into central London from outer London and across the capital. They are designed to provide safe, fast routes for cyclists who commute and are painted blue to indicate where they are. Some are segregated from the road but some may be on the main carriageway. Lists and maps of all routes are available here. Quietways are similar to Cycle Superhighways. They link key destinations in the capital but utilise side streets, waterways and parks instead of busy roads. As of February 2017 there is only one designated route – Waterloo to Greenwich – but more are due to follow. Click here for a map and more information about the scheme. The towpaths in north London along the Grand Union Canal and Regent’s Canal, and in London’s parks and other green areas, provide a traffic-free cycle path through the capital. The Grand Union canal connects Paddington to Camden and the Regent’s Canal connects Camden to Islington, Mile End and Limehouse in east London. It takes about 30-40 minutes to cycle from Paddington station to Islington along the towpaths. Pedestrians have a priority on towpaths – respect their right of the way! London has two types of taxis: the famous black cab, and so-called minicabs. Black cabs are the only ones licensed to “ply for hire” (i.e. pick people up off the street), while minicabs are more accurately described as “private hire vehicles” and need to be pre-booked. The famous black cab of London (not always black!) can be hailed from the kerb or found at one of the many designated taxi ranks. It is possible to book black cabs by phone, for a fee, but if you are in central London it will usually be quicker to hail one from the street. Their amber TAXI light will be on if they are available. Drivers must pass a rigorous exam of central London’s streets, known as ‘The Knowledge’, to be licensed to drive a black cab. This means they can supposedly navigate you to almost any London street without reference to a map. They are a cheap transport option if there are five passengers as they do not charge extras, and many view them as an essential experience for any visitor to London. Black cabs charge by distance and by the minute, are non-smoking, and have a minimum charge of £2.20. Tipping is not mandatory in either taxis or minicabs, despite some drivers’ expectations – use your discretion. If you like the service you may tip. If the ride has been uncomfortable or unsafe, or if the driver was rude, don’t. Most Londoners will simply round up to the nearest pound. Taxis are required by law to take you wherever you choose (within Greater London) if their TAXI light is on when you hail them. However some, especially older drivers, dislike leaving the centre of town, or going south of the River Thames. A good way to combat being left at the side of the curb is to open the back door, or even get into the cab, before stating your destination. Minicabs are normal cars which are licensed hire vehicles that you need to book by phone or at a minicab office. They generally charge a fixed fare for a journey, best agreed before you get in the car. Minicabs are usually cheaper than black cabs, although this is not necessarily the case for short journeys. Licensed minicabs display a Transport For London (TfL) Licence – usually in the front window. One of the features of the license plate is a blue version of the famous London Transport “roundel”. A list of licensed minicab operators can be found at TfL Cabwise. Some areas in London are poorly served by black cabs, particularly late at night. This has led to many illegal minicabs operating – just opportunistic people, with a car, looking to make some fast money. Some of these operators can be fairly aggressive in their attempts to find customers, and it’s now barely possible to walk late at night through any part of London with a modicum of nightlife without being approached. These illegal cars are also regularly unsafe: women are assaulted every week by illegal minicab operators (11 per month) and there is also a risk of robbery. You should avoid minicabs touting for business off the street and either take a black cab, book a licensed minicab by telephone, or take a night bus. Always remember: if it’s not licensed and it’s not pre-booked, it’s just a stranger’s car. Never get into an un-booked minicab. TfL operate a service called Cabwise, which will determine your location and provide three local, licensed cab numbers. If you have an iPhone or an Android smartphone, you can use the Cabwise application (search your platform’s app store) or text CAB to 60835 (be careful – this might not work from some phones!) You can also use an app such as Hailo, which allows you to summon a black cab to your location and will provide a map and approximate wait time for your taxi to arrive. Most railway stations will also be able to provide a list of good local cab firms (many will display this outside the station, even after the last train of the night has gone.) Londoners who drive will normally take public transport in the centre; follow their example. Unless you have a disability, there is no good reason whatsoever to drive a car in central London. Driving in central London is a slow, frustrating, expensive and often unnecessary activity. There are many sorts of automatic enforcement cameras and it is difficult and expensive to park. Driving outside of central London is easier, but traffic can still be an issue and most tourists won’t head out that far unless they have a reason. For those with disabilities driving can be much more convenient than using public transport. If disabled and a resident of a member state of the EU then two cars can be permanently registered, for free, for the Congestion Charge. Driving into central London on weekdays during daylight hours incurs a hefty charge called the Congestion Charge with very few exemptions. Rental cars also attract the charge. Cameras and mobile units record and identify the number plates and registration details of all vehicles entering the charging zone with high accuracy. The Central London Congestion Charge M-F 07:00-18:00 (excluding public holidays) attracts a fee of £8 if paid the same day, or £10 if paid on the next charging day. Numerous payment options exist: by phone, online, at convenience stores displaying the red ‘C’ logo in the window, and by voucher. Failure to pay the charge by midnight the next charging day incurs a hefty automatic fine of £80 (£40 if paid within 2 weeks). Despite the Congestion Charge, London – like most major cities – continues to experience traffic snarls. These are, of course, worse on weekdays during peak commuting hours (i.e. between 07:30-09:30 and 16:00-19:00). At these times public transport (and especially the Tube) usually offers the best alternative for speed and reduced hassle. One good tip is, that outside advertised restricted hours (usually on a Sunday), parking on a single yellow line is permissible. Parking on a red line or a double yellow line is never permissible and heavily enforced. Find and read the parking restrictions carefully! Parking during weekdays and on Saturday can also mean considerable expense in parking fees – fees and restrictions are ignored at your extreme financial peril – issuing fines, clamping and towing vehicles (without warning!) has become a veritable new industry for borough councils staffed by armies of traffic wardens. Also watch out for marked parking bays as these always have restrictions. Many are “Resident Parking Only” between certain hours and you will be fined if you park in these hours without a permit. Some bays also have restrictions on how long you can park in them for and these can be confusing. If in doubt: Don’t park! If you are driving to your destination then it’s safest to find a dedicated private car park nearby. These may be eye-wateringly expensive, but parking on the roads is a lottery with low odds of you winning. Two large car park operators are NCP and Q-Park. Motorcycles and scooters Motorcycles and scooters are fairly common in London as they can pass stationary cars, can usually be parked for free, and are exempt from the Congestion Charge. Scooters and bikes with automatic transmission are much more preferable – a manually-geared racing bike is completely impractical unless you have excellent clutch control (although it has to be said you will see plenty of them being ridden aggressively by motorcycle couriers and locals as it can be the fastest way to get around!) Likewise to bicycles, car drivers can sometimes show disregard to anyone on two wheels and larger vehicles have an unwritten priority so take care when crossing junctions. Crash helmets are mandatory. Parking for bikes is usually free – there are designated motorcycle-parking areas on some side-streets and some multi-level car parks will have bike parking on the ground level. London is now promoting a network of river bus and pleasure cruise services along the River Thames from Hampton Court in the west to Woolwich Arsenal in the east. London River Services (part of Transport for London) manages regular commuter boats and a network of piers all along the river and publishes timetables and river maps similar to the famous Tube map. While boat travel may be slower and a little more expensive than Tube travel, it offers an extremely pleasant way to cross the city with unrivalled views of the London skyline. Sailing under Tower Bridge is an unforgettable experience. Boats are operated by private companies and they have a separate ticketing system from the rest of London transport; however if you have a Travelcard you get a 33% discount on most boat tickets. Many boat operators offer their own one-day ticket – ask at the pier kiosks. Generally, tickets from one boat company are not valid on other operators’ services. Oyster cards can be used as payment for the ‘Clipper’-styled commuter services but not for tour boats. All the central London sights in Westminster and the South Bank tourist attractions are easily accessible by boat as are: Consider a trip along an old Victorian canal through the leafy suburbs of North London. The London Waterbus Company runs scheduled services (more in summer, fewer in winter) from Little Venice to Camden Lock with a stop at the London Zoo (pick up only). The 45-minute trip along Regent’s Canal is a delightful way to travel. Inline skating on roads and pavements (sidewalks) is completely legal, except in the “square-mile” of the. Roads are not the greatest but easily skateable. Central London drivers are more used to skaters than those in the outskirts. By cable car The Emirates Air Line is a cable car that runs across the River Thames in east London and connects the Greenwich Peninsula on the south bank (near The O2) and the Royal Docks on the north bank (near the ExCeL Exhibition Centre). The Greenwich Peninsula terminal connects to the North Greenwich Tube station on the Jubilee line. The Royal Docks terminal connects to the Royal Victoria DLR station. Although it is part of the TfL network and uses Oyster cards, the Air Line is mostly used by tourists and is therefore usually at its quietest during the week. It tends to be busiest when there is a large event at the ExCel Exhibition Centre. If you are travelling to The O2 for an event that finishes late, the Emirates Air Line service usually finishes much earlier than the Tube and DLR. You should have an alternative for getting back across the river. |Day||2 October to 31 March||1 April to 30 June||1 July to 1 October| |Monday to Thursday||07:00-21:00||07:00-22:00||07:00-23:00| |Saturday and Bank Holidays||08:00-23:00||08:00-23:00||08:00-23:00| I have sailed the world, beheld its wonders —Stephen Sondheim, Sweeney Todd London with children London can be stressful with kids – checkfor slightly less stressful sightseeing. However, it is a breeze with children over 7. Transport for London Itineraries Feeling overwhelmed? Not sure how to begin planning your trip? Transport for London have produced their own useful list of itineraries for tourists. They include famous landmarks and iconic transport icons on their various public transport networks, among others. London is a huge city, so all individual listings are in the appropriatearticles and only an overview is presented here. - Buckingham Palace. The London residence of the Queen, in . Open for tours during the summer months only, but a must-see sight even if you don’t go in. (Tube: Green Park) - London Eye. The world’s fourth-largest observation wheel, situated on the of the Thames with magnificent views over London. (Tube: Waterloo) - Marble Arch is a white Carrara marble monument designed by John Nash. It is located in the middle of a huge traffic island at one of the busiest intersections in central London where Oxford Street meets Park Lane in . (Tube: Marble Arch) - is one of the most photographed sights in London. The Shaftesbury Memorial, topped by the statue of Anteros (now popularly identified as Eros), stands proudly in the middle of Piccadilly Circus while the north eastern side is dominated by a huge, iconic neon advertising hoarding. Occasionally there will be scaffolding or fencing around the Eros statue in order to protect it during times when large crowds are anticipated. (Tube: Piccadilly Circus) - St Paul’s Cathedral, also in , is Sir Christopher Wren’s great accomplishment, built after the 1666 Great Fire of London – the great dome is still seated in majesty over The City. A section of the dome has such good acoustics that it forms a “Whispering Gallery”. There is also a viewing area that offers views of the surrounding area including the Millennium Bridge that lies nearby. (Tube: St Paul’s) - Tower Bridge. The iconic 19th century bridge located by the Tower of London near website or at the bridge. (Tube: Tower Hill) . It is decorated with high towers featuring a drawbridge. The public are allowed access to the interior of the bridge via the Tower Bridge Exhibition, tickets for which can be purchased on the - Tower of London. Situated just south east of , is London’s original royal fortress by the Thames. It is over 900 years old, contains the Crown Jewels, is guarded by Beefeaters, and is a site. It is also considered by many to be the most haunted building in the world. If you are interested in that sort of thing its definitely somewhere worth visiting. Sometimes there are guided ghost walks of the building. You can even have a good meal in one of the buildings on the property. (Tube: Tower Hill) - . Home of Nelson’s Column and the lions, and once a safe haven for London’s pigeons until the recent introduction of hired birds of prey. The “Fourth Plinth” has featured a succession of artworks since 1999. Overlooked by the National Gallery, it’s the nearest London has to a “centre”, and has been pedestrianised. (Tube: Charing Cross) - Westminster Abbey and the Palace of Westminster, including the Queen Elizabeth II Tower (the clock tower commonly known as the name of its bell, Big Ben) and the Houses of Parliament, in . The seat of the United Kingdom parliament and site, as well as setting for royal coronations since 1066, most recently Queen Elizabeth II in 1953. The Palace of Westminster is open to the public only for viewing parliamentary debates, tours of the building are available in July – August when Parliament is away on summer recess. Westminster Abbey also has a restaurant and a café that both serve good food. (Tube: Westminster) - 30 St Mary Axe or The Gherkin, a peculiarly-shaped 180 m (590 ft) building in the City. There is no public access to the building itself but it can be viewed from the roads and small paved areas directly in front of and behind the building. Security guards can be overzealous in this area and you may be asked to move on or stop taking photographs if you are doing so (although this may seem overbearing, it is private land and they can ask you to leave if they wish). Commanding views of this building can also be obtained from public roads near the site such as Leadenhall Street. Of minor interest to history fans is an inscription on Bury Street dedicated to a young Roman girl who was found buried here by archaeologists in 1995. Her remains were moved to the Museum of London while the Gherkin was being constructed, and were reburied in 2007 at the original site. (Tube: Aldgate) - The Shard, e-mail: [email protected]. 1 April – 31 October 10:00 – 22:00, 1 November – 31 March 10:00 – 19:00. A futuristic triangular skyscraper that dominates the London skyline and is the tallest building in the EU. There is a viewing deck on the 72nd floor that is open to the public, tickets for which must be booked via the website. There are also restaurants and the expensive luxury hotel Shangri-La on the lower floors. (Tube: London Bridge) Museums and galleries Central London hosts an outstanding collection of world-class museums and galleries, several of truly iconic status. Even better, London is unique among global capitals in that the majority of the museums have no entrance charges, allowing visitors to make multiple visits with ease. Special or temporary exhibitions usually attract an admission charge. London museums and galleries with no general admission charge (free entry!) include: - (Tube: Holborn)—a treasure trove of world cultures from across the ages, on a par with the Paris Louvre and New York’s Metropolitan Museum - (Tube: Charing Cross)—houses the national collection of paintings in the Western European tradition from the 13th to the 19th centuries - (Tube: Charing Cross) - (Tube: South Kensington) - (Tube: South Kensington) - (Tube: South Kensington) - (Tube: Southwark, Blackfriars) - (Tube: Pimlico) - (Tube: Marble Arch) and most museums in. Aside from these world famous establishments, there is an almost unbelievable number of minor museums in London covering a very diverse range of subjects. The British Government lists over 240 genuine museums in the city. Notable smaller museums - London Transport Museum (Tube: Covent Garden) - Museum of London (Tube: Barbican or St. Paul’s) - Museum of London Docklands (DLR: West India Quay) The “green lungs” of London are the many parks, great and small, scattered throughout the city including, and . Most of the larger parks have their origins in royal estates and hunting grounds and are still owned by the Crown, despite their public access. - make up a huge open space in central London and are very popular for picnics. (Tube: High Street Kensington, Marble Arch, Green Park or Hyde Park Corner) - is wonderful open park in the northern part of central London.(Tube:Camden Town, Regent’s Park) - has charming and romantic gardens ideal for picnics and for strolling around. St. James’s Park is situated between Buckingham Palace on the west and Horse Guards Parade on the east. - is a huge open green space in north London. It’s mot a tended park as such and is remarkably wild for a metropolitan city location. The views from the Parliament Hill area of the heath overlooking the city skyline are quite stunning. (Tube: Hampstead, Overground: Hampstead Heath, Gospel Oak) - also is a huge green space, but has a thriving deer population that is culled in the spring. Excellent place for cycling. (Tube:Richmond then Bus:371) - , near to Hampton Court Palace, is the second-largest park in London. More low-key than its larger cousin, Richmond Park, it too has a large deer population. Bushy Park contains numerous ponds, bridleways, two allotments, and at its northern edge, the National Physical Laboratory. English Heritage runs the Blue Plaques programme in London. Blue Plaques celebrate great figures of the past and the buildings that they inhabited. These are among the most familiar features of the capital’s streetscape and adorn the façades of buildings across the city. Since the first plaque was erected in 1867, the number has grown steadily and there are now more than 800. Recipients are as diverse as Wolfgang Amadeus Mozart, Sigmund Freud, Charles de Gaulle, Jimi Hendrix and Karl Marx. Look out for these around the city. Whereas some London museums offer free entry, some other top London attractions are ridiculously expensive. For example, entry to Westminster Abbey costs £20 per person (adult), and entry to the Tower is £21.50 per adult if bought online (2017). These prices can be sometimes mitigated by a purchase of London Pass, which needs to be done at the London Pass website. The pass comes in several varieties and gives access to over 60 attractions, including both Westminster Abbey and the Tower. For example, a day pass costs £62 for an adult (2017). The best strategy, if one wants to visit several expensive high-profile attractions, is to buy a day pass and to try visiting all of them in the same day. This requires some advanced planning and will not give you much time at each place you visit – for example, it can take an hour on public transport to travel between the Tower of London and London Zoo. London is a huge city, so all individual listings are in the appropriate Time Out London website also has major shows listed. There is also a Time Out iPhone/iPod app available although the print version tends to be more detailed.articles. To make the most of the city’s tremendous cultural offerings (performing arts, museums, exhibitions, clubs, eateries and numerous others), visitors will do well to pick up a copy of a cultural magazine like Time Out London (available at most corner shops and newsagents) which gives detailed information and critiques on what’s around town including show times and current attractions. The London is one of the best cities in the world for concerts, spanning from new musical trends to well known bands. Between huge concert facilities and small pubs, there are hundreds of venues that organise and promote live music every week. Many concerts, especially in smaller or less known places are free, so there is plenty of choice even for tourists on a budget. London has long been a launchpad for alternative movements, from the mods of the 1960s, punks of the 70s, new romantics of the 80s, the Britpop scene of the 90s, and the indie rock movement spearheaded by The Libertines and their ilk. It has one of the world’s most lively live music scenes: any band heading a British, European or World tour will play London, not to mention the local talent. London’s music scene is incredibly diverse, covering all genres of music from electro-jazz to death-metal, and all sizes of bands, from the U2s and Rolling Stones of the world to one man bands who disband after their first gig. This diversity is reflected in prices. As a rough guide: £20 and up for ‘top 40’ bands in arena-sized venues, £10 and up for established bands in mid-sized venues, £6 or more for up-and-coming bands and clubnights in smaller venues, £5 and up for new bands in bars and pubs. London has hundreds of venues spread out over the city and the best way to know what’s going on where is to browse online ticket agencies, Music Magazine’s gig directories and bands’ MySpace pages. A few areas which have higher concentrations of pubs and venues than others. Kilburn in North West London has long been known as an Irish area; though their numbers have somewhat declined, a visit to a local pub will show their influence remains today. Kilburn’s The Good Ship is a favourite place for young aspiring bands to try to get a foot off the ground, due to its inclusive policies and fair payment system. Good for those who would like to see bands “before they were big”, who appreciate £5 entrance fees, good beer and friendly staff. One of the easiest to use and most comprehensive listings websites is LondonEars. The West End, especially the areas concentrated around Leicester Square, Covent Garden, Shaftesbury Avenue and Haymarket, is one of the world’s premier destinations for theatre, including musical theatre. Covent Garden has the only actor-sponsored school in the city, the Actors Centre, which also gave way to the London Acting Network, a London acting community support group. In the centre of Leicester Square there is an official half-price TKTS booth. Be wary of other ticket offices -including those claiming to be the “Official Half-Price Ticket Office” – as these may have higher prices, and have been known to sell fake tickets. For up-to-date listings see the weekly magazine Time Out or check the Official London Theatre site. The South Bank is another area well known for world class theatre, and is home to the National Theatre and the Globe Theatre, the latter of which is London’s only thatched building and an attraction in itself. Each Globe performance has over 700 £5 tickets. London’s theatre scene outside of these two main districts is known as “the Fringe”. Several of the larger and more established fringe theatres are an excellent way to see top quality productions of plays that may move to the West End, but at lower than West End prices. The most significant of these are: - The Royal Court (Nearest Tube is Sloane Square). This theatre specialises in new writing, and recent productions that have transferred to great acclaim include Enron by Lucy Prebble and Jerusalem by Jez Butterworth, which had long runs in the West End and on Broadway. - The Menier Chocolate Factory (Short walk from London Bridge station). This small theatre adjacent to Borough Market has done spectacularly well with revivals of musicals, including Sunday in the Park with George and A Little Night Music both by Stephen Sondheim and which had runs in the West End and Broadway. - The Lyric Theatre (Short walk from Hammersmith Tube station), e-mail: [email protected]. Not to be confused with its West End namesake this fascinating theatre comprises a Victorian interior transplanted into a modern office building. It offers a mix of modern interpretations of Shakespeare, musicals (Sprink Awakenings was a notable success) and plays that reflect the multicultural nature of its location, in particular serving the Asian and Afro-Caribbean populations of West London. Other things to do - Changing the Guard, Buckingham Palace SW1A 1AA. Buckingham Palace: alternate days 11:30 (except daily May-Jul). Horse Guards Arch: M-Sa 11:00, Su 10:00. The 45 min ceremony which occurs every morning outside Buckingham palace often features Guards regiments with bearskins and red tunics together with military bands. All these soldiers are fighting troops and there will be times when other regiments mount the guard at Buckingham Palace while units are deployed on active service overseas. In Whitehall, cavalry of the Household division on horseback and foot make the formal changeover between the previous guards on duty and the new guards at Horse Guards Parade. The Household division has guarded the royal family since 1660 and continue to do so today. - Take a walk through London’s Royal Parks. A good walk would start at Paddington station, and head through Kensington Gardens, Hyde Park, Green Park (passing Buckingham Palace) and St James Park before crossing Trafalgar Square and the River Thames to the and Waterloo Station. At a strolling pace this walk would take half a day, with plenty of places to stop, sit, drink, eat en route. - Watch a film. As well as the world-famous blockbuster cinemas in the West End, London has a large number of superb art house cinemas. In the summer months, there are often outdoor screenings at various venues, such as Somerset House and in some of the large parks. - Watch football. Take in a home match of one of the city’s 15+ professional football clubs for a true experience of a lifetime as you see the passion of the “World’s Game” in its mother country. London will have five clubs in the top Premier League in the upcoming 2017–18 season—Arsenal, Chelsea, Crystal Palace, Tottenham Hotspur, and West Ham United. A level down, in the Football League Championship, finds Brentford, Fulham, Millwall, and Queens Park Rangers (QPR). Five other clubs are in lower levels of the professional league system—Charlton Athletic in Football League One; and AFC Wimbledon, Barnet, Dagenham & Redbridge and Leyton Orient in Football League Two. Many of the bigger clubs will require booking in advance, sometimes many months ahead, but smaller clubs allow you to simply turn up on match day and pay at the gate. (Owing to strict anti-tout regulations, the resale of tickets is not allowed.) You will be able to find a ticket to a quality football match on any Saturday during the season. - Wimbledon. Wimbledon is the oldest tennis tournament in the world and is widely considered the most prestigious. Naturally it is a regular feature on the Tennis calendar. London goes “tennis crazy” for two weeks when the competition commences in late June and early July. One of the greatest traditions is to eat Strawberries and Cream with sugar. (Tube:Southfields) - Open House London Weekend. Explore many of the city’s most interesting buildings during the London Open House Weekend – usually held on the third weekend of September. During this single weekend, several hundred buildings which are not normally open to the public are opened up. See website for details of buildings opening in any given year – some buildings have to be pre-booked in advance – book early for the popular ones! - Winter skating. London has a outdoor ice rinks that open in the winter months. Considered by some to be somewhat overpriced and overcrowded, they nonetheless have multiplied, easing congestion and increasing competition. Most charge from £10-12 (adults) for an hour on the ice, including skate hire. See the district articles for the , and . - Summer skating. In summer (and also in winter, for the more dedicated) there is also a thriving roller skating (on inline and traditional “quad” skates) scene in London, catering to many disciplines including street hockey, freestyle slalom, dance, general recreational skating (including three weekly marshalled group street skates) and speed skating. This mostly centres around Hyde Park (on the Serpentine Road) and Kensington Gardens (by the Albert Memorial). See the district articles for and . - Tours. If you don’t feel like splashing out on one of the commercial bus tours, you can make your own bus tour by buying an card and spending some time riding around London on the top deck of standard London buses. Of course you don’t get the open air or the commentary, but the views are very similar. You will likely get lost but that is half the fun; if it worries you go for a commercial tour. One tour, for instance, can be obtained from The London Pass. There is a website for this company. Essentially what it does is sell a 24-hour ticket to use the company’s buses to see the essential sites of London and a boat tour on the Thames (with the same ticket) provides a river tour of some of metropolitan London. Taking a tour like this is a good way to spend much of a first day in London, so you can decide what you want to see up close later. Other commercial tours offer similar services. - Spitalfields Markets, 65 Brushfield St London E1 6AA (Straight down Bell Lane past 66-68 and keep walking). Visit the thriving old Spitalfields markets which were the original London fruit markets. They have a daily market selling amazing vintage odds and ends and new fresh clothes! Visit 66/68 Bell Lane nearby to see a wealthy merchants house, rumor has it John Lennon once played on the roof of this building with Yoko Ono. - Insider London deliver a range of unique alternative London walking tours. Tours include London Street Art, London Underground}, Sustainable Architecture, Death and Debauchery and bespoke tours. - NFL International Series. NFL ( ) games held in Wembley and Twickenham Stadiums. In the upcoming 2017 season, two games will be played at Wembley and two at Twickenham. Usually held on Sunday evenings or afternoons between October and December of each year. Universities in London London attracts more students from overseas than any other city in the world, and is home to a huge variety of academic institutions. Its universities include some of the oldest and most prestigious in the world. The University of London is a federal university system with many constituent colleges, though for all practical purposes each constituent college operates as a separate university. London School of Economics and Political Science is located on the boundary of Covent Garden and Holborn in Westminster, 18 Nobel Prize winners and 50 world leaders have studied here. The School offers a well regarded lecture programme that is open to the public. Speakers have included Tony Blair, Bill Clinton, the Dalai Lama and Paul Krugman. Event schedule and ticket information available from the LSE website. University College London academic research is cited more than any other university in the UK, and its courses are regarded as among the best in Britain. The campus is located just north of the British Museum in the literary area of Bloomsbury. Notable alumni include Mahatma Gandhi, Alexander Graham Bell and the British philosopher Jeremy Bentham, whose mummified body is on display at the school in a wooden cabinet called the “auto-icon”. Imperial College London is the UK’s leading university specialising in science, engineering, business and medicine. The campus is located in a beautiful area of South Kensington, surrounded by numerous cultural institutions including the Natural History Museum and the Victoria & Albert Museum. Notable alumni include Sir Alexander Fleming, Thomas Henry Huxley, and H.G. Wells. Others include King’s College London, School of Oriental and African Studies (SOAS), Queen Mary, University of London, London Business School and the University of Westminster London is a natural place to learn and improve spoken and written English. There are a huge range of options, from informal language exchange services to evening classes and formal language schools. There unaccredited schools charging hefty fees and offering qualifications that are viewed as worthless. If choosing a course from a privately-run school or college, it is important to ensure the institution is accredited by the British Council. Some links to British Council accredited schools: - Linguaenglish London. Lingua London is a family-run English language school and has been teaching English only courses in London for over 10 years. - Rose of York. Rose of York has been teaching English language courses for over 21 years and they offer full-time, intensive or part-time English courses London is one of the world’s leading financial centres and so professional services is the main area of employment, although this sector has been hit hard by the global financial crisis. As of mid-2010, the job market in London has recovered somewhat. It is best to check with recruiters and staffing agencies. London is hugely popular as a working holiday destination – work in bars and the hospitality industry is relatively easy to find. Wages are generally higher in London than the rest of the UK, in part due to the addition of London weighting, although the cost of living is higher still. London is one of the world’s most fashion-conscious cities: it has an abundance of clothing shops from the flagship stores ofto the tiny boutiques of . Though not particularly known for bargain shopping, nearly anything you could possibly want to buy is available in London. That being said, during major sales, such as the annual Boxing Day sale after Christmas, prices for certain items have been known to be slashed by up to 70%, meaning that it is possible to find bargains for genuine luxury-branded goods if you are there at the right time. In Central London, the main shopping district is the West End (Bond Street, Covent Garden, Oxford Street and Regent Street). On Thursdays many West End stores close later than normal (19:00-20:00). - Selfridges, John Lewis (includes a food hall), Marks & Spencer and other department stores. It is best to shop here in the morning as the street becomes increasingly busy during the day. (Tube: Oxford Circus) . Main shopping street, home to flagship branches of all the major British high street retailers in one go including - Liberty, and the London Apple Store. (Tube: Oxford Circus, Piccadilly Circus) (between Oxford Circus and Piccadilly Circus). Includes such gems as Hamleys, considered to be London’s flagship toy store spread out on seven levels, the iconic luxury department store - . Some of the world’s most luxurious designer stores such as Cartier, D&G, Jimmy Choo, Louis Vuitton and Versace. (Tube: Bond Street) - . Contains some of the world’s most luxurious designer interior stores such as Heals, whilst the southern end is famous for its large concentration of hi-fi, computer and electronics stores. (Tube: Tottenham Court Road, Goodge Street) - . Fashionable area home to quaint outlets and relatively expensive designer stores. Around Seven Dials, chains include Adidas Originals, All Saints, Carhartt, Fred Perry, G Star Raw and Stussy. For shoes head for Neal Street. Also the London Transport Museum whose gift shop has some of the best souvenirs in the city (old maps, vintage Tube posters, etc.) London’s second Apple Store is located here as well. (Tube: Covent Garden) - (near Covent Garden). Traditionally a book lover’s haven, it still has the giant general bookstore Foyles, and a few specialist and antiquarian shops survive south of Cambridge Circus and on the side streets to the east. (Tube: Tottenham Court Road, Leicester Square, or Charing Cross) - Fortnum & Mason. (near Piccadilly Circus). Home to the luxury department store - Denmark Street (at the north end of Charing Cross Road near Tottenham Court Road station). Also known as Tin-Pan Alley, this is a music lover’s paradise with an amazing array of music shops, bars and clubs in one short street. (Tube: Tottenham Court Road) - . Offers alternative music and clothes. Now home to Chappell of Bond Street’s historic music shop. (Tube: Oxford Circus) - . Alternative clothing and other alternative shopping, popular with teenagers and young adults. Has the headquarters for Cyberdog – a large shop which sells clothing and accessories for the club and rave scene. Camden Lock Market is also worth a visit to see independent artists plying their wares. (Tube: Camden Town) - . The King’s Road is noted for fashion, homeware and children’s clothing. On Wednesday many stores close late. (Tube: South Kensington) - Harrods (includes a food hall) and Harvey Nichols. On Wednesday many stores close late. (Tube: Knightsbridge) . Department stores include the world-famous - Fortuny. (Tube: Knightsbridge) . Shop where royalty and celebrities shop! One of the world’s most unique and famous streets. It is known as one of London’s most fashionable and distinctive streets, housing some of the best known names in London fashion, interspersed with trendy restaurants, jewellers and speciality shops including - . Some of the world’s most famous shirts are made on Jermyn Street. Savile Row is home to some of the world’s best men’s bespoke tailors including Henry Poole, Gieves & Hawkes, H. Huntsman & Sons, and Dege & Skinner. (Tube: Westminster) - Westfield London in Shepherd’s Bush is one of the two largest shopping mall complexes in Greater London. It is served by the London Overground and the Underground. It is easiest to get here via public transport, but there is reasonable car parking space available. (Tube: Shepherd’s Bush) - Westfield Stratford City in Stratford is a large shopping mall complex located on the edge of the Queen Elizabeth Olympic Park. There is ample car parking and you can also park here to access the Park itself. This Westfield is easier to access by car due to its close proximity to the A12 road. (Tube/DLR: Stratford) food market, offering fruit, vegetables, cheese, bread, meat, fish, and so on, much of it organic. The market opens Th-Sa. For market shopping, it’s best to go in the morning, or after 14:00, since it starts to get very crowded by around 11:30 when the lunch crowd comes in. Lunch here is good though because there are many stalls that offer fresh made fast food on the spot; from ostrich burgers to falafel, most tastes are catered for. (Tube: London Bridge)is a great (if expensive) market for clothes from up-and-coming designers, records, housewares, food, and all things trendy. Find it at 65 Brushfield St, E1 6AA (straight down Bell Lane past 66-68 and keep walking). Visit 66/68 Bell Lane nearby to see a wealthy merchants house, rumour has it John Lennon once played on the roof of this building with Yoko Ono. (Tube: Liverpool Street)is an excellent Also be sure to check out, and . Tax-free shops in airports are not strong in variety, prices are equal to London, and they close rather early as well. Shop listings at airport web sites can help to plan your tax-free (vs traditional) shopping. In the evening allow an extra half hour as closing hours are not always strictly respected. Many big department stores in central London have an information booth where they can give you the paperwork needed to reclaim tax on purchases made at the store when you get to the airport. London, like the rest of the UK, uses the British Pound Sterling. Retail prices for most items, with a few exceptions, always include VAT (at 20%). Visa and MasterCard/Maestro are the two most commonly-accepted debit/credit cards, although most large shops will also accept American Express. If your card does not have a microchip (for Chip & PIN) some machines (for instance, at Tube stations) will be unable to read your card. Some shops may ask you for additional identification, especially in relation to high value items, or items that are under age-related restrictions. Most shops no longer accept personal cheques. Contactless or NFC-enabled VISA and MasterCard cards can also be used for purchases of usually up to £20 in lieu of Chip & Pin, even on London Underground fare gates and buses. £50 notes are not often used in everyday transactions and most shops will not accept them. When exchanging money at a bureau de change make sure to ask for £5, £10 and £20 notes only. The Bank of England’s guide to bank notes may be of use. |This page uses the following price ranges for a typical meal for one, including soft drink:| It is a huge task for a visitor to find the “right place” to eat in London – with the “right atmosphere”, at the “right price” – largely because, as in any big city, there are literally thousands of venues from which to choose, ranging from fast food joints, pubs, and mainstream chains all the way up to some of the most exclusive restaurants in the world which attract the kind of clientele that don’t need to ask the price. Sorting the good from the bad isn’t easy, but London has something to accommodate all budgets and tastes. As London is one of the world’s most multicultural cities, it is possible to find virtually every cuisine from around the world here if you look hard enough. Following is a rough guide to what you might get, should you fancy eating out: Smoking is illegal in all enclosed and indoor public spaces in the UK. - Up to £5 – you can get a good English pub or cafeteria breakfast with a rack of bacon, beans in tomato sauce, egg, sausage, orange juice and coffee or tea. Most pubs stop this offer at 11:00, but there are literally hundreds of backstreet cafes (colloquially known as “greasy spoons”) which will serve this sort of food all day. Most supermarket chains offer a “meal deal”, consisting of a sandwich, a drink and a bag of crisps or fruit for £3 together, while buying the sandwich only can be the same price. If you are going to be on a budget for several days, the supermarkets are a good option. - £7 – will buy you a couple of sandwiches and a soft drink, some takeaway fish and chips, or a fast food meal. There are also mostly Chinese restaurants which serve an all-you-can-eat buffet for around this price. These are dotted about the West End and it is well worth asking a member of public or a shopkeeper where the nearest one is. These restaurants make much of their revenue on drinks although these are usually still moderately priced. The food while not being of the finest standard is usually very tasty and the range of dishes available is excellent. There are literally thousands of so-called takeaways in London and are a cheap alternative to a restaurant meal. Check with your hotel management if they allow food deliveries before ordering in. Most takeaways will offer some form of (usually very limited) seating, but not all do. - £6-10 – will get you a good pub meal and drink or a good Chinese/Indian/Italian/Thai/Vietnamese buffet. Many pubs have a buy-one-get-one-free offer, and you can either order two main dishes for yourself or bring a friend. - £15 – some more expensive French, Mediterranean and international restaurants do cheaper two or three course lunch menus. - £25 – offers you a lot more choice. You can have a good meal, half a bottle of wine and change for the tube home. There are plenty of modest restaurants that cater for this bracket. - £50 (to almost any amount!) – with more money to spend you can pick some of the city’s finer restaurants. It may be a famous chef (like Michel Roux, Jr, or Gordon Ramsay) or simply a place that prides itself on using the finest ingredients. Worth the splurge to impress a special someone. These establishments often need to be booked well in advance, and most will enforce a dress code of some sort, like Rules of Covent Garden, the oldest restaurant still extant. Prices inevitably become inflated at venues closest to major tourist attractions – beware the so-called tourist traps. The worst tourist trap food, in the opinion of many Londoners, is served at the various steak houses (Angus Steak House, Aberdeen Steak House, etc. – they are all dotted around the West End and near the main train stations). Londoners wouldn’t dream of eating here – you shouldn’t either! Notorious areas for inflated menu prices trading on travellers’ gullibility and lack of knowledge are the streets around the British Museum, Leicester Square and Piccadilly Circus. Even the major fast food chains charge a premium in their West End outlets – so watch out. Pubs in the touristy areas of London are usually a poor choice for food although there are some brilliant “gastro-pubs” hidden away. In general avoid all pubs that have graphic-designed and printed menus. Look around you – see any locals tucking in? No? – then you shouldn’t either. The other rule to follow when avoiding poor food is the same as in any other part of Europe – is the menu available in multiple languages? If yes then start running! In the suburbs, the cost of eating out is reduced drastically. Particularly in large ethnic communities, there is a competitive market which stands to benefit the consumer. In East London for example, the vast number of chicken shops means that a deal for 2 pieces of chicken, chips (fries) and a drink shouldn’t cost you more than £3 especially on Brick Lane. Brick Lane is also known for being home to London’s version of the beigel (spelt “bagel” in the United States and Canada, but pronounced the same way), with Brick Lane Beigel Bake and Britain’s First & Best Beigel Shop being among the sole remnants of what was once a thriving Jewish community in the neighbourhood. Both shops are also known for their salt beef, London’s version of Jewish-style cured meats, and a popular filling in their beigel sandwiches. Another good (and cheap) lunch option is a chicken or lamb doner (gyro) at many outlets throughout the city, though meat quality is often poor. For more authentic Cockney food, try pie and mash, which originates from the working-class in the East End. Usually minced beef and cold water pastry pie served with mashed potato, mushy peas and “liquor” gravy, it tastes a lot better than it sounds. Some of the best pie houses are M. Manze in Peckham or F. Cooke in Hackney Broadway Market. Water Souchet and London Particular (green-pea and ham) are classic Cockney soups, though hard to find on menus. For those game, jellied eels, pickled-cockles and whelks are all traditional London seafood. It’s people’s experiences in these kind of places that gives Britain a bad name for food! Central London’s Borough Market offers wholesale produce as well as individual stalls that sell small bites and drinks for a casual and cheap meal. Kappacasein Dairy has a popular stand in the market famous for their grilled cheese which has earned the praise of Giada De Laurentiis and Ruth Reichl. Of course, the quintessential British dish fish and chips is widely available in London, but the standards can be pretty disappointing in the tourist trap pubs. The best-rated fish and chips shops in London are generally located in the suburbs, away from all the tourist fare in central London. Tipping may also be different than what you’re used to. All meals include the 20% VAT tax and some places include a service fee (10-12%). The general rule is to leave a tip for table service, unless there’s already a service charge added or unless the service has been notably poor. The amount tipped is generally in the region of 10%, but if there’s a figure between 10-15% which would leave the bill at a conveniently round total, many would consider it polite to tip this amount. Tipping for counter service, or any other form of service, is unusual – but some choose to do so if a tips container is provided. While central London is full of restaurants and cafes, there are some areas where the majority of diners are Londoners, rather than tourists, and in general you will get a much more pleasant, better value, and less crowded eating experience than you will find in the West End. These places are best visited in the evenings. Clapham Junction is not just a train station, but also home to many good restaurants and bars, in particular on Lavender Hill and Battersea Rise. (Overground: Clapham Junction) Drummond Street in the Euston area has a fine mix of Indian restaurants – a short walk from Euston railway station. (Tube: Euston) High Street Croydon Croydon is derided by most Londoners, however this suburban gem of a road has at least 30 decent restaurants, including three Argentinians, a South African curryhouse, a couple of fancy modern European brassieres, and just about every other type of cuisine you can think of. (Overground: East Croydon) extends on to Chiswick High Road from Hammersmith Tube Station and is one long road of a choice of restaurants at very reasonable prices, some bargain mentions are the Thai restaurants offering 2 course lunch for £7. Nearby Shepherds bush is about a 15 minute walk and is alive with bars and pubs in the evening. (Tube: Hammersmith) Lordship Lane in East Dulwich provides a good selection of European restaurants and a few award winning gastropubs. (train: East Dulwich) Upper Street in Islington has dozens of excellent restaurants, popular with young professionals. (Tube: Highbury & Islington, Angel). Wardour Street, in Soho, is full of nice cafes and restaurants. (Tube: Piccadilly Circus) As one of the world’s most cosmopolitan cities, you can find restaurants serving food cuisine from nearly every country, some of it as good as, if not better than in the countries of origin. Indian food in London is especially famous and there is hardly a district without at least one notable Indian restaurant. If you are looking for other particular regional foods these tend to be clustered in certain areas and some examples are: - in is famous for Bangladeshi curries. (Overground: Shoreditch High Street) - for African/Caribbean. (Tube: Brixton) - Chinatown just off for Chinese. (Tube: Leicester Square) - Edgware Road in and is popular for Middle Eastern cuisine. (Tube: Edgware Road, Paddington) - Drummond Street (just behind Euston railway station in the district) has lots of vegetarian restaurants – mostly Indian. (Tube: Euston) - and nearby areas, for Greek and Turkish. (Tube: Finsbury Park) - for Jewish fare. (Tube: Golders Green) - for good cheap Vietnamese. - , East Ham, and Southall for authentic & cheap Indian eateries including South Indian restaurants serving hot pongal, dosas, idlis and other South Indian “tiffin” items. Other nationalities are equally represented and randomly dotted all over London. It is usually wisest to eat in restaurants on main thoroughfares rather than on quiet backstreets. Like other capitals in the world, London has the usual array of fast food outlets. Sandwich shops are the most popular places to buy lunch, and there are a lot of places to choose from including Eat and Pret a Manger. Some Italian-style sandwich shops have a very good reputation and you can identify them easily by looking at the long queues at lunchtime. If all else fails, central London has lots of mini-supermarkets operated by the big British supermarket chains (e.g., Sainsbury’s, Tesco) where you can pick up a pre-packed sandwich. Fast food with an Asian flair is easy to find throughout the city, with lots of Busaba Eathai, Wagamama, and Yo! Sushi locations throughout the city. Nando’s, a popular pseudo-Portuguese restaurant chain, has spicy peri-peri style grilled chicken. For burgers, GBK (Gourmet Burger Kitchen) has been joined by other franchises such as Byron and Haché. List of popular chains - Subway. Offers hot and cold sandwiches for takeaway and limited sit-down eating. Store locator on website is a bit iffy but there are multiple central London locations including one at Tower Hill. - McDonald’s. Perhaps the most famous and recognised burger chain in the world. Serves a consistent menu at consistent prices. Locations pretty much everywhere. Some restaurants are open 24 hours a day. - Burger King. Another famous burger chain with a similar ethos to McDonalds but fewer locations. The most central one is located in Leicester Square while others are more scattered. - Gourmet Burger Kitchen, ☎ , e-mail: [email protected]. This chain is more expensive and with less focus on takeaway. Multiple central London locations. They can also be found in both Westfield London and Westfield Stratford. - Five Guys. A recent arrival from the United States. Has multiple London locations but only a few in central London. You have to phone ahead to order takeaway. - Domino’s. A popular takeaway only pizza chain. Multiple locations with fairly big delivery areas. - Pizza Express. Very popular sit-down restaurants offering more “gourmet” pizzas (but not too gourmet) in multiple central London locations. They are family friendly as well. - Pizza Hut. Offers both takeaway and a few sit-down restaurants. Has seven sit-down restaurants in the central London area. - Giraffe. Family friendly sit-down restaurants. Offers a variety of food including brunch, burgers, burritos, and ribs. - Wahaca. Sit-down restaurants offering Mexican market food. Multiple central London locations. - Zizzi. Sit-down restaurants that serve Italian food. Not many restaurants in central London but there are lots scattered across the city including one at Tower Hill. Vegetarian and vegan London has plenty of vegetarian and vegan restaurants many of them championing organic foodstuffs, and a quick search in Google will produce plenty of ideas, so you never have to see a piece of cooked meat all week. If you are dining with carnivorous friends most restaurants will cater for vegetarians and will have at least a couple of dishes on the menu. Indian/Bangladeshi restaurants are generally fruitful, as they have plenty of traditional dishes (good Indian/Bangladeshi options can be found in the Brick Lane area of Spitalfields or further afield in East Ham, Tooting Broadway and Southall. These also tend to be very cheap eats with authentically prepared dishes with a true local ambience). There are also many vegetarian Thai buffet places where you can eat fake meat in tooth-achingly sweet sauces for under £5. These can be found on Greek and Old Compton Streets inand . Mildred’s is a great veggie restaurant in the back streets of Oxford Circus. Due to the mix of cultures and religions, many London restaurants cater well for religious dietary requirements. The most common signs are for Halal and Kosher meat, from burger joints to nice restaurants. There are lots of Halal restaurants and shops all over London including Whitechapel Rd and Brick Lane in , and in many parts of . There are plenty of Kosher restaurants in , and along with some central delis such as on Charing Cross Road. Convenience stores and supermarkets Convenience stores such as Tesco Metro, Sainsbury Central/Local, Budgens, Costcutter, SPAR, Co-op, and privately-run “corner shops” will sell pre-made sandwiches, snacks, alcohol, cigarettes, drinks, etc. Most are open from 05:00-23:00 although some such as Tesco Metro or convenience stores located at petrol stations may open 24 hours (although some will stop selling alcohol after a certain time). Whistlestop convenience stores (located in or around train stations) are notoriously overpriced and should be avoided. If using a petrol station convenience store late at night (i.e. after 23:00) the store will be locked and you should order and pay through the external service window. Although Tesco, Sainsbury’s and other supermarkets run smaller stores in central London, full-size superstores (including Morrisons and ASDA) are rare in the city centre and you will usually have to take a 15-20 minute Tube ride to reach them. The closest large stores to central London are: - The ASDA store close to Crossharbour DLR Station on the Lewisham line. This is about a 15 minute ride from Bank station or at the end of the 135 24-hour bus route. - The Tesco in the Surrey Quays shopping mall which is next to Canada Water station on the Jubilee line – again about 10–15 minutes from the centre of town. - There are larger Sainsbury’s stores in both Whitechapel (Tube: Whitechapel) and in Camden Town (Tube: Camden Town). Both of these stores are located in Travelcard Zone 2. Marks & Spencer also operate food halls branded as “Simply Food”. They can be found across central London. The smaller ones, such as those found in train stations, tend to focus mostly on “ready to eat” food such as sandwiches, drinks, and snacks. London is home to a great many pubs, bars and nightclubs. The online city guide View London and the weekly magazine Time Out tell what’s going in London’s night life, as well as cultural events in general. Pubs and bars London is an expensive place and your drink is likely to cost more than its equivalent elsewhere in the United Kingdom. Expect to pay around £4 for a pint of lager or Guinness (or around £3.50 for a pint of ale) in an average pubs. As with restaurants, pubs close to major tourist attractions cash in on travellers’ gullibility so be on your guard for the tourist traps where higher prices are not unheard of. Despite this however it is still possible to find a sub-£3 pint in central London – it takes some determination. If you’re looking to save money and meet travellers then pub crawls are guided tours that run nightly in central London. You’ll save the ticket price on the savings you get from discounted drink deals and what you would have spent on club entry. The “1 Big Night Out” pub crawl is the biggest operator and starts from near Leicester square underground station. Many local pubs, especially those run by chains like Wetherspoons and Scream tend to be more reasonably priced with good drink promotions on weekday nights and during the day. As with the rest of the UK, chain pubs abound which Londoners tend to avoid like the plague. A good place to get cheap beer is at any one of the Sam Smith pubs found across Central London, including Soho and the City. In the, check out The Court (near the north end of Tottenham Court Road) and The Rocket (Euston Road). Both are fairly cheap to drink at, given that they cater for students of the adjacent University College London. Directly opposite the is The Euston Flyer, popular with locals and commuters alike given its close proximity to railway station. Classier bars and pubs can be much more expensive. However, the cost of alcohol drops significantly the further away you go from the centre (tends to be an exception, with prices pretty much the same as the centre). For a more reasonably priced (but brilliant) cocktail bar than you’ll find in the central and West End areas Lost Society in situated on Lavender Hill, cocktails here cost around £7-8 each. Two historic London breweries are Young’s and Fullers. Young’s was founded inin 1831 (but has relocated to ) and nowadays it has 123 pubs in central London alone. The Founder’s Arms next to the Tate Modern on the river embankment, is one of the brewery’s most well known establishments with a great view of the River Thames. Fullers was founded a bit later in 1845 at Chiswick (where you can take a most enjoyable tour of the brewery, including beer-tasting) and the jewel in its crown is probably the Grade I listed Old Bank Of England on , thanks to its breath-taking interiors. Fuller’s flagship beer is the famous ‘London Pride’, however to try a truly authentic Cockney pint, ask at bars if they serve a seldom seen now Porter, a dark style of beer originating in London in the 18th Century, similar but less heavy then a Stout. For a different taste, try a gin and tonic. It’s hard to say which pub in London is truly the oldest but it’s easy to find contenders for the title. Many pubs were destroyed in the Great Fire of London – indeed, Samuel Pepys supposedly watched the disaster from the comfort of the Anchor in. Pubs were rebuilt on sites that claimed to have been working pubs since the 13th century. Ye Olde Cheshire Cheese in is on the site of an old monastery and its cellar dates back to the 13th century. The Princess Louise and Citty of York are two lovely pubs close by, along High Holborn with interesting decor; as is the Jerusalem Tavern of Farringdon, a converted Georgian coffee shop, which sells the Norfolk beer, St. Peters. The Royal Oak of Borough, is another pub which is the only representative of an out-of-town brewery in London, that of Harvey’s of Lewes. The food is fantastic as is the atmosphere. Those interested in London’s historic and literary connections can’t miss The Spaniard’s Inn in . Dick Turpin is said to have been born here; John Keats and Charles Dickens both drank here; it’s mentioned in Dickens’ The Pickwick Papers and Bram Stoker’s Dracula. The Goose at , was reputedly a favourite hole of Karl Marx. For the best view in the city, try pubs on the banks of the Thames. Thehas lots of good bars with plenty of iconic bridges and buildings in sight the cocktail bar in the OXO tower is a secret that most tourists walk by everyday. Heading towards , pub crowds become a little less touristy. If you’re after gastropubs, you may like to visit London’s first, The Eagle, in, established in 1991. You can also try Time Out’s favourite newcomer, The Princess Victoria on Uxbridge Road, . The “Bermondsey Beer mile” is home to many craft breweries which are open in the middle of the day most Saturdays. Situated under the railway arches on lines going to London Bridge, these quaint breweries are home to high quality beer at cheap to average London prices (~£2.00 per half). Best places include Kernel Brewery and Brew by Numbers. Wine buffs can enjoy the famous Davys wine bars that dot the city. The company, established in 1870, import wines and own over thirty bars in the centre. Other big names in wine include the Michelin-starred Cellar Gascon and Vinoteca, both in. For a posh wine tasting experience, there is Vinopolis by Borough Market, though a tour price will be as eye-watering as the produce sampled. Big hotels, such as The Langham, The Dorchester and The Ritz, and upmarket clubs aroundand are reliable bets for a date at the bar. The Connaught Hotel in boasts its house bar, plus the Time Out magazine favourite, The Coburg. Still in Mayfair, The Polo Bar at The Westbury is very intimate. You can rely on most up-and-running bars to offer a short cocktail menu and there are also bars that position themselves as cocktail specialists. Nightlife is an integral part of London life and there are countless nightclubs in and around Central London with music to suit even the most eclectic of tastes. Districts in London tend to specialize to different types of music. Thehas many clubs playing drum and bass, techno, house and trance music and is home to the superclub Fabric. The clubs in this area are often home to the world’s top DJs and attracts a lively, hip and friendly crowd. Big name drum and bass, house and techno DJs also appear at clubs scattered around Kings Cross (Egg, Scala), Elephant (Ministry of Sound, Corsica Studios), Southwark (Cable), Whitechapel (Rhythm Factory), and at mixed nights at the Vauxhall clubs (see below). Nights are also hosted in disused Hackney warehouses or south London car parks. The area aroundis home to the more upmarket clubs in London. This area attracts a rather more showy crowd who love to flaunt what they have and is a must go to celebrity spot. Beware that drinks are ridiculously expensive and many clubs operate a guestlist-only policy. Music played here is often of the commercial chart, funky house, hip hop and R&B genre. Notable clubs include China White, Luxx, Maddox, Jalouse, Funky Buddha, Whisky Mist, Mahiki, No 5 Cavendish Square, Embassy, Vendome and Maya. Nightclubs around thearea hold the same music policy, but are rather more accessible, with numerous club and pub crawl promoters scattered around the area offering deals on entry. Notable clubs are Cafe De Paris, 1 Big Night Out pub crawl, Penthouse, Sound, Tiger Tiger, Zoo bar and Ruby Blue. Thearea is home to clubs which play Indie, metal and rock music and notably the Electric Ballroom, the world-famous Koko (Fridays) and Underworld. Camden clubs are mostly shut (or empty) on the weekdays.In South London, London’s Afro-Caribbean centre is home to numerous venues with all kinds of music, including a particular presence in reggae, ska, afrobeat, hiphop, and dubstep. In recent years more venues have opened in Peckham and New Cross.Sleep |This guide uses the following price ranges for a standard double room:| |Mid-range||£70 to £140| London has hundreds of options for accommodation to suit all budgets from hostels through historic bed and breakfasts (B&Bs), mainstream chain hotels and apartments all the way to some of the most exclusive luxury hotels in the world such as The Savoy, The Ritz and Claridges where a stay in a top suite will cost upwards of £1,000 per night. The average cost of hotel accommodation in London is higher than in any other major British city. Prices invariably become inflated close to major sporting tournaments (such as the London Marathon, Wimbledon or major England football/rugby fixtures), or other important events taking place in the city – so it pays to plan your trip around such occasions or book your accommodation well in advance. In general, most people tend to stay within “Zone 1” of the underground, however do your research carefully – sometimes being that extra five minutes away from a station can make the difference in cost and quality of local food and drinking options. In any case, you can always catch a bus anyway – by far the best way to see the city and get about generally. Your budget will have a lot to do with what part of London you will want to stay in. Tourist-standard prices range from £20-200 per person per night. Expect smaller than average rooms especially at the low end of this range. As a general rule, expect to pay between £75-150 per night for a 2 or 3 star hotel in the central area of the city. Many of the big name chain hotels now offer substantial discounts (with rates often down as low as £30-£50 per room per night) if you book well in advance, but the drawback is that you have to pay the full amount upfront at the time of booking and there are no refunds if you cancel. The heart of the West End is the most expensive place to stay and most hotels are either 4 or 5 star and most will command a hefty price premium. can also be very expensive during the week, as it relies heavily on the business market but prices often drop over the weekend and it can be a good way of getting into a higher standard of accommodation than you could otherwise afford. Bear in mind though that this part of central London becomes a ghost town over the weekend, and you will find that few (if any) bars and restaurants will be open. A top tip however is to always check the likes of LondonTown.com, Expedia and LateRooms as well as the hotel’s own website – since there are often deals to be had which can reduce the costs significantly. The extra cost of getting around is probably not significant compared to savings made by staying in a hotel further out near an Underground or railway station. Always be sure though to check where the closest Tube station is to your hotel. Staying further out will be cheaper but when travelling in allow 1-2 min per Tube stop (near the centre), around 2-3 min per stop (further out) and 5-10 min per line changes. This can easily total up to a 1 hour journey if there is a walk at each end. There are many hotels close to transport hub stations such as Stratford, Greenwich, Ealing Broadway, Wimbledon and East Croydon. A more imaginative alternative could be to stay in a nearby town with quick and easy train travel to London. For example, lively(otherwise known as ‘London by Sea’) is only an hour away, but your budget will go much further and there are excellent accommodation options. Some of the better value options are to be found in the following central districts: - . Relatively quiet district with a wide range of accommodation, and has enjoyed a surge in popularity following Eurostar’s move to St Pancras International station. Cartwright Gardens features a dozen small B&Bs in historic houses. Many budget options are located on Argyle Square (just off the Euston Road). Gets a little seedy towards and beyond King’s Cross railway station. - in west central London. Budget and modest accommodation as well as good 4-star hotels. Be careful with the cheapest accommodation in this area though as it will likely be very seedy indeed. - in north west central London. Has undergone a lot of change largely resulting from the Heathrow Express train coming into Paddington station. Good hotels can be found in the immediate area of the station and in quieter spots a short walk away as well as in the traditional mid-range accommodation area further south in Bayswater. - . Lots of small B&Bs around the back of Victoria railway station in the Pimlico area. A slightly left-field option is to check the Landmark Trust, a building preservation charity who purchase notable old buildings in the UK, renovate and run them as holiday lettings. An interesting approach to saving old buildings for sure. Try booking a hotel in Canary Wharf if you are staying for the weekend – 4* hotels can be very cheap due to a lack of business customers. This also goes for the small area around Bank tube station. Not necessarily as unpleasant as you may think, and as long as you don’t mind sharing with others, they are the most cost-effective option and also offer breakfast, and kitchens for self-catering. There are independent hostels throughout the city which are listed in the relevant district articles. In the summer season, many of the colleges and universities in Central London open up their student halls of residence as hotels during vacations, at usually much lower rates than proper hotels, but expect very basic facilities (e.g. communal bathrooms, no catering facilities), but you will get the personal privacy that you don’t get in hostels for not very much more cost. Some apartment-hotels offer good value accommodation for those travelling in a group – often better quality than many hotels but at a cheaper individual rate per person. Capsule-style crash spaces are just arriving, but they are only in central locations. Short-term apartment or flat rentals are an attractive option for many travellers to London, and there are innumerable agencies offering them, almost all of them nowadays through the internet. A key consideration for renting a short term flat is if you are visiting in a large group or a family. In such cases a short stay in London can be more affordable compared to staying in a hotel. Your best protection is to deal only with London apartment rental agencies which have been recommended by independent sources you feel you can trust, and to deal only with those that accept confirmations via credit card. Travellers can choose from a variety of homestay styles such as homeswapping (lovehomeswap.com), living in a temporarily vacated room (anyfriendofours.com) or the high end version where companies specialize in homestays with full hotel services such as housekeeping and concierge (viveunique.com). Most of the time these options are safe but it is important that guests and homeowners take equal precaution to ensure their valuables are safe guarded. Homeowners should always provide guests with terms and conditions of their live-in house rules to ensure there are no mishaps and both parties are at ease. This new trend allows guests to enjoy a less touristy version of London as most of these homes will be in residential areas which each have their own unique charm and experiences. Hotels are generally expensive in London when compared with other European cities. As a result the city has a vast number of self-catering accommodation on offer, many of them are apartments in various central areas of the capital. Well established local sites include Holidaylettings.co.uk, Perfect Accommodation,Space Apart Hotel, Owners Direct and Alpha Holiday Lettings. If you are looking to stay in just a room or part of the property, Airbnb matches holiday makers with hosts who only rent out part of their homes. London is unfortunately not noted for free public wifi access – although the number of hotspots is continuing to grow. - O2 Free Hotspots. O2 offers free WiFi around London’s busiest streets including parts of Oxford- and Regents Street. Click on the link to see the map. Free. - Online-4-Free.com. One of the most promising (it seems) for traveller-frequented areas, a service that provides blanket coverage along the banks of the River Thames (and some surrounding streets) from Millbank down to Greenwich Pier, and a small ‘cloud’ in Holborn – the free service asks only that you view a short advertisement every half hour to get 256 kbit/s (higher rates and ad-free come at a small charge). Free. - Tate Modern. Offering for a trial period free wi-fi internet access. - British Library. Offers free internet access throughout the library with registration. - Royal Festival Hall at Southbank Centre. Offers free unencrypted wi-fi throughout the building without registration. - Apple Store Regent St (tube:Oxford Circus). The Apple Store on Regent St offers free wifi and has a theatre at the back of the first floor where you can sit and spend an hour or two. - London Underground. Virgin Media offers wifi access at Tube stations. Some mobile phone networks offer free access, otherwise you have to pay. - Free wifi is also available in many cafes, and the following chain outlets: McDonald’s, Pret A Manger, JD Wetherspoon pubs, Costa Coffee, Caffe Nero, Starbucks. In an emergency, telephone “999” (or “112”). This number connects to Police, Ambulance and Fire/Rescue services. You will be asked which of these three services you require before being connected to the relevant operator. Like many big cities, London has a variety of social problems, especially begging, drug abuse and theft (mobile phones are a favourite, often snatched by fast-moving cyclists). London has the oldest police force in the world, The Metropolitan Police Service, and on the whole, London is a safe place to visit and explore. Alongside the regular Police, there are over 4,000 Police Community Support Officers (PCSOs) that provide a highly visible presence on the streets and can deal with low-level crime. Normal precautions for the safe keeping of your personal possessions, as you would in any other city, are suggested. The Metropolitan Police have placed significant resources in combating street level crime. Working in conjunction with borough councils, they have brought the level of theft andin major retail areas in London to a manageable level. Pickpocketing in London is in general not as rampant as in other major European cities, though it still pays to be vigilant and take the usual precautions in securing your valuables. Street gang culture is a growing problem in London as with many other cities in England. While most groups of youngsters are not likely to present any danger to tourists, some people feel the need to be slightly more vigilant in certain areas, especially certain outer suburbs. Violent crime is in general not common, and typically occurs in impoverished neighbourhoods that tourists are unlikely to wander into by accident. Main precautions to take Keep valuables out of sight: Many crimes are opportunistic – a lot of mobile phones are snatched from restaurant tables. By keeping items such as cash and mobile phones out of sight theft can easily be prevented. Don’t flash your cash unnecessarily! Keep bags zipped up and close to your body: If your bag is hanging open it’s like putting up a flashing neon sign saying “Steal from me!” Use zips and inside pockets to secure items wherever possible. Never leave valuables such as mobile phones, wallets or travel documents in an outside section of your bag. Be aware of your surroundings: Before using your mobile phone have a look around you. Put your back against something solid such as a wall or window so you can’t be approached from behind. Constantly look around you even if you are in a busy area. Don’t walk and talk/text! Late at night If you’re planning to go out late at night and are worried about safety try to frequent crowded areas such as the West End. There are always plenty of people on the street, even at 04:00. Generally, outside central London, the South, and East suburban areas are considered more dangerous, notably, and , although some parts of North-West London such as and are also known trouble spots. The main problem right throughout London to various degrees is drunken behaviour, particularly on Friday and Saturday nights and after football matches. Loud and rowdy behaviour is to be expected and fights and acts of aggression also occur. If you are harassed, it is best to simply ignore and walk away from those concerned. Trouble spots can be expected around popular drinking locations such asand in various suburban centres. Scams and cons London has a large number of con artists around, all trying to convince you to hand over your money one way or another. In general you should never give cash or your bank/credit card detail to people on the street no matter how genuine they seem. Cup and ball game: This is perhaps the most common scam and is frequently seen on the busier pedestrian bridges such as Westminster Bridge. A person will lay out a mat with three cups on it. They will pretend to hide a ball under one of the cups, move the cups around, and then ask you to place a bet on where the ball-containing cup has landed. There is no ball – the con artist will have spirited it away! This con always has people acting as lookouts in the crowd and they will pretend to win every now and again so it looks like the game is winnable. Also beware if you are just stopping to watch as you could be pick-pocketed! The best defence is to walk straight past these events and not engage at all. If you have a mobile phone/cellphone that works in the UK you can phone the police on 101 (the non-emergency equivalent to 999) and report them, but it is advised to move away to do this as you may be harassed by the con artist or their lookouts if they overhear you. Overzealous street performers: Most street performers are happy to just do their thing, let you watch, and then you can throw them a few coins if you liked the show. However, some street performers will actively grab and harass passers-by in order to get attention and money. They may forcefully pose with you and ask you to take a photograph and then demand money for the photo opportunity. They may also take this opportunity while you’re distracted to pick-pocket you. Don’t engage with any street performer who is pushy or forceful – try and walk away, or call out “Get off me!” or “No!” and draw attention to yourself if you can’t escape easily. Again, you can report these bogus street performers on the 101 number as above. Tissue sellers on trains: Beggars will get onto a train and place tissues on the seats with a note begging for money. They want you to feel pity for them and buy the tissues, but this is an organised scam and the money goes towards criminal enterprises. If you see this happening on a train don’t buy the tissues and ignore anyone who asks you for money for them. If you’re above ground you can text the British Transport Police on 61016 to report it. “Clip joint”: ‘Every night,presents a particular danger: the “clip joint”. The usual targets of these establishments are lone male tourists. Usually, an attractive woman will casually befriend the victim and recommend a local bar or even a club that has a “show”. The establishment will be near-desolate, and, even if the victim has only a drink or two, the bill will run to hundreds of pounds. If payment is not immediately provided, the bouncers will lock the “patrons” inside and take it by force or take them to an ATM and stand over them while they extract the cash. To be safe, if a woman you just met suggests you a place, try to recommend a different bar. If she insists on hers then walk away and do not listen to her suggestions. Sometimes this con trick takes place when someone is lured into a private club with the promise of something perhaps more than a drink (like a ‘private show’ or sex for a small amount of money). A ‘hostess fee’ will appear on the bill for several hundred pounds, even though there has been nothing more than polite conversation. “Stress tests”: If anyone offers you a free “stress test”, they are likely trying to recruit you into the Church of Scientology. The best option is to walk away or just say “No thank you” politely, as people are commonly harassed into giving personal details. Needing money for phone/train tickets/the bus/et al.: A man or woman will approach you asking for money for public transport. They will claim that they have lost their Travelcard or that it has been damaged somehow. Most people upon losing their Travelcard will seek aid at a train station and not approach random strangers! Another variant of this scam exists wherein a man or woman will ask for change so they can make a call at a phone box (this is a frequent scam in the Shoreditch area). Occasionally a person with a very convincing fake gash on their arm or head will ask for money so that they can get a taxi to hospital (strangely refusing the offer of you calling an ambulance for them, as you would do for most injured people in the street). Ticket machine scam: One of the most popular scams in London is the ticket machine scam: While buying a ticket at a train station someone will approach you and act as if they want to help you buy the right ticket. In reality they will wait until your money is in the machine, then lean across, cancel the transaction and pocket your cash. Say “No thanks” politely – you know what ticket you want to buy! Selling/asking for a donation for “lucky heather”: This scam, usually operated by women, involves someone handing you “lucky heather” (a small flower usually wrapped in foil) and then either trying to sell it to you or asking for a monetary donation. They will come up with a vague charity (“money for sick children”, “money for orphaned babies”, and so on) and show you a purse full of supposed “donations”. If you are handed one of these flowers either hand it back or drop it on the ground and leave. Be aware that you if you take the flower and leave without “donating” you could be chased and harassed by the people involved in the scam. This scam has been seen in Chinatown around the time of Chinese New Year. Although not illegal, London is a known hotspot for charity collectors, some of whom can be extremely persuasive in trying to obtain a donation; therefore they have earned the name “charity muggers” or “chuggers”. If you do not want to donate, be polite but forceful, and under no circumstances provide any form of bank details. Larger charities ask their collectors to have specific and verifiable identification. Don’t take illegal minicabs (see Get around for details). Minicabs are not allowed to ply for trade on the street and any minicab doing this should be avoided. Travelling on the lower deck of a night bus is generally safer, as there are more passengers around, and you are visible to the bus driver. If you have been the victim of crime on the railways or the London Underground you should report the crime as soon as possible to the British Transport Police, who have an office in most major train and Tube stations. Or if you have been a victim of crime in the City of London you should report the crime to the City of London Police. Elsewhere, you should report your crime as normal to the Metropolitan Police. If you’ve lost an item on the Underground, Overground or Docklands Light Railway, in a licensed black cab or on a red London bus you should contact the TfL Lost Property Office (Tube: Baker Street) as soon as possible. In respect of other rail and coach services, the relevant service operator should be contacted. The UK’s National Health Service (NHS) will provide emergency treatment for anyone in the UK, irrespective of whether they reside in the UK, but if you are not UK resident you will be expected to make a contribution (up to the entire cost) towards such treatment. The UK Government has, as of 2015, announced it intends to start charging for the use of the NHS (including emergency treatment) by visitors from outside the EU, to reduce the impact of so-called “health tourism”. You can find NHS services near you here. For a serious medical emergency (unconsciousness, stroke, heart attack, heavy bleeding, broken bones, etc.) dial 999 or 112 and ask for an ambulance. These numbers are free of charge from any telephone. When you call, the operator will ask for details about the patient(s) and your location. As emergency response is prioritised in London the operator needs to know what resources they need to use and how quickly you need help. London’s ambulance coverage is excellent with highly trained and friendly staff. For instances of major trauma there is also London’s Air Ambulance, two helicopters that can deliver an advanced trauma team within minutes to anywhere in London. At night the helicopters do not fly and a rapid response car is dispatched instead. Emergencies can also be dealt with at most NHS hospitals with an A & E (Accident & Emergency) department. In A & E, be prepared to wait for a long time (the average is 4 hours) during busy periods before being given treatment if your medical complaint is not too serious. For less serious problems, try a GP’s (“General Practitioner”, or family doctor) surgery, Urgent Care Centre, or a high-street pharmacist. Major A & E hospitals in London are: - Charing Cross Hospital, Fulham Palace Rd, Hammersmith, W6 8RF - Chelsea & Westminster Hospital, 369 Fulham Rd, Chelsea, SW10 9TR - St George’s Hospital, Blackshaw Road, Tooting, SW17 0QT - Homerton University Hospital, Homerton Row, Homerton, E9 6SR - King’s College Hospital, Denmark Hill, SE5 9RS - University Lewisham Hospital, High St, SE13 6LH - Queen Elizabeth Hospital, Stadium Road, Woolwich, SE18 4QH - Royal Free Hospital, 23 East Heath Rd, Hampstead, NW3 1DU - The Royal London Hospital, Whitechapel, E1 1BB - St. Marys NHS Trust, Praed St, Paddington, W2 1NY - St. Thomas’ Hospital, Lambeth Palace Rd, South Bank, SE1 7EH - University College London Hospitals NHS Trust, 25 Grafton Way, Bloomsbury, WC1E 6DB - Whittington Hospital, Highgate Hill, Archway, N19 5NF General medical advice For advice on non-emergency medical problems, you can ring the 24 hour NHS Direct service on 111. Treatment for non-emergency conditions, or for hospital admissions resulting from emergencies, is normally free for people holding a European Health Insurance card (EHIC) issued by most European governments, or certain other countries listed here. In the absence of such a card you would be well advised to get private travel health insurance. At large organised events, and in many theatre productions, basic medical assistance and first aid is provided through the support of organisations such as St John Ambulance or the stewards for the event. Pharmacies (often referred to as chemists) are found across London, with chains such as Lloyds Pharmacy and Boots being prevalent. Many independent pharmacies also exist. Most large supermarkets also have pharmacy counters, although these do not stock some of the stronger remedies. Unlike other European countries, pharmacies are often not marked by prominent neon ‘green cross’ signs. Pharmacists are also able to offer advice on many health problems and recommend medicines that might help. For certain remedies (for example stronger painkillers) you may have to ask at the counter, as for regulatory reasons these can only be sold by pharmacists under strict protocols. Don’t be alarmed if the pharmacist asks some basic diagnostic questions, or for ID. If you need to see a GP but either don’t have time to or can’t register with an NHS GP, a new service called DocTap exists in which you can book with a 15 minute appointment with a private GP in one of the service’s central London clinics. London is also home to some of the most renowned – and most expensive – private medical treatment facilities, the most notable of which being the host of private consultants and surgeons on Harley Street in . Embassies and High Commission Some countries have a separate consulate for issuing visas, passports, notary services, etc., found in a different location than the main embassy/high commission. It is advised to check their website or call them ahead of time if you need these services. - – Historic market town, 35 miles north-west of London. - . Roman relics, rich in Georgian architecture and makes an easy day trip from Paddington station. - – Historic market town, features the ruined castle of William the Conqueror, canal-side pubs and Ashridge Forest. - . Boasts many events, pubs and clubs, and shopping opportunities. Trains can take as little as 85 minutes from Euston or Marylebone or a coach from Victoria takes 3 hours. - . Large beach resort on the edge of the , with seven miles of golden sand. Only a two hour ride on the train from Waterloo station. - . Fashionable beach town about 90 km (55 mi) south. Less than an hour by train from Victoria station. - ( ) Only 2 hours via Eurostar from St. Pancras Station. - . Site of the foremost cathedral in England, constructed during the 12th-15th centuries. - . A leafy, seaside resort town, of ‘timeless’ Victorian architecture, with a lovely pier and bandstand. Famous for chalk cliffs, popular viewing platform and suicide spot! - . Seaside town, famous for the Battle of 1066. - . 30 miles north of London, a small town dating back to the 8th century. Also home to the UK’s largest indoor ski slope. - . About 55 km (35 mi) west of London, a quaint and typical English town, great for walks by, and aquatic activities on, the Thames. Home to the famous boating Regatta in Summer - . Delightful mid-Sussex town, with a picturesque brewery and the famous Guy Fawkes festival in November. - ( ). Only 1 hour 20 minutes via Eurostar from St. Pancras Station. - . If you have time it is worth visiting Britain’s other great cities and Manchester has very much to offer. Manchester can be reached in around 2 hours by train and is about 320 km (200 mi) to the north. It is the second most visited city in England (after London). - , county town of , known as the Garden of England. - and , twin seaside resorts of the Isle of Thanet in . - ( ). Only 2 hours via Eurostar from St. Pancras station. - . Has a strong naval history in , with medieval attractions like Rochester Cathedral and Castle. Has a strong literary connection with Charles Dickens, you can visit his museum and a former residence. - and . The university cities make for ideal days out of London. - . Home of the Royal Navy and of real interest to nautical enthusiasts. Also offers access to the . - . A very traditional town full of medieval black and white timber-framed buildings along winding, steep, narrow streets set on the River Severn easily reached by taking the train (change at Wolverhampton or Crewe) from Euston. - . Small, quaint “cathedral city” just north of metropolitan London. Easily accessed from J22 on the M25 motorway or about 30 minutes on the train out of Farringdon station. - . Among the most famous landmarks in England. The mysterious stone ring was built thousands of years ago, today it is a . You can get there by a guided bus tour or by train (1 hr 30) to the nearby city , where you can also visit the 13th-century cathedral with the highest spire in the country. - and North Downs National Parks offer beautiful, rolling chalk hills for a day’s stroll or longer hikes. - . An seaside town with pebble and sand beaches, fairground rides, arcades, and the longest pier in the world. Make sure to grab yourself a delicious Rossi ice cream – a local delicacy since 1932 – while you’re there! Only 40 minutes by train from Fenchurch Street station. - . One of the oldest and highest towns in Britain. This small town has been described as “beautiful” by visitors. - . Former capital of England and attractive “cathedral city” with lots to see. About an hour away by train from Waterloo. - . Nearby Thames-side town with magnificent castle and Royal residence located only one hour by train outside of London. Makes for a very easy day trip.

For man, the universe is already defaulted to pull back. Destruction is an easy and natural thing. Creation requires energy, intelligence, and even bravery. However, if one looks further, the universe actually operates beautifully in order. Where I come from, you weren’t supposed to be a conservative. Everyone around me supported the welfare state- even those in the workforce. It didn’t matter if one was in corporate, a college graduate to a high school drop out, religious or secular- they all agreed on one thing: how to vote. By using your heart (although many were heartless) and vote for the Democrat Party. As a child, the elderly would call me: disrespectful. Outspoken. Rebellious. But to this day, I never disrespect the elderly. So why was I called these things? Simply because I think. Once when I was young, I went with my mother to go vote. I asked, “Which one are we? Democrat or Republican?” She answered, “We are Democrats.” “Okay. Why?” I asked. “Because we aren’t rich.” Discontent with that answer, I replied: “Well, then. I want to be rich, so I’ll be a Republican.” Immediately she stopped walking and we looked at each other. The look on her face resembled of a CNN anchor. This must be the ‘disrespectful speech’ Many of these examples I have. In my youth, I tended to crash with most people due to the difference in worldviews. I believe man is born evil but can strive to become great- if he chooses. (Not a common view.) Many believe he is born good with society corrupting him and could never become the noble savage again. (Sad!) As a young child, I always knew what I wanted in life. I always had a sense of what is good and what is evil. Most things taught to me (at home, school, and church) always seem to contradict. Is life this confusing? Furthermore, I noticed those who claim to be intellectuals were saying the same exact thing as an illiterate street bum. The self-proclaimed intellects differ with wording it more eloquently and offering a reason for their behavior. Once understood that I actually grew up under these socialist policies and people- I needed to hear the other side. The obstacle one takes when wanting just to hear the other side is a big step. But what required next is bravery: to leave the socialist state, its false promises and subjects for something which offered no security, uncertainty, unpredictable but full freedom. There were two types of women from where I come from: the job-driven woman and the welfare woman. Both in common they had were miserable lives. There has to be a third option. Yes! The woman I read about in books and witness from afar. The one the Bible speaks about. The woman who becomes a wife and stays home with her children. She has a husband, home, privacy and labor seemed to be 1000% less. More beautiful, free and safe. It’s even romantic: just her and her husband. All this I gathered on my own. It still amazes me that a young girl from Spanish Harlem can actually break the chains of statistics, overcome the sweet whispers of a false ‘independent woman’ status and the seduction of marriage to the state- without any support other than my faith in God, my husband, and my mind. This is what motivated me personally. I wanted to be a wife and mother. I also wanted the ability to earn as much or little as I please. After I figured that out, everything else made sense- without the contradictions. I had to start a new life. I had to leave the socialism I was born into. *Understand the term conservative. I do not wish to conserve the state but to conserve the idea of what made the American great and the Bill of Rights. Here are the 4 reasons why I’m a conservative: 1. Profit is a good thing When I heard cheers from my environment, celebrating being “broke” and “poor” I knew it didn’t sound right. Are you poor in nutrition? Low in protein? Then you might be poor. But it is the animal who is forever poor. Humans, particularity Americans, can change their situation. Never say you’re poor. People should work- especially men. Being rewarded with cash for your services and/or goods is proof that someone needs you. It’s proof that you are not just helping yourself, but you’re helping others. You are seen. You are heard. Work also provides communication skills, growth, patience, practice, time management, self-control, financial freedom and self-respect among many other things. The alternative to earning money is a gun: theft and death. I’m strongly against the utopian lie of living a life in the paradise of no work. It sounds like hell. Even within the Garden of Eden did God put Adam to work! Man must have meaning in his life. He can find that through his work. The higher the quality and his performance, the higher his bank account. This should be celebrated by allowing him the fruits of his labor. You simply cannot take what belongs to the man who has earned, transfer his wealth to the man who has not earned while expecting the same results of the honest earner. How could you subsidize irresponsibility by punishing the responsible? This is not only killing work ethics on both parts and society, but it is insulting to a person’s self-worth. Allow and encourage greatness. Which brings me to my next point. 2. Freedom of Speech Freedom of expression. Religious freedoms. Freedom of thought. Freedom to own property- that includes weapons. How can we grow as productive human beings when our minds aren’t allowed to think? Is it no wonder why the West won World War 2? It wasn’t because Americans are brilliant and Germans are slow to pick up in science to create the A-bomb. It is because our economy is free and allows innovation to take place- without approval from a dictatorship. (Although FDR had many dictatorship traits and policies- still less than the enemy.) The speed to build up with the best quality only happened because America has the freedom to do so. Hitler at one point didn’t even want to discuss the possibility of A-bomb because “it was a Jewish weapon.” This primitive socialist racism actually hurt him in the war. While in a free market system- there is no time for such rubbish. If you can produce, America needs you. In order for this idea called ‘free market’ to be fully exercised to its potential, freedom of speech must be encouraged. Before an exchange of goods can happen, an exchange of ideas must occur. In a socialist society, these ideas can interrupt those in power. It can even be twisted into ‘treason.’ Therefore, any progress in medicine, technology and business is slow to none. Would the world be better off with more single people or married people? Orphans or children with married parents? “Finding yourself” for many decades or committing yourself to one person and building? Family is something that puts requirements, restrains you from acting improperly and making terrible, hurtful decisions. All without government intervention. The family prepares you for business if you think about it: your parents are the boss with authority, love, and respect. Your siblings are co-workers. Your grandparents sit on the Board of Directors or better yet, the Worker’s Union due to always siding with you. (But Children without a family, grow into broken adults. This is why the state needs to rid of the family in order to rescue the broken masses. If people come from strong homes, with mother and father married- this can threaten the state’s power. The control of centralized power within the state rests on problems. If the citizens are making terrible choices (all stemming from their childhood) then the state needs to gain control. Since there is no such thing as an individual in a socialist state, (only a community), the community will all suffer the iron fist and submit to daddy government to reestablish order. Remember: although the goal is a pretend utopia, there still must be an order of conduct to obtain it. The state is more than willing to step in. If the citizens give up their rights peacefully, even better. To help expedite this “compassion” children belong to the state. Truth is be told: it takes parents, not a village, to raise a child. 4. I don’t like being told what to do Similar to freedom of thought, I don’t like being told what to do or what to think. Socialism requires you to sacrifice everything for “the greater good.” Your wealth, heart, mind, and soul. There is no greater good! Well, if you believe man is born good and just got evil along the way, then yes. You might want to help him achieve his original state. This is why socialism constantly needs to “renew” and “refresh.” It needs a revolution every 50-70 years. It needs obedience to create this “New Soviet Man.” While I respect my God, parents, spouse, army and country- I will not be told to bow. There are many ways throughout history to bow down against your freewill. Some is through actual bowing. Others are in form of taxation and supporting ideas you oppose. This goes against the Bill of Rights. The American. Living as a puppet is no life. Living within unnecessary limits for the sake of “security” is not life. Life is brief. Life should be of worth and meaningful. Life is already hard, but much harder when you’re denied the right to actually live. There are many reasons why I’m a conservative: religion, patriotism, responsibility, profit, family, and freedom. Overall, I need to work. My work is at home. Understand the best rewards in life are the ones that are met with the most struggle to obtain it. Accomplishment is best only when greeted with a challenge. Please, don’t hand anything to me. Don’t take away my ability to think and earn. I’m a conservative and want to experience life.

I was reading the article at Slate a few days ago, The N-Word Unmentionable lessons of the midterm aftermath. The extent to which it is verboten to bring up Nazi Germany has now become a jape. “Can’t pols just have little Post-its on their microphones reminding them not to compare anything to the Nazis?” Maureen Dowd wrote in the Times recently, after yet another off-message senator was taken to the woodshed. The ban applies equally to the arena of intellectual debate, such that even the wild and woolly Internet has a Godwin’s Law to describe the cred-killing effect of dropping the N-bomb. So, even though it is a truism that we learn by analogy, even though the Bush administration unapologetically practices the reality-eschewing art of propaganda—with procured “journalists,” its own “news” pipeline at Fox, leader-centric (“war president”) stagecraft, the classic Big Lie MO of, say, draft avoiders smearing war heroes as unpatriotic—we are not permitted to draw any comparisons to the über-propagandists of the previous century. That prohibition is reiterated in the coy caution with which I introduce the topic here. The taboo is itself a precept of the propaganda state. Usually its enforcers profess a politically correct motive: the exceptionalism of genocidal Jewish victimhood. Thus, poor Sen. Richard Durbin, the Democrat from Illinois, found himself apologizing to the Anti-Defamation League after Republicans jumped all over him for invoking Nazi Germany to describe the conditions at Guantanamo. And so by allowing the issue to be defined by the unique suffering of the Jews, we ignore the Holocaust’s more universal hallmark: the banal ordinariness of the citizens who perpetrated it. The relevance of Third Reich Germany to today’s America is not that Bush equals Hitler or that the United States government is a death machine. It’s that it provides a rather spectacular example of the insidious process by which decent people come to regard the unthinkable as not only thinkable but doable, justifiable. Of the way freethinkers and speakers become compliant and self-censoring. Of the mechanism by which moral or humanistic categories are converted into bureaucratic ones. And finally, of the willingness with which we hand control over to the state and convince ourselves that we are the masters of our destiny. It is to their credit that the leaders of modern conservatism are not the full throttle jack booted thugs of the Third Reich. Not because some of them at least don’t have similar political fantasies.They have learned a few lessons from history, not enough of them but a few. They couldn’t get away with rounding up every group of people that they disagreed with and place them in camps. Why go to all that trouble anyway when by the use of fear, cultural wedge issues, legal wrangling, a one party government, and the help of the corporate media they had a kind of perfect political storm in which decent came to be equated with being unamerican. Decent was not silenced as much as muffled and marginalized. Diane McWhorter’s article lead me to this piece by Alan Wolfe, A Fascist Philosopher Helps Us Understand Contemporary Politics Schmitt argued that liberals, properly speaking, can never be political. Liberals tend to be optimistic about human nature, whereas “all genuine political theories presuppose man to be evil.” Liberals believe in the possibility of neutral rules that can mediate between conflicting positions, but to Schmitt there is no such neutrality, since any rule — even an ostensibly fair one — merely represents the victory of one political faction over another. (If that formulation sounds like Stanley Fish when he persistently argues that there is no such thing as principle, that only testifies to the ways in which Schmitt’s ideas pervade the contemporary intellectual zeitgeist.) Liberals insist that there exists something called society independent of the state, but Schmitt believed that pluralism is an illusion because no real state would ever allow other forces, like the family or the church, to contest its power. Liberals, in a word, are uncomfortable around power, and, because they are, they criticize politics more than they engage in it. No wonder that Schmitt admired thinkers such as Machiavelli and Hobbes, who treated politics without illusions. Leaders inspired by them, in no way in thrall to the individualism of liberal thought, are willing to recognize that sometimes politics involves the sacrifice of life. They are better at fighting wars than liberals because they dispense with such notions as the common good or the interests of all humanity. (“Humanity,” Schmitt wrote in a typically terse formulation that is brilliant if you admire it and chilling if you do not, “cannot wage war because it has no enemy.”) Conservatives are not bothered by injustice because they recognize that politics means maximizing your side’s advantages, not giving them away. If unity can be achieved only by repressing dissent, even at risk of violating the rule of law, that is how conservatives will achieve it. In short, the most important lesson Schmitt teaches is that the differences between liberals and conservatives are not just over the policies they advocate but also over the meaning of politics itself. Schmitt’s German version of conservatism, which shared so much with Nazism, has no direct links with American thought. Yet residues of his ideas can nonetheless be detected in the ways in which conservatives today fight for their objectives. Liberals think of politics as a means; conservatives as an end. Politics, for liberals, stops at the water’s edge; for conservatives, politics never stops. Liberals think of conservatives as potential future allies; conservatives treat liberals as unworthy of recognition. Liberals believe that policies ought to be judged against an independent ideal such as human welfare or the greatest good for the greatest number; conservatives evaluate policies by whether they advance their conservative causes. Liberals instinctively want to dampen passions; conservatives are bent on inflaming them. Liberals think there is a third way between liberalism and conservatism; conservatives believe that anyone who is not a conservative is a liberal. Liberals want to put boundaries on the political by claiming that individuals have certain rights that no government can take away; conservatives argue that in cases of emergency — conservatives always find cases of emergency — the reach and capacity of the state cannot be challenged. As large a snip as this is there is more at the link and explains Carl Schmitt and his ideas in historical context. It has been suggested in a few articles over the last couple years that the neocons also many traits in common with Stalin-ism. That case can probably be made too. The far right right and the far left are ultimately very similar, they worship at the alter of authority and see the mass of humanity as unruly cattle that must be prodded regularly for their own good. The evangelical right connects to this concept on a very fundamental level when they repeat the mantra that we’re all born sinners. A sinner is someone that does evil and since we’re all born with a propensity to evil mankind’s fate must be guided by an iron fist. Its not that liberals cannot be cynical about human nature, but they think that citizens given time, education, and the opportunity to participate society can reach some kind positive dynamic equilibrium. There is just too much liberalism built into the Bill of Rights for the Schmittian Right to win more then battles. If they ever won the war of ideas in America, I don’t know what we would be, but we wouldn’t be America anymore. I’m not sure that is very productive to shouting Nazi everytime a conservative opens their mouth, but the word should be on the table. If they walk like a duck and quack like a duck then they’re at the very least a new rebranded form of fascist. ( Note: It might be a fine distinction, but when Wolfe says that conservatives are better at fighting wars he is mistaken. Conservatives are better at starting wars and no modern war has ever been won by a conservative. To their credit liberals are actually better at fighting wars, i.e. WW I and II) Bush Nuts Are George W. Bush lovers certifiable? The study used Modified General Assessment Functioning, or MGAF, a 100-point scale that measures the functioning of disabled patients. A second scale, developed by Rakfeldt, was also used. Knowledge of current issues, government and politics were assessed on a 12-item scale devised by the study authors. “Bush supporters had significantly less knowledge about current issues, government and politics than those who supported Kerry,” the study says. Lohse says the trend isn’t unique to Bush: A 1977 study by Frumkin & Ibrahim found psychiatric patients preferred Nixon over McGovern in the 1972 election. Rakfeldt says the study was legitimate, though not intended to show what it did. “Yes it was a legitimate study but these data were mined after the fact,” Rakfeldt says. “You can ask new questions of the data. I haven’t looked at” Lohse’s conclusions regarding Bush, Rakfeldt says. “That doesn’t make it illegitimate, it just wasn’t part of the original project.” For his part, Lohse is a self-described “Reagan revolution fanatic” but said that W. is just “beyond the pale.” ” In this world of sin and sorrow there is always something to be thankful for; as for me, I rejoice that I am not a Republican.” H. L. Mencken ” Do not do an immoral thing for moral reasons.” Thomas Hardy

Maio 22, 2012 There has never officially been a Palestinian state and Jerusalem has never been the capitol of a Muslim or Islamic state. Just a matter of fact, there is no proof that Mohammed ever visited Jerusalem. He was born at Mecca between 569 e 571 of the Common Era. Mohammed died after he had been ill with fever and was buried in Medina. The spot is now a place of pilgrimage for Muslims. In the light of proven Biblical history and the physical history of the Jewish people, their claim to the land goes back 4,000 years to the time when God told Abraham to leave his homeland of Ur and go “to the land that I will show you.” (Gen 12:1) Israel became a nation 2,000 years before the rise of Islam in the 7th century. Since the days of King David, Jerusalem has been the capitol of the Jewish nation. During the time of occupation by Jordan, they never tried to make Jerusalem their capitol. Jerusalem is mentioned hundreds of times in the Hebrew Scriptures and not even once in the Koran. Underneath the Temple Mount and the Arab quarter of Jerusalem you will find many proofs of the Jewish nation within the excavations, right under the densely populated Arab neighborhood of Silwan. I have personally seen the remnants of Solomon’s Temple and the toppled stone of Herod’s Temple. I’ve been within 30 feet of the Holy of Holies and have walked on Nehemiah’s Wall. Nehemiah was of the Tribe of Judah. He rebuilt the walls of Jerusalem and enforced the laws of Moses around the second half of the 5th century BC. I have personally experienced the glorious Eastern Gate (and have seen the inner courtyard of that gate) to the Temple mount in Jerusalem which will be the place where Jesus (Israel’s Messiah) enters the city from the Mount of Olives. Jerusalem has been a bone of contention for years, and will be until His return. The holy city is the rightful capitol of the Jewish State, without any doubt. Why doesn’t the present U.S. administration acknowledge Jerusalem as the capitol of Israel? They obviously do not want to upset the radical Islamic element. Em 2011, houve 497,000 Jews in Jerusalem, 281,000 Muslims and 14,000 Cristãos. Pray for the Peace of Jerusalem.

WASHINGTON (AP) — The Obama administration is opposing a Jewish group’s bid to levy civil fines against Russia for failing to return its historic books and documents. The legal dispute has already had the unintended consequence of halting the loan of Russian art works for exhibit in the United States. And the Justice Department argues sanctions would be contrary to U.S. foreign policy interests and inconsistent with U.S. law. The New York City-based orthodox Jewish group convinced federal judge Royce Lamberth in Washington it has a valid claim to the tens of thousands of books and manuscripts, some 500 years old, which record its core teachings. Lamberth ordered the records delivered to the U.S. embassy in Moscow or to the group. Russia refused. It says the works are part of Russia’s national heritage. More Related Stories - Jester clowns Westboro Baptist Church - GOP: Party of crybabies - Developers evict historic women's shelter to build luxury hotel - Guantánamo prisoner on hunger strike cries for help on Twitter - 3 possible solutions to international tax avoidance - “I just want the U.S. to send my father home” - Army weapons engineer tied to white nationalist organizations - Ted Cruz against the world - David Vitter's hypocritical, punitive, horrible new amendment - Louie Gohmert: Women should be forced to carry nonviable pregnancies to term - Could hackers destroy the U.S. power grid? - Democrats may be even worse than Republicans at regulating Wall Street - Eric Holder versus journalism - A progressive defense of drones - There's no substitute for government disaster relief - Holder signed off on search warrant for reporter - Mississippi could begin prosecuting women for miscarriages - Mike Judge: "Bowling for Columbine" made me pro-gun - Closing Gitmo is not enough - Murkowski: Palin too disengaged to run for Senate - In IRS scandal, new GOP tactic is ignorance Featured Slide Shows The week in 10 picsclose X - 1 of 11 Credit: AP/LM Otero Credit: AP/Matt Rourke Credit: AP/Jenny Aicher Credit: AP/Molly Riley Credit: AP/J. Scott Applewhite Credit: AP/Carolyn Kaster Credit: AP/Las Vegas Review-Journal/Jeff Scheid Credit: AP/NASA/Chris Hadfield Credit: AP/Jacquelyn Martin Credit: AP/The Duluth News-Tribune/Clint Austin Recent Slide Shows - 1 of 11

It is true that many in the U.S. Jewish community are not happy with current Israeli policies. But in the face of countervailing trends, it is not clear this will change the community’s overall levels of attachment and support. By Brent E. Sasley In a recent op-ed in Haaretz, Bradley Burston argues that U.S. Jews are moving away from Israel because of the government’s illiberal domestic politics and intransigent foreign policies. He believes that by 2013 they may just “secede” altogether from a country doing things they don’t want done in their name. There are certainly signs pointing in that direction. Peter Beinart…Read More... | 49 Comments The American Jewish allegiance to the Democratic Party is not as strong as it once was, nor as invulnerable as it may appear in the wake of Obama’s victory. Republicans can undermine it, but only if they revamp their party and realize that Israel is not the only issue that American Jews care about. By Dov Waxman They had the money (thanks to Sheldon Adelson), they had the belief, and they had the attack lines (“Obama throwing Israel under the bus”), so what went wrong? Why did the Republican Jewish establishment—led by the Republican Jewish Coalition (RJC) and the Emergency…Read More... | 6 Comments A youtube advert that appears to question Republican Presidential hopeful John Huntsman’s “American Values” has caused quite a splash … and confusion. In the ad, Huntsman, the former US Ambassador to China (and notably, a Republican appointed by Democratic President Barack Obama for the job), speaks Chinese. His face is super-imposed on an image of Chairman Mao Zedong. But the whole thing may have been a scam by a Huntsman supporter to get his candidate more attention before the upcoming New Hampshire primary. Here is the original video, posted on January 4th: It was posted on a page called NHforPaul … alluding…Read More... In a visit to Turkey, newly appointed British Prime Minister said that the attack on the Gaza-bound flotilla was "'completely unacceptable'' This is from the Telegraph's report: Today Mr Cameron said: ''The situation in Gaza has to change. Humanitarian goods and people must flow in both directions. ''Gaza cannot and must not be allowed to remain a prison camp.'' And he added: ''The Israeli attack on the Gaza flotilla was completely unacceptable. ''And I have told PM Netanyahu we will expect the Israeli inquiry to be swift, transparent and rigorous.'' PM David Cameron's senior coalition partner, Nick Clegg of the…Read More... SUBSCRIBE TO OUR WEEKLY NEWSLETTERSubmit Reports, maps, infographics and other documents on human rights and democracy. Children under occupation The effects of occupation on minors. On the challenges facing a growing population of asylum seekers and refugees in Israel. A series of striking infographics. - MOST READMOST COMMENTED24 HOURS|WEEK|MONTH New on +972: Us and Them: Breeding racism in the #Jewish Establishment http://t.co/wfrnjCTHXq New on +972: From a hole in the Wall to home demolitions in the #Negev: A week in photos May 16-22 @activestills http://t.co/3rPmO7eVWW 'Wars on Gaza have become part of Israel's system of governance': An interview with filmmaker Yotam Feldman http://t.co/7dMiksBo9t Israel officially drank the Kool Aid on the al-Dura affair http://t.co/MF3x14NKe4 On visiting the victims of occupation in the south Hebron Hills http://t.co/YO37AXd75k by @MairavZ (via @haaretzcom) Court questions law enabling confiscation of Palestinian land in Jerusalem http://t.co/4oGUPJYILt

Advanced Search Links A Short History of the Jews Princeton University Press / 2010 / Hardcover $16.99 (CBD Price) Save: $12.96 (43%) Availability: In Stock CBD Stock No: WW143514 A Short History of the Jews is the story of the Jewish people told in a sweeping and powerful historical narrative. Michael Brenner chronicles the Jewish experience from Biblical times to today, tracing what is at heart a drama of migration and change, yet one that is also deeply rooted in tradition. He surveys the latest scholarly perspectives in Jewish history, making this short history the most learned yet broadly accessible book available on the subject. Brenner takes readers from the mythic wanderings of Moses to the unspeakable atrocities of the Holocaust; from the Babylonian exile to the founding of the modern state of Israel; and from the Sephardic communities under medieval Islam to the shtetls of eastern Europe and the Hasidic enclaves of modern-day Brooklyn. This richly illustrated book is full of fascinating and often personal stories of exodus and return, from that told about Abraham, who brought his newfound faith into the land of Canaan, to that of Holocaust survivor Esther Barkai, who lived on a kibbutz established on a German estate seized from the Nazi Julius Streicher as she awaited resettlement in Israel. Brenner traces the major events, developments, and personalities that have shaped Jewish history down through the centuries, and highlights the important contributions Jews have made to the arts, politics, religion, and science. Breathtaking in scope, A Short History of the Jews is a compelling blend of storytelling and scholarship that brings the history of the Jewish people marvelously to life. In this concise but all-encompassing account of the Jews, Brenner (After the Holocaust) does a remarkable job of escorting readers from the biblical narrative of Abrahams journey from Ur and idolatry through the treacherous, monotheistic course of Jewish history, concluding with modern-day Israeli society. A professor of Jewish history at the University of Munich, Brenner treats much of the biblical narrative as lore, accepting as fact only those stories and time lines corroborated by extra-biblical evidence. Wandering, tradition, and tragedy emerge as themes as the Jews, once exiled from their biblical homeland of Israel, spend much of history defending their religion, being coerced to forsake it, and yearning for the re-establishment of the Temple. Tragedies have followed the Jews: Crusades, expulsions, book burnings, the Holocaust; yet there have also been periods of efflorescence and development during which the Jews have thrived and produced works of great scholarship and innovation. Brenners work successfully conveys, in a comprehensive and comprehensible fashion, the enduring history of the Jewish people. (July) Copyright 2010 Reed Business Information. Other Customers Also Purchased Find Related Products

Church Fathers: The Didache and the Epistle of Barnabas One of the most important sources from the age of the Apostolic Fathers is “The Lord’s Teaching through the Twelve Apostles to the Nations,” commonly referred to by its short name, the Didache (Greek for “teaching”). While the Didache was lost until the mid-19th century, it was known to and quoted by the Fathers Clement of Alexandria, Origen, and St. Athanasius, the latter of whom recommended it for the instruction of catechumens. Indeed, the importance of the Didache is such that some of the Fathers considered it part of the New Testament, though ultimately it was not included in the canon. The author of the Didache does not give his name; the title should not be seen as a claim to authorship by the Twelve themselves, but as an indication that it passes down what they taught. Rather than teaching doctrine, the Didache focuses on prescribing ecclesiastical discipline and moral and liturgical practice. As such, it is considered the first of all Church Orders, and Johannes Quasten calls it the prototype of all ecclesiastical law [Patrology, Vol. 1, 1950, p. 30], a judgment vindicated by the other early sources that borrowed from it: these include, in 3rd-century Egypt, the Apostolic Church Ordinance, and in 4th-century Syria, the Apostolic Constitutions. Equally important, it gives us an idea of the life of the 2nd-century Christian community. The Didache is divided into two parts, the first of which consists of liturgical instruction and the second of which sets forth ecclesiastical discipline. It concludes with a chapter on the parousia, the second coming of Christ. The liturgical section begins with moral instruction for catechumens. This is organized in a two-part structure unfamiliar to modern Christians but which seems to have been used in Hellenistic synagogues: the Two Ways, that of Life and that of Death. The Way of Life begins with the Two Great Commandments and the Golden Rule: There are two ways, one of life and one of death; but a great difference between the two ways. First, thou shalt love God who made thee; second, thy neighbor as thyself; and all things whatsoever thou wouldst should not occur to thee, thou also to another do not do. It continues with loving one’s enemies and giving without expecting anything in return, and lays out numerous moral precepts, both positive and negative. Fornication, adultery, theft, murder, bearing false witness, hypocrisy, hatred, and covetousness are listed among the “gross sins” to be avoided, but also the practices of magic, abortion and infanticide, and pederasty. The description of the Way of Death likewise includes many of these sins, but also such evils as “not pitying a poor man, not laboring for the afflicted, not knowing Him that made them, murderers of children, destroyers of the handiwork of God, turning away from him that is in want, afflicting him that is distressed, advocates of the rich, lawless judges of the poor.” The liturgical section provides us with invaluable information about Baptism, the Eucharist and confession. The Trinitarian formula for baptism is given, along with the indication that baptism by immersion in running water is customary at this point, though if this is not possible, baptism by infusion (pouring water over the head) is permissible. Both the baptizer and the baptized are to fast prior to the administration of the sacrament. Here the early Christian practice of fasting on Wednesdays and Fridays is explicitly set against the Jewish fast days on Mondays and Thursdays. After an instruction that the Lord’s Prayer should be prayed three times a day, we have the oldest recorded Eucharistic prayers. Only the baptized are permitted to receive the Eucharist, which is referred to as “spiritual food and drink” in the thanksgiving prayer also included. Johannes Quasten writes that “these prescriptions were intended to regulate the First Communion of the newly baptized on Easter Eve” [Patrology, Vol. I, 1950, p. 33]. Later in the Didache, there are instructions for the normal celebration of the Eucharist on Sundays. Notable are the reference to the Eucharist as a sacrifice and the command to confess one’s sins before the breaking of the bread: But every Lord's day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, saith the Lord, and my name is wonderful among the nations. The earlier section on the Way of Life, too, refers to confession: “In church confess your sins, and do not come to your prayer with a guilty conscience.” Quasten suggests that this would have been a public, liturgical confession akin to the Confiteor [ibid]. The second part of the Didache outlines the proper reception of teachers, apostles, prophets, bishops and deacons, as well as some more general rules for charity and hospitality. The hierarchy and relation between these various groups is not made entirely clear. The prophets seem to be of great importance. Guidelines for identifying true and false prophets and teachers are provided, based not only on their teaching but on their behavior and whether they take undue advantage of the hospitality and support of the community. True prophets and teachers are to be supported by the community; the former in particular are entitled to tithes because “they are your high priests.” In accordance with that role, prophets should be permitted “to make Thanksgiving [Eucharist] as much as they desire.” Prophets who prove true are not to be tried or judged by any but God Himself. In comparison to the prophets, not much detail is given about bishops and deacons (episcopoi and diakonoi). Christian communities are instructed to “appoint, therefore, for yourselves, bishops and deacons worthy of the Lord… for they also render to you the service of prophets and teachers.” The author says little about this local hierarchy except to emphasize that the bishops and deacons are no less worthy of respect: “Despise them not therefore, for they are your honored ones, together with the prophets and teachers.” The final chapter of the Didache describes some of the signs to precede the parousia, exhorting the faithful to watchfulness since the time of this event is uncertain yet imminent. Origins and Sources Scholars have been able to come to no consensus about the Didache’s original date of composition. An argument can be made for placing it close to Apostolic times (perhaps even before 70 A.D.) due to the primitive state of the liturgy and Church hierarchy; at the latest it dates to the early 2nd century. It is believed to have been written in Syria. It came to the modern age as part of the Jerusalem Codex, written in Greek in 1056 and discovered in 1873 by the Greek Metropolitan of Nicomedia, Philotheos Bryennios. Since its discovery, fragments of the Didache in Latin, Coptic, Ethiopic, and Syriac have been found, as well as a complete translation in Georgian. The Jerusalem Codex also contains some of the other earliest Patristic writings: the Epistle of Barnabas, the First and Second Epistles of Clement, and the letters of St. Ignatius of Antioch, all of which were already extant. While not approaching the importance of the Didache, the so-called Epistle of Barnabas is worth mentioning both because of its early date and because its final chapters consist of an exposition of the Two Ways very similar to that found in the Didache. Scholars have hypothesized that both documents drew from an earlier Jewish Two Ways tradition and perhaps even from an earlier document, though there is no evidence that such a document existed. Occasionally jumbled and incoherent in structure, the Epistle of Barnabas is neither an epistle or written by Barnabas. To be precise, while it takes the literary form of an epistle, it is not addressed to any specific person or community, nor does it include any personal information about the author. In the early centuries of the Church it was traditionally ascribed to St. Barnabas, the missionary companion of St. Paul, but for both chronological and doctrinal reasons it is now clear that he was not the author. In Chapter XVI it is made clear that the text was written after the destruction of Jerusalem in 70 A.D., which Barnabas did not survive. Allegorizing the Old Law The author’s interpretation of the Old Testament and the Jewish Law is also far removed from that of St. Paul, whom St. Barnabas accompanied on his travels. In the Pauline view, the Old Law, while it had no salvific power in itself, was nonetheless divinely ordained and paved the way for Christ who fulfilled and replaced the old regulations with the New Covenant. The author of the Epistle of Barnabas, on the other hand, claims that the literal interpretation of the Mosaic Law by the Jews was a complete misunderstanding; he goes so far as to compare Jewish worship with pagan worship and says that the Jews took the Law literally “because an evil angel deluded them.” He also claims that the Old Law was intended not for Jews, but for Christians from the beginning. Much of the Epistle is therefore dedicated to showing the true spiritual meaning of the Old Law by allegorical interpretation. Some of these explanations will be familiar. The scapegoat is a type of Christ. Rather than material gifts and sacrifices, God desires the offering of a repentant heart. Rather than literal circumcision, He wants us to circumcise our hearing so that our minds will be set on the things of God. Somewhat more complex is the numerological interpretation of Abraham’s 318 circumcised servants to mean the words “Jesus” and “cross.” More outlandish, though, are the author’s interpretations of the dietary regulations. The Jews, the author claims, foolishly believed they were forbidden from eating swine, when really they were being forbidden from associating with men who behave like swine: For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. The various unclean birds represent those who acquire food not through honest labor but by seizing it from others; the hare represents corrupters of boys, the hyena adulterers, the weasel those who sin with the mouth, “for this animal conceives by the mouth.” The author also has allegorical explanations for the clean animals: for example, the cloven-footed animal represents “That the righteous man also walks in this world, yet looks forward to the holy state (to come).” For all this, there are some points of doctrinal interest in the Epistle. The author enumerates places where baptism and the cross are prefigured in the Old Testament. He describes how baptism makes man into a spiritual temple, as opposed to the Jewish temple which was destroyed. He affirms the preexistence of Christ at the beginning of creation with God the Father. He clearly explains why Christians worship on the eighth day of the week (Sunday) rather than on the Sabbath, because Christ rose on a Sunday. The author interprets God’s finishing creation in six days to mean that in six thousand years, world history will end and Christ will return, based on the Scriptural saying that for the Lord, a thousand years are like a day (Psalm 90:4). It is uncertain whether the author holds the view of the end times known as chiliasm, or millennialism, later to be declared heretical in the 4th century. This is because he does not make clear whether he believes that the seventh day represents a thousand-year-long reign of Christ on earth followed by the end of the world and the “beginning of another world” on the eighth day, or that the seventh and the eighth day will, in effect, begin together with the end of the world. Origins and Sources The Epistle appears in the Codex Sinaiticus, a 4th-century Greek Bible, included (along with parts of the Shepherd of Hermas) as one of the books of the New Testament and placed after the Apocalypse. There is also a 3rd-century Latin translation. Because it relies heavily on allegorical interpretation of Scripture, it is considered to have originated in Alexandria where that style of exegesis was popular. Modern scholars tend to date the Epistle to the period 117-132, though it may possibly date to the earlier period 70-79. One argument for an early date is that the document contains no quotations of the New Testament. As already mentioned, however, it is clear from the text itself that it was written, at the earliest, after 70 A.D. when Jerusalem was destroyed. An appeal from our founder, Dr. Jeffrey Mirus: Dear reader: If you found the information on this page helpful in your pursuit of a better Catholic life, please support our work with a donation. Your donation will help us reach seven million Truth-seeking readers worldwide this year. Thank you! Progress toward our April expenses ($33,095 to go): All comments are moderated. To lighten our editing burden, only current donors are allowed to Sound Off. If you are a donor, log in to see the comment form; otherwise please support our work, and Sound Off! Posted by: loumiamo7154 - Oct. 31, 2014 10:49 AM ET USA The Didache can be used to evangelize those who believe baptism should be done only "in Jesus's name," as it says 3 times in Acts. It gives the Trinitarian formula as in Matt 28, but then-2 sections later-it says that the Eucharist is not to be given to anyone not yet baptized in the Lord's name. Having already given the proper formula, it wasn't necessary to give the formula again. A good example to show why Luke wrote "in Jesus's name" 3 times in Acts--everyone knew he was referencing Matt 28. Posted by: LaudemGloriae - Aug. 22, 2014 8:21 PM ET USA As to why it was not included in the Canon, J.N.D. Kelly, in his book "Early Christian Doctrines", covers some of it as well. He says, and this may be his own opinion based on much reading, the criterion which seemed to prevail was aptolicity: either direct authoriship or authority behind a work. Apparently the Apocalypse of Peter and Hermas's Shepherd fall in this category as well as the Didache. Thanks for the good historical analysis of this important work. Hope to have more.

New La Grande Illusion Poster New quad for the 75th birthday release This year marks the 75th anniversary of Jean Renoir's other great masterpiece, La Grande Ilusion. What better way to celebrate than to watch it again? Good question, glad you asked. The answer is by gazing at this newly-released and really rather delightful* quad poster for the film. The bird, of course, is emblematic of peace and innocence, two commodites lost in the Great War setting of Renoir's classic. The director had experienced the conflict's carnage first-hand as a reconnaissance pilot and channelled his views on the war into a cri de coeur for empathy and understanding between men and nations.Renoir cast one of his great heroes, Erich von Stroheim, as the German officer who, while ostensibly his captor, finds common ground with French POW Pierre Fresnay. The German and French aristocrats are aware that their time has past and that the future belongs to working-class men like Lieutenant Maréchal (Jean Gabin) and the newly wealthy like Jewish landowner Rosenthal (Marcel Dalio). It's truly a masterpiece - yes, even better than Escape To Victory - and it's back in cinemas from April 6, prior to a DVD and Blu-ray release on April 23. For more on La Grande Illusion get hold of the May issue of Empire, onsale from March 29. - Okay, it's not as delightful if you happen to be a dove. If you are, apologies, and congratulations on operating a computer.

I recently watched the documentary, Oma and Bella, which tells the story of two widowed Holocaust survivors who live together in Berlin and spend most of their days cooking. Food seems to be one of the only things that eases the burden of their memories; through it, they’re able to forget. Even more importantly, food allows them to recuperate the flavors and smells of their lost youth. While there are moments when it’s difficult to watch, you can’t help but be charmed by these sweet elderly women who bicker over both clothes and ingredients and also simply in awe of their resilience. I also found myself thinking a lot about something that Bella said quite early in the film, “I only eat Jewish food. Everyone has become modern; they eat everything. Not me.” These words really stuck with me. I started to wonder what my life would be like without the numerous options that I find myself facing each and every day. For the better part of a week, I kept coming back to the question, “What cuisine would I eat if I could only eat one?” Would it be Japanese food– pickled ginger and daikon, salty soy products, mayonnaise used in the strangest and most amazing ways, bonito and the never-ending quest for umami? Would it be crunchy corn tortillas, flavorful salsas, peppers that make my fingers tingle and pot after pot of beans? And what about cardamom and gravlax, and pumpkin pie and mashed potatoes? And then I thought about the tastes of Greece and Turkey: feta, sweet pies made gooey with honey, savory pies that melt in your mouth, the colorful garnish of pistachios and rose petals….In short, I think I found my answer, although, even with the realization that life without feta would be no life indeed (FYI: I felt this way even before I met the Greek; feta, save for chocolate and peanut butter, just may be my true soul mate), I’m really glad I don’t have to make this choice. It’s nice to know that I can have the best of all possible worlds. This realization made me hungry and, naturally, I went looking for trouble. Baking trouble, that is, which, as we all know, is the best possible kind. First, I started thinking about revani, a semolina cake drenched in syrup that I had tried in Greece last summer and loved. Then, I was remembering a dinner at Zatis, a fantastic, yet underrated Turkish restaurant in Oakland, with the Greek and a Greek friend of ours; there was a semolina cake on the menu, which the restaurant promised would be topped with pistachio cream. To my American palate, just the thought of pistachio cream was enough to get my vote; to the two Greek palates at the table, however, the addition of any kind of cream to any Mediterranean (i.e. the land of syrup) dessert was nothing short of sacrilege. We ended up ordering the poached figs that night, but only because I knew that I would eventually have my date with a pistachio version of revani. It was inevitable. My moment came this past week when I was thinking about the annual departmental party for the admitted student weekend and about how, after seven years in this program, I had never baked for this event. Suddenly, I wanted to make my last trip up the winding Berkeley hills in early March a little bit special. Since I knew that we would be ordering the same food from the same Mediterranean restaurant and that, therefore, the same baklava (Lebanese style, which means little syrup) would be the only sweet thing on the table, I thought that I could make something that would complement the other dishes, but also provide a small, but welcome change to the other guests. Searching online, I came across a recipe for a Pistachio-Semolina Cake from Leanne Kitchen’s Turkey. Even though I have a Turkish cookbook that I love, I still looked through this book longingly one afternoon in a local bookstore. And it seems that a dear friend of mine is enjoying her copy based on the fantastic recipes she’s been posting from it; for me, these posts have been a glowing endorsement, only strengthening my initial impression of the book. Baking from the book, too, has convinced me that this might just be a volume worth owning. The Pistachio-Semolina Cake is, at first glance, a humble little thing; there’s nothing all that pretty about its matte yellow color. Even worse, from a distance, it could just as well be a pan of baked polenta. But don’t be fooled by appearances. Upon cutting into the cake, you realize its perfect sponginess; the cinnamon-lemon syrup that you poured over it, which was so thick that it could have served as a reflective surface, has been absorbed into its depths. What’s left is springy, fragrant and soft; when carefully cut into small pieces and topped with crushed rose petals, the cake becomes an object of beauty. The play of colors is just right. And the taste–that just right blend of lemon, cinnamon, pistachio and rose–confirms my belief that I could never sacrifice the offerings of the Mediterranean. Slightly adapted (in method) from Leanne Kitchen’s Turkey yields up to 25 very small pieces Although I would definitely call this cake a winner, there were a few things in the recipe’s instructions that left me uncertain. Perhaps I’m just one of those people who likes to have things spelled out for me, especially when baking, but I found myself wondering if 100 grams of pistachios meant 100 grams of shelled pistachios or 100 grams unshelled pistachios? Being a lover of pistachios, I decided to go with 100 grams shelled pistachios and, after shelling all 100 grams, I can safely say that it was the right decision, although even today my fingers are still a little sore. I also wasn’t entirely sure about the butter–should it be at room temperature or should it be melted? Since it was supposed to be mixed with the milk, I went with my baker’s intuition and melted it. I’m not sure, however, that baking should include this much guesswork. Also, on the topic of syrup, as much as I liked the final product, I was thinking that, rather than using a whole cup of syrup (NB: I made a whole cup of syrup because the recipe called for 1/2 cup of water to be mixed with 1 cup of sugar; to me, that seemed much too sweet, so I compensated by using a 1:1 ratio; using half a cup of sugar to 1/2 cup water would probably be ideal), half a cup of syrup might have served just as as well. Truth be told, it was a little tricky to remove the spongy cake from the cake pan–because of its dampness, it stuck a little. The next time I make this, I’m going to try it with less syrup and, for those of you who are looking to cut back on the sugar in your diet, I would suggest the same. Even with less syrup, the flavors would still be balanced and right. For the cake: 100 grams (3/4 cup) shelled pistachios 210 grams (slightly less than 1 cup) caster sugar (I ground granulated sugar in the food processor) 75 grams (1/2 cup) all-purpose flour 1 1/4 teaspoon baking powder 250 grams (2 cups) fine semolina (I used semolina flour) 310 ml (1 1/4 cup) whole milk (I used a combination of 2% and heavy cream) 125 grams (4 1/2 ounces) melted butter handful of slightly crushed dried rose petals, for decoration For the syrup: 210 grams (slightly less than 1 cup) caster sugar 1 cup water 1 cinnamon stick about 2 tablespoons freshly squeezed lemon juice (or the juice of 1 lemon) -In a small saucepan, combine 1 cup sugar with 1 cup water and bring to a simmer. Add the cinnamon stick and, while the water gently simmers, let steep for 6-7 minutes. -Remove from heat and stir in the lemon juice. Let the mixture cool and then remove the cinnamon stick and set aside. -In the meantime, preheat the oven to 325 F and lightly grease and flour a 9-inch round (or rectangular) cake pan. -In a food processor, combine the pistachios and sugar and grind until fine. Set aside. -In a medium-sized bowl, sift together the flour and baking powder. Then, stir in the semolina and the pistachio-sugar mixture. -Pour in the melted butter and the milk and mix everything until well-incorporated; the mixture should be smooth. -Pour the batter into the waiting cake pan and smooth the top of the cake with a spatula or spoon so that it’s spread evenly. -Bake for 35 minutes or until a cake tester comes out clean. Remove from the oven and set on a rack to cool. -Pour the cooled syrup over the cake and let stand until the liquid has been fully absorbed (letting the cake sit for several hours is a good idea). -Cut the cake into small pieces and line them on a serving platter. -Sprinkle rose petals on the slices and watch as they cake transforms.

Richard Ovenden, director of Oxford’s Bodleian Library, reveals the vital importance of libraries to civilisations in this rich and timely history of the destruction of knowledge, and the heroic stories of its rescue and preservation. Opening with the notorious bonfires of ‘un-German’ and Jewish literature in 1933 that offered such a clear signal of Nazi intentions, Burning the Books takes us on a 3000-year journey through the destruction of knowledge and the fight against all the odds to preserve it. Richard Ovenden, director of the world-famous Bodleian Library, explains how attacks on libraries and archives have been a feature of history since ancient times but have increased in frequency and intensity during the modern era. Libraries are far more than stores of literature, through preserving the legal documents such as Magna Carta and records of citizenship, they also support the rule of law and the rights of citizens. Today, the knowledge they hold on behalf of society is under attack as never before. In this fascinating book, he explores everything from what really happened to the Great Library of Alexandria to the Windrush papers, from Donald Trump’s deleting embarrassing tweets to John Murray’s burning of Byron’s memoirs in the name of censorship. At once a powerful history of civilisation and a manifesto for the vital importance of physical libraries in our increasingly digital age, Burning the Books is also a very human story animated by an unlikely cast of adventurers, self-taught archaeologists, poets, freedom-fighters — and, of course, librarians and the heroic lengths they will go to preserve and rescue knowledge, ensuring that civilisation survives. From the rediscovery of the Dead Sea Scrolls in the desert, hidden from the Romans and lost for almost 2000 years to the medieval manuscript that inspired William Morris, the knowledge of the past still has so many valuable lessons to teach us and we ignore it at our peril. To place an order, give us a call during business hours on: PHONE: (03) 5174 8499 ADDRESS: 51-53 Franklin Street, Traralgon VIC 3844 ABN: 11 602 312 569 MON 7:30am – 5:30pm TUES 7:30am – 5:30pm WED 7:30am – 5:30pm THURS 7:30am – 5:30pm FRI 7:30am – 5:30pm SAT 7:30am – 5:00pm SUN 8:00am – 12:00pm

Alternate names: Kamieńsk [Pol], Kamen'sk [Rus], Kamiensk. Russian: Каменьск. קאמיינסק-Hebrew. 51°13' N, 19°30' E, 37 miles S of Łódź, 15 miles SSW of Piotrków Trybunalski, 11 miles NNE of Radomsko. 1900 Jewish population: 781. Yizkor: Sefer yizkor le-kehilat Radomsk ve-ha-seviva (Tel Aviv, 1967). ShtetLink. Gmina Kamieńsk is an urban-rural administrative district in Radomsko County, Łódź Voivodeship in central Poland. Its seat is the town of Kamieńsk.The gmina 2006 total population is 6,094 (out of which the population of Kamieńsk amounts to 2,858). Jewish settlement in Kamieńsk began in the 18th century. The oldest tombstone dates from 1831. In the 1870's, Israel Stieglitz was rabbi and served as its chief rabbi for over 40 years until his death in 1921. There were three synagogues in the city. In 1900, the town had 1,064 Christians and 787 Jews. By 1917 the Jewish population reached 1,163. Most Jews were tailors, shoe-makers and small tradesmen. In October 1942, about 500 Jews were deported to the Treblinka death camp. Map [May 2009] US Commission No. POCE000663 Kamiensk is located in Piotrkowskie at 51°13 19°30, 28 km from Piotrkow; 16 km from Radomsko. Cemetery: at S of town, about 200 meters W from the road to Radomsko. Present town population is 1,000-5,000 with no Jews. Earliest known Jewish community was 19th century. 1921 Jewish population was 856. Jewish community was Orthodox. The unlandmarked, isolated, urban flat land has no sign or marker. Reached by turning directly off a public road, access is open to all with no wall, gate, or fence. The approximate size of cemetery is now 1.65 ha hectares. There are no stones, known mass graves, or structures. The cemetery property use is industrial or commercial. Properties adjacent are residential. Rarely, local residents visit. The cemetery was vandalized during World War II. There has been no maintenance. Jan Pawet Woronczak, Sandomierska St. 21 m. 1, 02-567 Warszawa; tel. 49-54-62 completed survey on 29 Dec 1991. The site was not visited. |Last Updated on Thursday, 28 May 2009 23:13|

Daphne Selbert continues her story, explaining what it was like to work at a university dedicated to the education of women in the United Arab Emirates. In the interview, she explains the risks these women take, and she shares insights into their culture and their devotion to their religion. Read on to learn how she became friends with some of the Arab women and how education is impacting their lives. How did you decide to go to the United Arab Emirates? I had been working as a librarian in the U.S. Midwest for 19 years. One night, I picked up an ad in The Chronicle of Higher Education for "adventurous librarians" to be part of Zayed University, an English-language based university serving the women of the Emirates. My son was out of college and on his own, so my husband Jack encouraged me to apply. When offered the position in August (the first day of classes at my institution), I requested that I defer acceptance until the end of the Fall Quarter because of ongoing obligations and a commitment to the institution that had been very good to me. On New Year's Eve of 2000, my husband and I flew from Chicago to Abu Dhabi to begin a three-year contract. When we arrived in the very modern city, we were put up in a 5-star hotel until we could move into the apartment they provided us, which also included a generous furnishings allowance. Everything fell into place beautifully. I was eager to be a part of the experiment of educating women in an Arab country. What was it like working at the Zayed University for women? It was a real adventure and cultural experience. I worked in Abu Dhabi until 2003 and then in Dubai from 2005-2008. All women dressed in abayas (long black coats) and shalas (head scarves). Many were totally veiled. For the most part, women wore shalas made in such a way to cover their faces if they saw a man. The reward for getting a degree from ZU was great because, in theory, they obtained an American degree, which made them highly desirable for employment. But the risk was also great. Students had two years of a pre-baccalaureate program to move from Basic English to English language skills that would support academic learning. If the student was not able to pass the TOEFL (later the IALTS) exam successfully, her college career was over. She could not change her mind and transfer to the Higher Colleges of Technology or to the National University where instruction could be in Arabic. Her only recourse, should her family resources allow it, would be to attend a private university. Initially, there was a high failure rate, which was discouraging to all. Over time, the language programs modified, and the English language entry test score requirements were raised. How did you help support the students at ZU? Students generally had never been exposed to libraries (as there are few public libraries in the UAE and even fewer school libraries) or reading. Very few students had been encouraged to read for pleasure. To provide a transition to reading academic materials, ZU libraries maintained Learning Enhancement Centers with graded reading materials to help students first learn to read in English and to support their pre-baccalaureate program and reading and writing English. We also worked with faculty to build collections, provide reference instruction, build information literacy in the students, and meet academic needs. ZU had something unique in the country—unfiltered access to the Internet. On campus there were no forbidden sites because Sheikh Nahayan (Minister of Higher Education) stated that unfiltered access was a necessary part of education. Off campus, in our homes, things were different. Etisalat, the national telecommunications company, filtered much of the Internet. Quite often we would encounter a blocked site, with an indication that the material on the site was culturally inappropriate. How is providing an education for women impacting the women and/or their communities? The UAE highly values education and the education of women. These women are expected to go out into the community and work to become leaders. But this expectation can be at odds with the expectation that women marry and have at least six children to increase the proportion of the Emirati population in the country. Also, the choice to go out and work is not their own: it depends on the man who is in charge of their lives -- their fathers, brothers, husbands. Some women expected (or were told) that they should work in a female-only environment. When I first started working on the Abu Dhabi campus, few of the graduates were working--and most often they chose government jobs where they could go home at 2:00 p.m. to prepare meals for the families. When I left Dubai seven years later, the university was publishing statistics saying 70% of the women who were seeking work were able to be employed -- and this was in both the public and private sector. A measure of Zayed University's commitment to educating women who would be leaders were the Women as Global Leaders Conferences held for students from all over the world. I attended one conference in Abu Dhabi and one in Dubai and found both inspiring. An indication of national commitment to women as leaders is reflected in reorganizations of the ministry that added four women as cabinet ministers. In many ways, it seems like life for women will not change quickly. Some women are quite comfortable with traditional roles. Emirati women are living in a modern country, a country that seems in some ways more modern than the US! Educating women is definitely making a difference. And it's been a privilege to witness, even participate in, the revolutionary changes that are possible with the education of women. How did you find life in UAE? In the Emirates, we were surrounded by the call to prayer. The government made certain that there was a mosque within ten minutes walking distance anywhere in the city. Driving across the desert, there were mosques at every petrol station. Prayer rooms were provided at the university. The girls I helped at ZU, and people in general, were far more religious than the Christian community there. The girls and my employees would even read the Qur'an on their breaks. There was a tremendous commitment to studying and sharing the Qur'an. One of my students gave a colleague and me the Qur'an and attempted to teach us how to read with proper chanting. Some of the mosques had open sessions where volunteers went over Islamic beliefs and procedures for prayer. Women prayed separately or in their homes. I had an encounter with a man who'd written about Islamic Jerusalem, a city which he explained was founded as a home where all religions were welcomed. He had all the Arabic texts that related to that. There were sections where there were churches, but no Jewish synagogues. They accept Jesus as a prophet, but not as the "Way shower," since the final word came with Muhammad. The UAE had a state religion, Islam, but other religions were accepted. There were even sections of Abu Dhabi and Dubai that housed churches of many faiths. It was rather like the concept of Islamic Jerusalem. Did so much emphasis on the religion affect you? Interestingly, both my husband and I found it was hard to consciously devote time to Bible study, as was our usual custom. In a country devoted to prayer 5 times a day, in which one saw many people reading the Qur'an in leisure moments, we found it difficult to focus on Bible Study. The two of us decided that the call to prayer had to be our call to prayer and to study. We focused specific time on Bible Study. Our church has Wednesday evening meetings where people share healings and other ways God has touched their lives, and we were able to be included in such meetings via email. We found that this concentrated study helped us work through an assortment of challenges--and we could not have been more grateful. Is there anything you appreciated in particular about life in the UAE? One aspect of life in the UAE that I especially treasured was the communication I had with Arab women. I found that these deeply religious women were eager to discuss religion from a metaphysical point of view. It was interesting to see the strong connections between the Qur'an and the Bible. Many of the same Old and New Testament stories appear in both books. There is an acceptance of Jesus as a prophet, but not as the final prophet. There are religious and ethical values that are similar. The Allah of Islam is not an anthropomorphic God—Allah is identified through the "99 names for God"—a list of qualities. It was interesting to talk with women who were Shi'a Muslims and women who were Sunni and to see the differences between them. I found that my experience gave me an appreciation and respect for the religion of Islam, and also gave me a deeper appreciation of my own religious beliefs and background. I was privileged to become better acquainted with Arab women than many of my western colleagues. In Abu Dhabi, we had a neighbor with a two-bedroom apartment that housed five children, a servant, and her husband. Shaika wanted to learn English, so we'd get together, and sit on the floor where I would eat with her children, and she'd teach me Arabic words, and I'd teach her English words. Most of my colleagues survived quite well without learning any Arabic. Why do you think you got to know Arabs whereas others never did? I was raised in Hawaii in a natural multi-cultural society. I learn languages well and am a good mimic, which makes me sound more articulate in a foreign language than I actually am. But I can communicate. I also think that if you love others, you find that love returned in some way. Earlier on in my life, I heard someone tell a story that left a huge impression on me. She said, "Any time you encounter a stranger or someone else, say in your own thought, 'Welcome, son or daughter of God.' Recognize the royalty in every person you encounter." I've found that if I do that and treat those I come to know with respect and love, that respect and love are reflected back.

July and August had been no less decisive in the West than in Russia. The great spring offensives of the Germans, begun at a moment when the American forces were still away from the battle and Russia had opted out of fighting, had failed to break the Allies’ will to resist. The German pincer-movement had managed only to get nearer to Paris. At the end of April, Hindenburg’s and Ludendorff’s troops had moved from their positions at Cambrai, St Quentin and La Fere and advanced as far as Albert, Montdidier and Noyon (battle of the Somme); at some points they penetrated fifty kilometres ahead, and their progress threatened Amiens and the link between the British and French armies, as well as Compiègne and the road to Paris. At the end of May, a further effort had taken them on from L’Ailette on the Marne, another advance of forty kilometres which was marked by the capture of Soissons and Chateau-Thierry. However, now that the greatest industrial and financial power in the world, the United States, had entered the war, it had become impossible for the Central Empires to achieve victory, so long as the Allies did not slacken. The ruthless submarine warfare which might have brought Britain to her knees before the American intervention was now no more than a pointless waste of forces and money: the American and British shipyards were every month building more vessels than the U-boats sank. The exhaustion of the Allied armies was more than recompensed by the arrival of the excellent human material sent from the USA, since the end of April, at a rate of 300,000 men per month. Germany and Austria were at the limit of their strength, while the United States had scarcely begun its own effort, marked by a calculated enthusiasm. The occupation of the Ukraine had yielded only a little grain for the benefit of the Central Powers, and the Russian front continued to immobilize considerable German forces: twenty-two divisions, and these all the more vulnerable (as events would soon show) to ‘the contagion of Bolshevism’ since they were composed of reservists. Around the middle of July, Chancellor von Hinze had asked Ludendorff about the chances of bringing off an unmistakeable victory, and had received. the astonishing reply: ‘I answer categorically: Yes.’ This pronouncement, excessively categorical as it happened, resulted in the offensive of 15 July which was the start of the catastrophe. A sharp attack was launched between Reims and Chateau-Thierry, towards Epernay. After crossing the Marne, however, the Germans ran up against a new and immovable front: their effort was crushed within twenty-four hours. Two days later, Foch turned to the offensive against the ‘Chateau-Thierry pocket’, beginning his action at Villers-Cotterets with a formidable tank attack. It was the beginning of the end. In the closing days of July, the Germans retreated back over the Vesle. ‘The eighth of August was the German army’s blackest day in the whole of the World War,’ as Ludendorff remarked. On it the third battle of Picardy began, between Albert and Moreuil. There the tank established irrevocably the superiority of the Allies’ military technology. The Second German Army broke, and its losses were so great that several divisions had to be re-formed. The extraordinary new fact, which brought the leaders to a realization of the approaching end, was that the soldiers were no longer willing to fight. Events occurred which would have been thought impossible in the German Army: our soldiers surrendered to enemy horsemen; whole units laid down their arms when a tank approached. A fresh division going bravely up to the firing-line was met by the retreating troops with shouts of: ‘Strike-breakers!’ and ‘They still haven’t had enough of the war!’ The officers, who had often lost all their influence, tailed behind the movement ... The war had to be ended [Ludendorff]. From now on the Germans were falling back along the whole front, under the insistent, measured pressure of an enemy that was increasingly coming to dominate them. From one week to the next their resistance seemed about to collapse altogether. The General Staff demanded that the government should seek peace without further delay. On 15 September, the Allies attacked in Macedonia, between Vardar and Czerna. From the American diplomatic staff who were still, most conveniently, accredited to Sofia, they knew that Bulgaria was at her last gasp. The peasant soldiers were refusing to fight, and the Second and Third Divisions abandoned their positions without any resistance. The Bulgarian army disintegrated in the space of a few days. Tsar Ferdinand, enraged at the state of affairs, sent Stambolisky, the leader of the peasant opposition, who was just out of jail, to the front. A Republican army was marching on Sofia. These events are still obscure. What is certain is that in order to strangle the revolution energetic intervention was necessary, first from the German forces, who kept the rebel army off Sofia, and then from the Allied forces. Tsar Ferdinand abdicated in favour of his brother Boris. The opposition party got control of the government. Under the cannon of the foreigner, the peasant revolution continued to trouble the nation. Bulgaria’s official surrender, made to Franchet d’Esperey, was on 27 September. Austria, on the verge of collapse, was already suing for peace (Note to the USA of 14 September). On 4 October Germany and Austria made a joint proposal for an armistice to President Wilson. A new government came into power in Berlin, with Prince Max of Baden as Chancellor and Scheidemann, the Social-Democrat, as Deputy Chancellor. Long weeks went past in arduous negotiations with President Wilson. The Central Powers accepted the Fourteen Points he had put out in January (open diplomacy, freedom of the seas, commercial equality, right of self-determination of peoples, independence of Poland, League of Nations). Wilson declared that he would parley only with a democratic Germany. The work of the blockades and the tanks was completed by propaganda for democracy and the rights of nationalities. It was a revelation of the superiority of the structurally most advanced capitalist countries over empires that were burdened down with survivals of an ancien régime. Germany, now beset by the spectres of invasion and revolution, agreed to all conditions. Emperor Charles of Austria suddenly discovered a reformer’s soul within himself and proclaimed, on 16 October, a ‘federative State’. He was too late. The Czechs, tired of waiting on his edicts, organized themselves into an independent state. On 31 October, revolution descended on the streets of Vienna and Budapest. In Sofia, in Budapest, in Vienna, in Berlin all eyes are now on Russia: it is the example, the hope, the faith. Clandestine or open Soviets are being established everywhere. An illegal conference of the Spartacus League at Berlin, on 7 October, decides that Soviets must be founded; Liebknecht is amnestied and released from prison while the General Staff draws up detailed plans for the repression of disorder. The signal for the outbreak of the revolution is an insane decision by the Admiralty. The fleet is ordered to sail out and engage in a final battle, self-evidently hopeless, with the Allies for the sake of German honour. The Kaiser’s admirals want to end with a flourish. The sailors do not have the same reasons for dying; on the contrary, they have found new reasons for living. The crews, now organized around clandestine Soviets, mutiny, and the workers of Kiel support them in a general strike (28 October–4 November). The Social-Democrat Noske makes speeches to the insurgent sailors – in vain. The flame of rebellion is spreading nearer. On 6 November the Social-Democrat statesmen confer under the chairmanship of Prince Max of Baden with General Groener on ‘the best means of maintaining the monarchy’. The obstinacy of Wilhelm II, who refuses to abdicate, compromises the dynasty in the eyes even of its last defenders. Max of Baden assumes the Regency on 9 November; Fritz Ebert, a Social-Democrat deputy and former saddler, becomes Imperial Regent ; the Kaiser hastily leaves the army headquarters at Spa, by car, and departs for Holland, while Karl Liebknecht, from a balcony of the Imperial Palace in Berlin, proclaims the Republic and the coming of Socialism. From the Scheldt to the Volga the councils of workers’ and soldiers’ deputies – the Soviets – are the real masters of the hour. Germany’s legal government is a Council of People’s Commissaries, made up of six Socialists. All events in Russia from the end of September to the end of January 1919 take place against this glowing background. This period is marked by a victorious offensive of the Russian revolution on all fronts, simultaneously with the immense victory which the German revolution means to the revolutionary Marxists who have prophesied and anticipated its coming: it is the realization of their deepest hopes, the beginning of the revolution in the West. The Vee-Tsik and the Moscow Soviet met in joint session on 3 October, the day on which a new German Cabinet was formed under the auspices of Prince Max of Baden and of Scheidemann. Lenin, who was still recovering, could not attend, but a short letter from him was read out. The German crisis [he declared] means either that the revolution has begun, or that it is imminent and inevitable. The government is wavering between a military dictatorship, which has existed de facto since 2 August 1914 and has ceased to be feasible now that the troops are unreliable, and a coalition with the Socialists. The admission of Scheidemann into the cabinet will only hasten the explosion, because the impotence of the miserable lackeys of the bourgeoisie will soon be exposed. The crisis is only beginning. It will end infallibly in the seizure of power by the proletariat. The proletariat of Russia must bend its every effort to aid the German workers ... who are called on to wage a most stubborn struggle against their own and British imperialism. The defeat of German imperialism will for a while have the effect of increasing the arrogance, cruelty, reaction and annexatory designs of French imperialism ... The Russian proletariat will understand that soon they will have to make the greatest sacrifices in the name of internationalism. The time is approaching when circumstances may require us to confront British and French imperialism and come to the aid of the German workers, who are struggling against the yoke of their own imperialism. We must build up grain stocks for the German revolution, and speed up our efforts to create a powerful Red Army. We had decided to have an army of one million men by the spring; now we need an army of three million. We can have it. And we shall have it. The sharpest changes in the situation are possible: it is still in the bounds of possibility that German imperialism and Anglo-French imperialism will ally together against the Soviet power. Trotsky traced a broad outline of events: It can be said that, as materialists, we have understood the nature of these events and forecast their outcome. History is accomplishing itself, against our will perhaps, but following the curve that we have traced. And even though heavy sacrifices may be necessary, the end will be that which we have predicted: the downfall of the gods of capitalism and imperialism. It seems as though history has wanted to give mankind a final, shattering lesson. The workers were too lazy, apathetic and indecisive. It is quite certain that we should never have been faced with this war if the working class had shown enough determination in 1914 to oppose the designs of the imperialists. But nothing of the sort happened: the working class needed to be given a new, a cruel lesson from history. History permitted the most powerful, the most organized nation to raise herself to an inconceivable height. The 420 cannon dictated the will of Germany to the whole world. Germany seemed to have enslaved Europe forever ... And now, see how history, having raised German imperialism to this height and hypnotized its masses, plunges her dizzily into an abyss of impotence and humiliation, as if to say: Behold! It is destroyed – go and sweep Europe and the world free of its debris ... Trotsky took pains to establish that the salvation of Germany lay in the seizure of power by the proletariat: Germany would then attract to itself a powerful current of sympathy he German Revolution from the peoples and oppressed masses of the world, above all from France ... The French working class, which has shed more blood than that of any other nation, is waiting, deep in its revolutionary heart, only for the first signal from Germany ... If the proletariat of Germany undertakes the offensive, the first duty of Soviet Russia, in the revolutionary struggle, will be to take no account of national frontiers. Russia of the Soviets is no more than the vanguard of the German and the European revolution ... The German proletariat with its technical expertise, on the one hand; our ill-organized but vastly populated Russia, full of natural resources, on the other – these will form a redoubtable bloc against which all the waves of imperialism will be smashed ... Liebknecht has no need to conclude a treaty with us. We shall help him without a treaty, to the limit of our strength. We give everything to the world-wide proletarian struggle. Lenin has urged us in his letter to build an army of a million men for the defence of the Republic of Soviets. This programme is too restricted. History tells us: perhaps tomorrow the German working class will call you to its assistance; create an army of two million men ... Such were the sentiments, and such the teachings, not only of the Bolshevik party but of all the revolutionaries of Russia, be they Left S-Rs, anarchists or Menshevik-Internationalists. Had not Lenin written during the debates on the Brest-Litovsk peace that, in the presence of a German revolution which was threatened in its decisive battle, ‘it would not only be expedient but a down-right duty to risk a defeat and even the loss of Soviet power. The Socialist Republic of a backward country might be called upon to sacrifice itself for the Socialist revolution (which would be much more important for the international proletariat) in an advanced country, i.e. one with a far stronger industrial base and a more numerous proletariat. From the standpoint of proletarian internationalism, this proposition displays the simple rigour of an axiom. Lenin wrote on 20 August, in his Letter to American Workers: He is not a real socialist who fails to understand that, for the sake of victory over the bourgeoisie, for the seizure of power by the workers, for the sake of beginning the world proletarian revolution, we cannot and must not shrink before any sacrifice, be it the sacrifice of territory, be it a sacrifice which inflicts on us heavy defeats at the hands of imperialism. He is not a real socialist who has failed to prove by deeds that he is willing for ‘his’ country to make the greatest sacrifices so that the cause of the Socialist revolution may take a real step forward.’ The resolution adopted by Vee-Tsik pledged to the proletariat of Germany and Austria the unstinted support of the Russian working class; the Revolutionary Military Council was instructed to ‘undertake an expanded programme for the formation of the Red Army’; the Commissariat for Food was ordered to set up a food fund without delay for the benefit of the German and Austrian workers. Lenin, who had by then recovered from his wounds, spoke on 22 October at a joint session of Vee-Tsik, the Moscow Soviet and the Council of Trade Unions. He spoke to the theme that ‘never have we been so near the world revolution and never have we been in such a perilous position, because this is the first time that Bolshevism has been regarded as a worldwide danger’. Before the collapse of the Central Empires it could have been thought that the Russian revolution was specific to Russia. But now the opposite was obvious: ‘Bolshevism has become the world-wide theory and tactics of the international proletariat.’ The studied prudence of some of the formulations is to be noted: A popular revolution, and perhaps a proletarian revolution, in Germany has become inevitable. Let us take care not to interfere with the revolution in the Ukraine. One must understand the variations in growth of every revolution. In each country – and we who have seen and experienced it should know this better than anybody else – the revolution proceeds in its own way ... Interference by those who do not know the rhythm at which the re-volution is growing may hamper those intelligent Communists who are saying: ‘Our principal-effort must be to make this a conscious process.’ No revolution is worth anything unless it can defend itself; but a revolution does not learn to defend itself at once. The decomposition of German imperialism was, paradoxically, causing immense dangers for the Russian revolution. The Allies from now on had a free hand in their activities against the Soviet Republic. Bolshevism was now threatening them on the Rhine, not simply on the Vistula. The German and Allied bourgeoisies could perfectly well, in these new circumstances, become reconciled with each other against the Soviets. A tacit bargain had apparently been struck between Germany and the Allies over the occupation of the Ukraine. One must expect an attack by the Allies in the south, either through the Dardanelles and the Black Sea or through Rumania. Lenin’s vision was clear. The Allies were indeed thinking of occupying the Ukraine. General Franchet d’Esperey was planning large-scale operations in southern Russia. As we shall see, this campaign began to be implemented, with serious and bloody consequences. Lenin’s speech made no reference whatever to the recent dissension that had arisen around the Brest-Litovsk peace. This is a leader modest in his victories, so modest that they pass him unconcerned. The correctness of the ideas he expounded in February, in his polemic against Left-Communist proponents of revolutionary war, is now unmistakeably revealed. The great spring offensives launched by Hindenburg and Ludendorff on the western front had shown the enduring strength of German imperialism, which was still to hold on for nine more months. We know today that General Hoffmann was trying to persuade the German General Staff to launch a decisive onslaught against the Soviet Republic. The precarious and painful respite that had been won through the Brest-Litovsk treaty had allowed the revolution to gather strength, to master its enemies on the home front and to begin the construction of the Red Army; and during this same interval the troubles that were undermining German imperialism had reached an extreme intensity. Two closely connected problems were on the agenda for the leaders of the Russian revolution: For the Allied powers would be attacking Bolshevism with all the more energy now that the menace of the German proletariat had appeared. The triumph of the working class in Germany would achieve the united front of the workers of Europe against the capitalists of the world. The destiny of humanity was now at stake. As far back as 1908, one of the most famous theoreticians of German Social-Democracy had been at pains to demonstrate that Germany was ripe for the Socialist revolution. No other country at this time formed a better embodiment of all the pre-conditions for social transformation: a high degree of industrial concentration, an extraordinary development of technology, the social predominance of the proletariat, the rapid growth (still under way) of working-class organization. The total population of Germany was 61,700,000, of whom 27,420,000 were working adults. This active population was composed as follows: 6,049,135 property-owners (22.9 per cent), 1,588,168 employees (5.8 per cent) and 19,782,595 proletarians (72.3 per cent). These statistics, from the official census of 1907, are still debatable: in particular, the category of ‘property-owners’ comprises, in addition to members of the middle and upper classes, a large number of small farmers whose social situation was very akin to that of the proletariat. At all events, the predominance of the industrial proletariat in Germany is not in dispute. One analysis of the class distribution of the working population (dating from 1925) gives the following picture: |Semi-proletarian elements (lower-grade employees and poor peasants)||5,700,000| |Petty-bourgeois (artisans, rich peasants, middle and higher-grade employees and officials)||10,100,000| |Capitalists and managerial staff for capitalist society||2,000,000| This makes a total of 33,800,000: of these, 20,600,000 are calculated to be wage-earners. On the basic background of the German revolution, social statistics are fraught with controversy, though the general trends are clear. To the 27.4 million fit adults of the 1907 census must be added a further 4.6 million in extra-occupational categories: the army, naval crews, rentiers, pensioners and so on. The 1923 Yearbook of the Communist International (Russian edition) gave the following figures for the period pre-dating the revolutionary mobilization of that year: independents, 4.43 million; semi-proletarians, 3.47 million; employees, 3.22 million; workers, 22.7 million. The noticeably smaller figures that we have reproduced for 1925 are from the same source, but were published in 1925, i.e. after the reverse suffered by the German Communist party , in The Social-Democratic Parties (preface by E. Varga). We will accept them with due reservations, trusting that our statisticians will show more care in the handling of their figures and perhaps less concern for their opportune presentation. In the general election of 1912, the Social-Democratic party had won 4,250,000 votes: it enjoyed the backing of wealthy cooperatives and the most powerful trade unions in the world, and by 1914 had 1,086,000 members. True enough, during the war (by 1917) this figure had fallen to 243,000, but this was overwhelmingly due to the suspension of public political activity. However, on 2 August 1914, no more than two heroic figures, Karl Liebknecht and Otto Rühle, could be found among 100 party deputies, to vote against the war : all the others, the whole leadership and general staff of the Socialist proletariat, had voted for. This was no more than the sudden climax of a long evolution. The great workers’ party had been sapped by petty-bourgeois opportunism, whose dominance had been facilitated by the economic expansion of capitalism, a national prosperity based in part on the profits of colonial exploitation and exports, and the existence of a working-class aristocracy that was satisfied, well-paid and linked, in aspirations and way of life, with the pushing middle classes. More and more, the leading circles of the party had become accustomed to identify their destiny with that of the Empire. Upon this shifting terrain, complex struggles unfolded between the different tendencies of Socialism: in these it was opportunism that always finally carried the day, backed as it was by all the forces of capitalist society. In these battles of ideas that were constantly renewed between small revolutionary minorities and the great realists of the party leadership, the invariable outcome was a further deception of the workers’ consciousness, a new vocabulary with which to trick the masses, while continuing to employ a revolutionary language that had lost its basic meanings. Little by little, class collaboration was substituted for the class struggle; the theory of the peaceful conquest of Socialism through parliamentary democracy consigned to oblivion the necessity for the dictatorship of the proletariat, as proclaimed by Marx; a phrase-mongering and lying patriotism draped the party congresses with the national flag, side by side with the red banner of the workers’ International. Erudite theorists even proposed to revise the basic principles of Socialism in the light of the progress made by German capitalism. And these men, even as the Empire poured its metal into cannons, devoted their energies to demonstrating that the journey to the city of Socialism was now afoot, along the path of peaceful reforms. For over a quarter of a century the labour aristocracy, from among whom were recruited Social-Democracy’s leading sections, had gradually come to identify its own interests with those of the social system whose prosperity guaranteed their comfort. The vote of 2 August 1914 only revealed, brutally and openly, the crossing which the officer-corps of Socialism had long ago made to the side of the bourgeoisie. An Independent Social-Democratic party, dissatisfied with the unconditional support given to imperialism by leaders like Scheidemann and Ebert, had split off and constituted itself in 1917: it reflected both the protest of the worker masses against the Sacred Union and the old centrism that loved to use revolutionary phraseology to mask a politics of moderation, compromise, temporizing and the Golden Mean. Its ideologues proved to be the very people who had worked hardest over the last ten years to corrupt Socialist thought: Eduard Bernstein, inventor of revision-ism, and the pacifist Kautsky, now ready to become the prophet of Wilsonism. In the absence of a revolutionary organization of the masses, it was with the influential Left of this party (Haase, Däumig, Crispien) that Yoffe had to collaborate on the eve of the German revolution. The only authentically revolutionary proletarian group that could be compared in class-consciousness with the Russian Bolshevik party was the Spartakusbund (Spartacus League), founded in January 1916 by the outstanding veterans of the struggle against opportunism. It included a tiny band of leaders who were capable of great things: the old Polish conspirator Leo Tyshko, a past-master of clandestine work; the historian Franz Mehring, responsible for some of the most brilliant applications of the historical-materialist method; Rosa Luxemburg, the only brain of Western Socialism in the same class as Lenin and Trotsky; and the intrepid Liebknecht. But these leaders, habituated to a struggle ‘against the stream’, had no great army of masses behind them, for all their popularity. The Spartakusbund was ‘more of an ideological tendency than a party’, as Karl Radek put it. And it had had no alternative but to affiliate, in April 1917, to the Independent Social-Democratic party: Ranged against the German proletariat, so singularly lacking in that essential weapon for the class war – the revolutionary party conscious of its tasks – stood the most educated, the most organized, the most conscious bourgeoisie of all, the bourgeoisie that had known how to train war leaders like Hindenburg, Ludendorff, Mackensen, von der Goltz, von Klück, the bourgeoisie that had produced its Krupps, its Albert Ballins, its Hugo Stinnes, its Walter Rathenaus, its Hugenbergs, its Klöckners, its Thyssens and so many others. It was a bourgeoisie too wise to try and reverse the situation when the troops, exhausted, demoralized, without hope of winning the war, fled from the front. We have already seen how Ludendorff understood at once that the war was over and that not an hour must be wasted before making peace. Once the dream of a Greater Germany had exploded, nothing was left for the hard-headed men who had dreamt it but to save the imperialist order. And this could only be saved by coming to suitable terms with the masses. What had never been comprehended by the Savinkovs, Kornilovs, Kerenskys and Chernovs of Russia (or by Buchanan, Paléologue and Albert Thomas) when the tide of Bolshevism ran high was grasped immediately by Imperial Germany’s rulers in September to November 1918. Their guiding idea was to be swept along by the revolution in order to avoid being swept away by it. The German expression is here strikingly appropriate: Sich an der Spitze stellen, um die Spitze abzubrechen – put yourself at the spearhead of the movement in order to smash it. Nowhere in Germany did the military leaders resist the troops. When the Soldiers’ Councils (Soviets) were formed, the staff chiefs were skilful enough to get their own creatures elected on to them in many places. The Kaiser’s field-marshals and the big bankers took it upon themselves to call into the government Ebert and Scheidemann, Socialist leaders of the utmost decorum, but with influence among the masses. Prince Max of Baden’s Cabinet smoothed the way for the Council of People’s Commissaries of the Socialist Republic which was formed on 12 November. All Germany lay in the power of the Soviets. The very names, Council of Commissaries, Workers’ Councils (Arbeiterräte), were an echo of the Russian revolution. But these Soviets were paralysed by the dominant Social-Democratic majorities. The Council of People’s Commissaries was in reality only the demagogic camouflage for a normal coalition Cabinet. In it three Majority Social-Democrats, Fritz Ebert, Landsberg and Scheidemann, notorious for their loyalty to the bourgeoisie, cohabited with three indecisive Independents, Hugo Haase, Dittmann and Barth. It was this government that undertook the foundation of a democratic Socialist republic for Germany. It prescribed order and calm for the citizens until the elections should take place. It was reluctant to accept the harsh Armistice terms dictated by the Allies, and signed them only under the urgent pressure of the General Staff. From its inception, the government had two paths to choose from: social peace and peace with the Allies – in other words, defence of capitalism, repression of the revolutionary movement, united front with the Allies against the Soviet Republic; or civil war, alliance with the Russian Soviets, revolutionary war for the defence of Germany. In such a civil war, the victory of the proletariat was assured; but Wilson and Foch would never have agreed (at least, so it was believed) to sit down and negotiate with Bolshevism. The interest of the nation would therefore have required the development of the struggle on a new plane, that of the proletarian revolution itself; but for this it would have been necessary to dare, and, in order to dare, to desire the victory of the proletariat, to wish it and believe in it. The whole of Social-Democracy’s past ran counter to such a prospect. And the bourgeoisie and petty-bourgeoisie preferred a capitalist Germany crushed underfoot by the Allies to a proud and strong proletarian Germany, born out of the ruins of imperialism. The People’s Commissaries refused any appeal to Yoffe. They turned down the Russian grain that had been offered to them by Vee-Tsik. They steered clear of any interference with the old bureaucracies, and kept the reactionary generals in their posts of command. The Socialists of counter-revolution were in power. The struggle was now to open between them and that revolutionary minority of the proletariat, grouped around the Spartacus League and the Left of the Independent Social-Democrats, which was demanding a dictatorship of the proletariat. In Russia, the momentum of events quickens. The Red Army becomes organized, wins battles, captures cities. The Extra-ordinary Commissions are having enemies shot. The factories, the transport systems, the towns are locked in a desperate struggle against the famine. Daily life is completely dominated by the expectation of revolution in Europe. The eyes of the whole nation are turned towards the West. Famine, typhus, deaths, one town captured, one town lost – what do these matter? In Berlin, Paris, Rome, London, the world’s future is being decided. The inter-nationalism of Russia’s Soviets runs deep and true: nothing breaks its attention. The newspapers of the period are astonishing. Each day, in large type with headlines across the page, they carry last-minute dispatches, vague rumours picked up in Stockholm by anxious ears: riots in Paris, riots in Lyon, revolution in Belgium, revolution in Constantinople, victory of the Soviets in Bulgaria, rioting in Copenhagen. In fact, the whole of Europe is in movement; clandestine or open Soviets are appearing everywhere, even in the Allied armies; everything is possible, everything. On 15 October, Vorovsky telegraphs Zinoviev from Stockholm: Revolution builds up in France (so runs the headline of his dispatch in the newspapers); ‘a workers’ popular movement began two days ago, and is spreading energetically in Paris ... The workers are demanding the immediate release of all political prisoners ... A Soviet of Allied soldiers has made contact at the front with the Soviet of German soldiers ...’ On 5 November, with the red flags already floating over Kiel, Chancellor Max of Baden decided to take a step which had been long demanded by the General Staff. He broke off diplomatic relations with Soviet Russia. Yoffe was asked to leave Berlin within twenty-four hours. Some Russian diplomatic luggage had got opened ’by accident’ and was found to contain revolutionary leaflets in German. In addition to these grounds, which might well set Russia in a bad light before the German masses, it was also alleged that there had been a reluctance to punish the assassins of Count Mirbach. An interesting exchange of telegrams shortly afterwards (on 10 December) sheds some light on Yoffe’s activities in Berlin. The Soviet ambassador had in fact freely admitted helping the German revolutionaries with money, arms and ammunition, via Haase and Barth, the Independent Social-Democrats, who acted as intermediaries. Haase and Barth, who were both members of the Reich’s Socialist government, felt obliged to deny the truth of this declaration; whereupon Yoffe replied to them with a crushing letter whose principal passages we reproduce: It goes without saying that I was not so unwise as to deliver personally and directly to Comrade Barth – a newcomer to the working-class movement who inspired in me only a limited confidence – the sums which were destined for the purchase of armaments ... People’s Commissary Barth, however, was perfectly aware that the hundreds of thousands of marks which he had admitted receiving from German comrades derived from my establishment as their ultimate source. He said as much in the conversation we had a fortnight before the revolution, when he reproached me for not having provided the two million marks he had asked for ... If only I had provided this sum, he said, the German workers would have been armed long ago and ready for a victorious uprising ... Herr Haase and his friends have on many occasions been supplied by me with material – by no means always of Russian origin – for the speeches they made in the Reichstag ... The Independent Social-Democratic Party received material assistance from us for the publishing projects on which our writers collaborated with them ... Does not Herr Haase believe that we were acting together in the common interest of the German and international revolution? I would never have brought up these reminiscences of our work together if Herr Haase had not adopted the viewpoint of the von Kühlmanns ... who actually consider our cooperation with the German USPD a crime and have expelled us from Germany for that reason. If the new German government, which calls itself Socialist and revolutionary, goes to the extent of openly denouncing us for the actions we undertook jointly with its members when they were still revolutionaries, then the political obligations which would constrain me in the case of party comrades or honest opponents lose all their force. I will now take the opportunity of informing the legal adviser to the Russian Consulate in Berlin, Reichstag Deputy Oskar Cohn, that the sum of 500,000 marks and 150,000 roubles which he received from me the night before I left Berlin, in his capacity as a member of the USPD, is not now to be paid into the account of his party. The same applies to the fund of ten million roubles which Dr Cohn was previously authorized to draw upon for the service of the German revolution. During these months the new perils that Lenin had warned against are manifested in all the regions where the civil war still rages. The Germans and the Allies take it in turn to join the war. After the victories of the Red Army on the Volga, the Revolutionary Military Council concentrated its attention on the Don. The Don country had been conquered easily enough by the Reds at the beginning of the year (the suicide of Ataman Kaledin may be recalled here) but rose in the spring with the approach of the German forces. Ataman Krasnov (the same general who had marched upon Petrograd on the eve of October 1917, was taken prisoner and then released on parole) set forth during April and May at the head of this Cossack counter-revolution. By July he had at his disposal 27,000 infantrymen, 30,000 horsemen, 175 cannon, 610 machine-guns, twenty aeroplanes, four armoured trains and eight gunboats. The territory ruled by the ‘Grand Army of the Don’ is a state enjoying the recognition of the Central Powers and a rather extraordinary constitution: it is bounded on the west by the Ukraine of Hetman Skoropadsky, to the north by Soviet Russia, to the east and the south by the Kuban Cossack territory, where Denikin’s National Army is being formed. This new state is no more than the personal fief of a military adventurer, under the Kaiser’s suzerainty. The Don constitution voted by the Krug (the Cossack Assembly) decrees the Ataman to be an autocrat. He exercises supreme command of the armed forces, is sole director of foreign policy, appoints all ministers and military leaders, can declare a state of siege, authorizes all laws and exercises both the right of veto against all legislative measures and. the right of pardon. Private property is declared inviolable. In the religious sphere the Orthodox rite has official precedence. All the same, the Ataman moves with the times: he even speaks of the ‘war of the capitalists’. An agrarian reform is decreed for the benefit of the Cossack poor. The landlords are to be expropriated with compensation, and cultivated lands are declared to be common property. These concessions to the peasant revolution go along with some sham attentions given to the counter-revolutionary Socialists, one of whom is given the Ministry of Public Education in the Novocherkassk administration. An organ of the S-Rs, the Pryazovski Krai (The Land of Azov), appears in the capital there, side by side with a monarchist organ. As to the treatment of the workers: one military commander sends to the commandant of Yuzovka, a working-class city, two telegrams on the same day: ‘It is forbidden to arrest workers. The orders are to hang them or shoot them. 10 November. No.2428’; ‘The orders are to hang all arrested workers in the street. The bodies are to be exhibited for three days. 10 November. No.2431. Signed Zhirov.’ The same methods are used at Rostov. At Taganrog, General Denisov warns the population that he will use asphyxiating gas if there are any disturbances. Meanwhile, according to Articles 15 to 23 of its Fundamental Laws, the Don country was endowed with all the democratic freedoms imaginable. With disarming frankness Krasnov declared that ‘All the so-called conquests of the revolution were swept away.’ On 5 May the Ataman requested the Kaiser’s partnership and protection against Bolshevism. He asked for arms, and for Wilhelm II’s arbitration in the dispute that had arisen between the Ukraine and the Don over the possession of Taganrog. General von Arnim arrived in the Don country, which was being supplied with weaponry and ammunition in great abundance by Germany. On 28 June the Ataman sent a fresh letter to the Kaiser, expounding his plan for the creation of a great Cossack State, in vassaldom to Germany, extending from the Sea of Azov to the Caspian. This enemy of ‘anti-national Bolshevism’, this patriot, calculates the best possible amputations of his own country; he asks the German invader to cede to him Voronezh and Tsaritsyn, Astrakhan, the Kuban, the Terek. He proposes a treaty favourable to German business interests and offers the products of his land: grain, leather, wines, oils, tobacco and livestock. He even stabs his brother-in-arms Denikin in the back: the Kuban is Denikin’s base of operations. ‘ German domination,’ he tells the Cossack Assembly, ‘will be easier to put up with than domination by the Russian muzhik-bandit. However, during November, at the very time when the rupture of diplomatic relations between Berlin and the Soviets sets off speculation about a full-scale German intervention in Russia, German imperialism collapses. Its armies of occupation in the Ukraine are in total disorder: its soldiers now have only one desire, to get back home at all costs. Without losing a moment, the patriot Krasnov appeals to the Allies. In his memoirs he records the promises lavished on him by his new friends. At the conference at Jassy in Rumania, M. Hainaut , a French consul, ‘insists on a definite undertaking from the German command that order should be kept in the Ukraine, through their auspices, until the arrival of the Allies’. General Berthelot promises to send several French divisions before the middle of December. It is no longer to the Kaiser that Ataman Krasnov sends his petitions, but to General Franchet d’Esperey. The Don [he informs the latter] is a democratic republic, at whose head I stand ... The Don’s only war is with Bolshevism ... Without the aid of the Allies, the liberation of Russia is impossible ... Three or four army corps, 90,000 to 120,000 men, would liberate Russia within three to four months ... The occupation of the Ukraine by foreign troops is becoming imperative ... Equally imperative, it would appear, will be the presence of Allied garrisons at Tula, Samara, Saratov, Tsaritsyn, Penza and Moscow ... At Jassy General Berthelot gives formal assurances to the emissary sent by Krasnov: ‘The Ukraine will certainly be occupied, either by an Anglo-French army, or by troops which Germany will be compelled to leave behind there.’ Further, if need be, ‘the whole army from Salonika’ will be sent into Russia. A British Military Mission, headed by General Poole, pays a visit to Denikin’s headquarters at Ekaterinodar. British and French officers (Dupré, Faure, Hochain , Ehrlich) visit the Don country; they are welcomed with Te Deums, feted by ancient Cossacks, decorated, cheered by rows of girls dressed in white. Poole is no less categorical than Berthelot: ‘I will call in a brigade from Batum immediately!’ he declares. However, London recalls him. At the end of January 1919, Captain Fouquet, the representative of General Franchet d’Esperey, finally presents the Ataman with the draconic conditions laid down by the Allies. The Ataman is to subordinate himself to General Denikin, the supreme head of the Russian armed forces; he will ‘submit, in matters military, political and administrative, to the authority of General Franchet d’Esperey’. All his orders will be countersigned by Captain Fouquet. The Don government will reimburse all French citizens who have suffered any damages through the revolution: ‘the average revenue of all businesses that were lost during the disturbances will be restored to them, plus a five per cent indemnity over all the output of the said enterprises since 1914’. Krasnov was undertaking a war of extermination against the Reds, using both surprise attacks and large-scale strategic operations. Twice, in October 1918 and January 1919, he managed to encircle Tsaritsyn, the gateway to the Lower Volga, but it was heroically defended by the Tenth Army (Tulyakov, Voroshilov and Stalin). His attempt to mobilize the peasantry for his cause proved a failure. In the first days of November Trotsky arrived on the southern front, visiting Voronezh, Tsaritsyn and Astrakhan: he galvanized morale and lent his decisive impulse to the organization of a regular army. In these parts this was a particularly difficult task. The civil war set village against village and, often, rich against poor in the same village. Everywhere bands of guerrillas were being formed around leaders who became folk-heroes. In order to replace these brave but bizarre squadrons by a proper army, it was necessary to break their resistance, their group cohesion, their personal traditions. Sometimes the villages were in a state of fortification for their own static defence, without regard for the rest of the front. When a particular band had to leave its district, it melted away. The leader-heroes wanted to be independent of everybody else, and the first attempts at centralization provoked some dangerous reactions from them. In the Kuban, Sorokin took prisoner the Revolutionary Council which was being placed over his command, and sent it to the firing-squad. Mironov, Avtonomov, Sakharov, Potapenko and many other local commanders mutined against the central power, in the name of the revolution. Their rebellion was put down. Vigorous centralization was brought to the southern front by regiments recruited in Moscow, by the worker-commissars and by a Revolutionary Council of the Army headed by the metal-worker Shlyapnikov (the army itself was commanded by a former Tsarist officer who had rallied to Bolshevism, P.P. Sytin). From now on, Krasnov’s attacks broke against Red lines that were becoming harder and stronger. At the beginning of 1919 the establishment of an efficient Red cavalry, commanded by a dauntless NCO named Budyonny, testified to the rallying to the Red cause of the middle and even the wealthy Cossacks: the cavalry being a relatively wealthy branch of the armed forces. The task of the Red Armies in the south was well defined by Trotsky: We have to move up into the space between the departing German imperialism and the approaching Anglo-French militarism. We must take over the Don, the northern Caucasus, the Caspian region, render assistance to the workers and peasants of the Ukraine, and get back to our own Soviet home where there is no room either for the auxiliaries of Britain nor for those of Germany ... The pulse of our revolution beats on the southern front: there the lot of the Soviet power is being cast. The liberation of the Volga region, achieved in early October with the capture of Samara and Stavropol, amounted to all that Trotsky said. The Red Army followed up its successes by penetrating the Ural province (capture of Bugulma, 16 October). Ever since the fall’of Kazan and Simbirsk the S-R Constituents’ capital had been living in a state of terror. Sudden panics arose in the city, stopping the traffic. The population was hiding in cellars, the shops were closed, the local bourgeoisie crowded itself into trains and went off. The Constituent Assembly Committee, increasingly aware of its powerlessness, decided to dissolve and hand over its power to the Ufa Directorate, in which it had little confidence. The Czechs, worn out by long months of battle, did not want to see any more fighting. The White volunteers were too few to be of any use. The mobilized peasants deserted en masse or went over to the Reds. To cap it all, Ataman Dutov would not let the S-Rs have any help from the Cossacks at Orenburg. The Directorate was wasting its days hopelessly in a succession of intrigues. It was not even possible at Samara to find a military leader who was capable of organizing the evacuation of the city. The various liberal societies passed resolutions declaring resistance to the death, the S-Rs formed combat groups or decreed the conscription of the whole masculine population: but nothing serious was done, and the Reds approached inexorably: The order for evacuation, issued on 4 October, was the signal only for a general rout. It was a nightmare ... General Tregubov, the military governor, took flight on the first train out. The Commission for Evacuation disappeared ... There was nobody to issue documents and passes. Every man made straight for the station without thinking of anybody else, to secure a place in one of the trains. The chaos was unbelievable. There were no carriages or locomotives. The luggage from State institutions or private persons was piled three floors high on the yard in front of the building. Thousands of State functionaries, members of the various parties, influential personalities and terrified small gentry crushed their way into the station, amid the sobs of women and children. On every face, panic and ruthless egoism. Each one thought: Me first!, and brutally beat his way towards the coveted berth in a goods-wagon. A few details may be noted. The government’s special train, packed with passengers, found itself abandoned at the last minute on a perilous stretch of line. The Czechs cornered all available rolling-stock in order to evacuate their own troops. The delegates from the Constituents’ Committee, who visited the Czech Chief of Staff to ask him for a locomotive, found only insults to meet them. The scene is recorded for us by Maisky, a Menshevik member of the Samara Cabinet. The delegates had just left Volsky, the S-R head of the government, drunk and despairing in the remains of an alcoholic orgy, breaking glasses and shouting: ‘I drink to dead Samara! Can’t you smell the corpse?’ The city was gripped by terror and depression. When they arrived at the Czech HQ an officer there greeted them with an outburst of laughter: ‘Where’s your army? He, he, he, he. Go on, tell me now, where’s your army?’ The word ‘government’ sent him into fits of mirth. ’Government?’ he spluttered, ‘You the government?’ He rolled a paper pellet and threw it contemptuously. We have dwelt on these details of the collapse at Samara because they are typical. The contrast between this degradation and the heroic tenacity of the Reds at Sviazhsk, the Ural, Tuapse, springs from the difference in human quality manifested by the contending social forces. The Reds’ superiority in spiritual resources – confidence, energy, intelligence and endurance – is strikingly evident. The same will be observed during the whole course of the revolution. Later on, other bankruptcies, more serious and more bloody, will cause the collapse of Samara to be forgotten; and Sviazhsk will be eclipsed by other exploits. The world will see the proletarians of Orenburg withstand a lengthy siege till their victory; Petrograd holding against all odds under Trotsky’s defence; Tsaritsyn twice invested by the Whites and twice victorious; the Red Army taking by assault two impregnable fortresses, Kronstadt and Perekop. On the other hand, the Rumanian and French occupiers will undergo the debacle of Odessa; the British occupiers, the debacle of Archangel; Denikin will end his career by the hideous evacuation of Novorossisk; Kolchak by his flight down the Trans-Siberian Railway; Wrangel in the disaster of the Crimea. We have already noted the character of the primacy in social forces to which this moral superiority corresponds. We will add, from the events of the Don and Samara, one further characteristic which will be reproduced again and again in all the episodes of the counter-revolution: the brutally self-interested attitude of the foreigners, British, French and Czechoslovaks. The Allied officers arrogantly dictate their commands to the counter-revolutionary chiefs, desert them as soon as the situation worsens, lash them with their contempt when the moment of reckoning arrives, and clear off to save their own skins on the first trains in any evacuation. Without foreign bayonets the counter-revolution is impotent; yet ‘national’ Russia is treated by its allies as a conquered territory. Here is one of the most curious apparent paradoxes of the civil war: in it, bourgeois patriotism will be seen constantly enslaving itself to the foreigner, while proletarian internationalism fulfils its mission by excelling in the defence of the nation. The fall of Samara reveals the decay of the democratic counter-revolution. The reactionary forces are now concentrated in Siberia, around the government at Omsk. The conflict between the S-R Constituents and the Siberian counter-revolution (headed by the Kadets, who support a Right-wing dictatorship) sharpens from day to day. The Siberian government keeps the Ufa Directorate under severe constraint. At Omsk, the officer-corps is playing an unusually powerful role: no administration can stay in power without its support. Its very influence demoralizes it, for public life becomes a sequence of military plots and intrigues. Any politicians with a liberal reputation risk arrest, kidnapping or murder at any moment: thus the S-R minister Novoseltsov disappears at the end of September. The Siberian capital at this time offers a complex spectacle of military anarchy: the Directorate, allegedly the supreme authority, is respected by nobody; a Council of ministers, purged by assassinations, is at loggerheads with the liberal Duma whose majority consists of Socialist-Revolutionaries; the Czechoslovaks, ‘democrats’ but dedicated to order as their first priority, reserve their allegiance; juntas of officers legislate in the shadows. Industrialists and generals, who are agreed on the principle of a personal dictatorship, meanwhile come up with the formation of a ‘national united front’. The Directorate and the Omsk government reach agreement – as an exception rather than a rule – On the appointment of Admiral Kolchak as Minister of War (4 November). These internal dissensions are compounded by the schemes of foreign powers. The Japanese, supported by Ataman Semyonov, pursue their operations in the Far East; the Czechs rule the Trans-Siberian line as conquerors; their leader General Gajda humiliates the Russian officers, conducts requisitionings, shoots Bolsheviks and suspects (five people were shot without trial on 25 October at Krasnoyarsk); the Allies send Generals Knox and Janin , who are officially invested by Lloyd George and Clemenceau to take the command of all Allied forces in Siberia. Point for point, the experience of the Ukraine, where the democratic parties of the middle classes could do nothing except open the path for black reaction, is repeated in Siberia. Such, indeed, is the inevitable function of these parties in civil wars, since the peculiarity of the petty-bourgeoisie is to have no politics of its own. It is always situated between two dictatorships – that of the proletariat, or that of reaction; its destiny is to prepare the latter, up to a certain point, and then to submit to it. The S-R Directorate has nothing to offer except the empty eloquence of its leaders. At Omsk, these gentlemen feel just as distressed, just as powerless, under the threat of the military, as they did in Petrograd not so long ago, in the days of the Constituent Assembly under the threat of the proletariat. The very same illusions fortify their spirits. The vocation of the parliamentary martyr rises in their breasts. The Menshevik Maisky, who has fled from Samara, has a conversation with Avksentiev, the great man of the Directorate and the S-R party: impressive beard, idealist’s forehead, an austere rhetoric. Avksentiev told me bluntly, ‘We are living on top of a volcano, we expect every night to be arrested.’ I asked him, ‘Do you think your policy is right?’ He replied, ‘Yes, it was impossible for us to act otherwise. We are the martyrs of compromise. Do you laugh at that? There are such martyrs, and perhaps Russia needs them more than anything else.’ A few minutes later Maisky asked another member of the Directorate, ‘But aren’t you going to try to resist?’ ‘And what could we do?’ was the answer, with a gesture of despair. On the night of 18-19 November, the members of the Directorate and their political associates were at last arrested by the Cossacks. The strategic points of the city were dominated by the machine-guns of the British Colonel Ward. On the same day a decision of the Siberian government bestowed upon Admiral Kolchak the title of Supreme Ruler. The admiral, ‘accepting the cross of office’, declared that he intended to follow neither the path of reaction nor that of the factions; his sole object would be the formation of a strong army to fight•Bolshevism. The Russian people would ‘thenceforth organize its own liberty’. The coup had been prepared with the agreement of the Allied representatives: Colonel Ward, the French Consul Regnault, the American Harris and the Czech Stefanik. The members of the Directorate left for exile a few days later, escorted by Russian and British soldiers. General Janin arrived at Omsk on 14 December: the Allied orderpaper actually made the ‘Supreme Ruler’ of Omsk a subordinate of this general! The S-R Constituents tried in vain to oppose this turn of events. Their resistance committee, headed by Chernov, allowed itself to be arrested. The S-R party decided to abandon the struggle against Bolshevism and to return to its insurrectionary and terrorist methods, this time against the Siberian reaction. It was too late. A few of its militants got shot, and that was all. A study of the Siberian counter-revolution, which reached its maximum success in 1919, is beyond the scope of this book. The military dictatorship and the Allied intervention achieved these results. By the spring of 1919 Kolchak found himself at the head of an armed force strong enough to appear temporarily superior to the Red Army. But, as with all the White armies, this was a class army, formed principally from officers and youngsters from the well-off classes. The régime instituted by the Supreme Ruler was one of White terror. The peasants deserted, refused to supply food, and resisted the requisitionings, the return of the landlords, and the arbitrary rule of the old authorities who had come back more arrogant than ever. Soon the whole of Siberia was streaked with columns of fire. Repression was everywhere the rule: in the rebellious villages, muzhiks were shot in dozens, the women were flogged, the girls raped, the cattle stolen. The townships that were bombarded or incinerated can be numbered in hundreds. Soon, droves of Red guerrillas began to swarm in the Siberian bushland. At the end of December, a workers’ insurrection organized by the clandestine section of the Communist party broke out in Omsk; its repression cost 900 victims. In the general massacre, several S-R and Menshevik members of the Constituent Assembly were executed. In cases of railway sabotage, the villages suspected of complicity were burned down; for each ‘act of banditry’ from the Reds, between three and twenty hostages were shot. Kolchak’s coup d’état answered the wish of the Allies for a united command over the counter-revolutionary forces. At the very moment when events at Omsk were unfolding their course, there was a conference at Jassy (Rumania) whose host was the British ambassador, Barclay: it included the French ambassador, M. de Saint-Aulaire, an American diplomat, an Italian diplomat, the leaders of the liberal (Milyukov) and monarchist wings of the bourgeoisie, and the S-R leaders (Fundaminsky). The principal matter was the question of a military dictatorship in Russia. It may be said that it was the Allies who imposed on the Russian counter-revolution its principal leaders, Denikin and Kolchak, whose every least action was supposed to be invigilated by the generals Franchet d’Esperey and Janin. The first anniversary of the October Revolution was commemorated by the Sixth (Extraordinary) Congress of Soviets, held from 6-9 November, at the very hour of the German revolution. It was a singularly lifeless Congress: virtually an enlarged session of Vee-Tsik. There was not, and could not have been, any controversy owing to the extremely homogeneous make-up of the assembly, which out of the 950 voting delegates was composed of 933 Communists, eight Revolutionary-Communists, four Left S-Rs, two Narodnik Communists , one Maximalist, one anarchist and one non-party delegate. The only speakers were Lenin, Trotsky, Sverdlov, Radek, Steklov, Kamenev, Kursky and Avanesov. The only reactions from the hall consisted of prolonged applause and unanimous votes. The Congress decided once again to propose peace to the United States, Britain, France, Italy and Japan, countries that were at war with Russia even though they had never declared it. A resolution on amnesty was adopted, instructing the Extraordinary Commissions to keep under arrest only avowed and active enemies of the régime: there was a further resolution on revolutionary legality. During the proceedings the news came of the Red Army’s capture of the factories at Izhevsk (Ural region). This was a great advance, since the munitions works at Izhevsk and Votkinsk had gone over to the counter-revolution under Menshevik influence. Trotsky announced that in the Kotlas district a party of fifty-eight British soldiers had gone over to the Reds. The Congress showed extreme caution in its evaluation of events in Germany. The motion adopted after Lenin’s report spoke of the need to instil into the masses a clear awareness of the new dangers that were present and ‘the conviction that we shall be able to defend and preserve the Socialist fatherland and the victory of the world proletarian revolution’. Yoffe had just been expelled from Germany, and a two-pronged attack was now expected against Communist Russia from the Central Powers and the Allies. Lenin took the platform twice, to commemorate the first anniversary of the revolution and to explain the international situation. We have always realized [he said] that it was not because of any merit of the Russian proletariat that we happened to begin the revolution, which was impelled by the worldwide struggle: it was because of Russia’s weakness, its backwardness and the special influence of military strategic circumstances that obliged us to place ourselves at the head of the movement until the other detachments should come up. He drew the balance-sheet of a year of struggles: from workers’ control we had passed to workers’ organization of industry; from the general democratic struggle of the peasants for land to the differentiation of classes in the countryside; from military impotence to the creation of the Red Army; from isolation to joint action with the proletariat of western Europe. ’We began with workers’ control, we did not decree Socialism at once, because Socialism can only take shape when the working class has learnt how to administer.’ He spoke of the peasant question, referring to the July crisis of kulak revolts. ’We confined ourselves to leaving the way open for Socialist transformation in the countryside, though we knew full well that the peasantry was still, at the time, unable to enter on this path.’ No democratic republic had done as much for the peasants. It had not been until the famine struck that war broke out between the workers and the kulaks; of which the principal result had been the mass mobilization of the working people of the towns and the countryside. And now ‘the alliance of the rural poor with the workers in the cities is laying the foundation for real Socialist construction’. ‘No matter what happens to us,’ Lenin declared, ‘imperialism will perish.’ In his second speech he said that: international relations have been confronting us as a central question, not merely because the essence of imperialism is now the firm, stable linking of all the states in the world into one single system – or rather into one mass of blood and filth – but also because Socialist victory is inconceivable in one country but demands the most active collaboration of at least several advanced countries, among which we cannot number Russia. Convinced of this conception from the very first moment, the Russian proletariat has bent its efforts towards enlightening the masses of other countries, without hoping for any immediate results. ‘Even if we were to be suddenly wiped out, we would have the right to say, without concealing our mistakes, that we have made full use, for the world-wide Socialist revolution, of the interval that destiny offered to us.’ Once again he repeated, as a rider to these general observations, that ‘never have we been so near the world revolution, and yet never have we been in such a dangerous situation’. Lenin’s last remarks were: We have no cause whatsoever for despair or pessimism. We know that the danger is great. It may be that fate has even sterner tests in store for us. It is not excluded that they can crush one country: but they will never be able to crush the world proletarian revolution ... Trotsky reported on the situation at the fronts, which gave grounds for considerable hope. The liberation of the south, he said, was now on the order of the day. The Armistice of 11 November, drawn up between the Allies and Germany, insisted as one of its conditions upon the cancellation of the treaties of Brest-Litovsk and Bucharest. Two days later, Vee-Tsik proclaimed that the treaty of Brest-Litovsk was null and void. The Republic of Soviets offered its fraternal alliance to all the peoples liberated from imperialism. During the German occupation and under the rule of Heiman Skoropadsky, the Ukraine had never for a moment been free of trouble. The class struggle continued in all its fury. The effect of compulsory requisitionings was to force the peasantry to take up arms. The nationalist-Socialist parties of the petty-bourgeoisie were offended by the condition of national humiliation and transmitted the discontent of the rural masses. In the working-class centres, the illegal organizations of the Bolshevik party kept up the good fight. The Left S-Rs undertook their terrorist acts. The countryside was full of irregular bands called haidamaks (part of the tradition of the Ukraine), of partisan forces under the red (Bolshevik) or black (anarchist) flag. In the middle of September the nationalist groups that had officially declared war on the Hetman began to gather an army of volunteers around Belaya-Tserkov. This insurrectionary movement was directed by two old nationalist-Socialist leaders, the writer Vinnichenko and the schoolteacher Simon Petlyura, who had both been prominent figures in the Rada, of piteous memory. As soon as the members of the occupying forces heard the news of events in Vienna and Berlin, they only had one thought: to get back home. The only form of organization the Austro-Germans could now boast was that required to evacuate the country in good order, and this was provided by the Soldiers’ Councils. The Germanized Ukraine disintegrated instantly. All over it Red forces sprang into being, while regular units of the Red Army marched upon Gomel, Kharkov and Kiev. The troops of Vinnichenko and Petlyura, who at the first moment of the collapse were stronger than the Reds, launched simultaneous attacks everywhere against the panic-stricken authorities of the Hetman. The Germans retreated without offering battle. Around 15 November, Petlyura felt strong enough to declare the Hetman an outlaw. In this bloody chaos, two rival powers arose at once: the nationalists’ Directorate and the Soviet government. Thus power became contested between the petty-bourgeoisie, urban middle classes and wealthy peasants on the one hand and the workers and poor peasants on the other. The Directorate offered a programme which at first sight was very close to that of Bolshevism: expropriation of the large estates in favour of the peasants (the land was declared to belong to the tillers); an eight-hour working day; labour legislation; the rights of combination and strike; recognition of factory committees; ‘exclusive authority of the labouring classes’, i.e. workers, peasants and intellectuals; the speedy summoning of a Congress of Toilers. Soviets were to be tolerated on condition that they limited their activity to the defence of local and corporate interests. This plausible revolutionism did not stand up for long to the shocks imparted by reality. The force of the revolution lay, in the cities, with the proletariat; in the country, after the hasty departure of the land-lord, the gendarme, the Hetman and the German Kommandatur, it lay with the poor peasant, and the latter was immediately locked in struggle with the rich and middle peasantry who proclaimed that the revolution was over now and that the only remaining task was to consolidate private property against the threat of Bolshevism. Scarcely did Petlyura’s soldiers plant the yellow-and-blue national flag in a town or village when the struggle flared out once again between them and the Soviet, the Communist party, the workers and the peasants. On the morrow of its ephemeral victory the democratic counter-revolution once more found itself placed between two dictatorships. And, as usual, it opted at the decisive hour in favour of military reaction. The political suicide of the Ukraine’s Directorate is pitiful to behold. Here is the text of the declaration it addressed in January to the French commanders: The Directorate places itself under the protection of France and requests the French authorities to guide it on all diplomatic, military, political, economic, financial and judicial questions until the conclusion of the struggle against Bolshevism. The Directorate looks to the generosity of France and the Allied powers in the event of any fresh settlement of the frontier and nationality questions. According to the terms of the treaty signed at the end of January 1919 with France (represented by General d’Anselme), the Directorate declares the Ukraine to be an integral part of a single and indivisible Russia (so much for ‘national independence’); it transfers its powers to a coalition cabinet (so much for ‘the exclusive authority of the toilers’); it abandons the project of summoning a Labour Congress, promises to tolerate no Soviets on its territory, and entrusts the command of its troops to a General Staff composed of General d’Anselme, the officer in charge of Allied troops, one representative from General Denikin’s volunteer army, one representative of the Polish Legionaries and one representative of the Ukrainian republicans. In return, the Allies pledge themselves to keep the Ukrainians supplied with munitions. The essence of this curious treaty was contained in two economic clauses, drafted in even harsher terms, which were divulged later in a note from Rakoysky to M. Stephen Pichon. France would acquire over the Ukraine, for five years, extended rights amounting to those over a protectorate; she would receive fifty-year concessions on the Ukrainian railways. The seriousness of these plans for controlling the Ukraine would shortly be revealed by the occupation of Odessa and Kherson by the French, Greeks and Rumanians (December–March), the activities of the French fleet in the Black Sea and the military engagements at Kherson and Sebastopol. These efforts failed in view of the purely temporary character of the victories won by the nationalists who had sold out the Ukraine. Petlyura captured Kharkov on 23 November and Kiev on 14 December. But, meanwhile, a Congress of Soviets held at Ekaterinoslav had established the Bolsheviks’ Government of Workers and Peasants under the presidency of Yuri Pyatakov. The Reds rallied the middle peasants behind them and slowly won back the country districts; the towns were already theirs. The units of partisans were absorbed into the Red Army. The anarchists and their sympathizers, who were going from strength to strength under the powerful leadership of Makhno, lent their sup-port to the Soviet power despite many hesitations; while the Allied forces in the Black Sea ports became subject to the influence of revolutionary contagion. It remains true that the Soviet government (with Rakovsky as the Chairman of the Council of People’s Commissars) would beome installed in the big Ukrainian centres only around January and February, and even then not definitively. Nowhere else in Russia would the civil war be so hot and fierce as in the Ukraine, where fourteen governments replaced one another within four years. But, in this country, whatever men try to build against the proletarian revolution will prove to be built on sand: whatever blood they shed will be in vain, for always the sand will shift from beneath their feet. ‘The shortest path to linking up with the revolution in Austro-Hungary passes through Kiev: just as the roads through Pskov and Vilna lead us to the German revolution.’ These words of Trotsky define the character of the great offensives which the Red Army launches at this moment in the Baltic countries and in the Ukraine. What are the forces in play at this moment? On 15 September the Red Army numbered 452,509 combat troops and 95,000 auxiliary or rearguard troops. By around the spring of 1919 it will reach and surpass the total of a million fighting men. Let us now try to reckon the enemy forces: between 30,000 and 40,000 Allied soldiers (British, American, Italian, Serbian and French) were in occupation of Archangel, Onega, Kem and Murmansk; 40,000 Finns were threatening Petrograd and Karelia; in Estonia, Latvia and Lithuania the White Guard resistance was 30,000 to 40,000 strong, with assistance from the German volunteer corps (30,000 men) under von der Goltz. The Polish army was being mustered, and would be over 50,000 in the spring. 20,000 French and Greek troops occupied Odessa and Kherson. 40,000 Czechoslovaks were spread out along the Trans-Siberian Railway. Three Japanese divisions and 7,000 Americans were operating in the Far East. To these 300,000 foreign bayonets there must be added the forces of Russia’s counter-revolution: the Don Cossack army, 50,000 men; Kuban Cossacks, 80,000; Kolchak’s ‘national army’, 100,000 (by the spring); Denikin’s volunteer army in the Kuban, 10,000 to 15,000; the troops of the Ukrainian Directorate, 10,000 to 15,000; the counter-revolutionary bands of the Ukraine, over 20,000: all making a total of over 250,000 men. The two sides were therefore scarcely equal. The forces of counter-revolution are far better armed and provisioned but are dispersed and divided, and often reluctant to fight (this is the case with the foreign troops). The Reds, passionately defending their single stretch of territory, have control over the vast railway net-work that converges towards Moscow. The Allies are disunited: the Reds enjoy the formidable unity of the dictatorship of the proletariat. Red offensives are pushed to a victorious conclusion on all fronts. Pskov, the gateway to.the Baltic countries, is taken on 20 November. Narva, the key to Estonia, falls on the 28th; Minsk, the capital of White Russia, on 9 December. The collapse of the Germans entails the bankruptcy of the nationalist semi-governments in the Baltic states. In Estonia, Lithuania and Latvia, Soviet governments are constituted and are granted recognition in a decree from Vee-Tsik on 23 December. Ufa is captured on 31 December; Kharkov and Riga, 3 January; Vilna, 8 January; Mittau on the 9th; Shenkursk, on the River Dvina in the Arctic Circle, and Ekaterinoslav, in the heart of the southern Ukraine, on the 26th. Through Uralsk, Orenburg and Iletsk, the way was clear again to link up with Turkestan, itself in the throes of civil war. The return of the Ukraine and the Baltic states to the Soviet fatherland appears as the first international consequence of the German revolution. But, at the very hour when the Russian proletariat is making ready, through the force of its victories, to join hands with the proletariat of Germany, the latter is going down in. defeat on the barricades of Berlin. The murder of Karl Liebknecht and Rosa Luxemburg signals the crushing of the proletarian revolution in central Europe. Here we can mark out only the principal stages of the German revolution. Following on the Armistice, the Socialist government of People’s Commissaries showed two main concerns: to appease the demands of the Allies (for fear of a foreign occupation) and to contain Bolshevism, which heralded new crises for them. Social-Democracy consolidated itself in power as the party of social conservatism, of the defence of the capitalist order. In the country at large, the only real authority lay with the Workers’ Councils (Arbeiterräte); but in these the Social-Democrats held overwhelming majorities. The Congress of Councils of Germany, meeting in Berlin from 16–25 December, rejected by 344 votes against ninety-eight a motion proposed by the Independent Social-Democrat Ernst Däumig, which affirmed the principle of ‘power to the Soviets’; instead it transferred all authority to the People’s Commissaries who were then instructed to convoke the Constituent Assembly. After this explicit abdication by the leading organizations of the working class, the sole opportunity for the revolutionary proletariat lay in an insurrectional initiative. If it had been organized and led by a Communist party, it would without doubt have been strong enough to win this crucial battle. Future possibilities seemed to offer the chance of a striking recovery. The Spartacus group, pursuing its propaganda for the dictatorship of the proletariat, was gaining in influence. The sailors from Kiel and the proletarians in the workers’ quarters of Berlin dreamed only of following the example set by their Russian. brothers. So long as these forces did not meet with a sanguinary repression, the social order was not safe. On this point, the Social-Democratic leaders found themselves in accord with the military chiefs. We will turn to the memoirs of Gustav Noske, the former editor of the Chemnitz Social-Democrats’ Volksstimme, who, in the crisis of January 1919, at the head of the reactionary officer-corps, took on the task of butchering the working class that he represented in the Reichstag. We find the section, devoted to the joint session of the government and the Central Executive of Workers’ Councils, on 6 January 1919, and read: Nobody made any objection when I expressed the view that order would have to be restored by force of arms. The Minister of War, Colonel Reinhardt, drafted an order appointing as commander-in-chief General Hoffmann, who happened to be a short distance from Berlin at the head of several units of troops. It was objected that this general would be too unpopular among the workers. There we were, standing around in Ebert’s office, all very nervous. Time was getting short: our people were gathering in the streets, demanding arms. I insisted that a decision must be taken. Somebody said: ‘Perhaps you’ll do the job yourself?’ To this I replied, briefly and resolutely: ‘I don’t mind, somebody’s got to be the bloodhound! I’m not afraid of the responsibility!’ It was decided forthwith that the government would grant me extraordinary powers for the purpose of re-establishing order in Berlin. In his draft, Reinhardt struck out the name of Hoffmann and replaced it by mine. That is how I was appointed to the post of commander-in-chief. On the same day, a bloody provocation lit the tinder for the explosion. Emil Eichhorn, a courageous revolutionary of the USPD, had filled the post of Chief of the Berlin Police since the beginning of the revolution. He had turned the Polizeipräsidium into a proletarian stronghold. Permanent conflict existed between this revolutionary headquarter, the government and the Social-Democratic commandant of Berlin, Otto Wels. A workers’ demonstration which Eichhorn had authorized was met in the centre of Berlin, on Wels’s orders, by volleys of firing from the troops. Noske’s appointment was thus countersigned in the streets by the blood of sixteen dead workers. The government announced the dismissal of Eichhorn, who refused to resign a post he held not by grace of the ministers, but from the revolution. These provocations precipitated the entry of the proletariat into the streets at a time when, as Karl Radek wrote to the Central Committee of the recently formed Communist Party of Germany, the Soviets had no more than a nominal existence, and had still not experienced any political struggle which could release the power of the masses: these, in consequence, remained in bondage to the influence of the Social-Democrats. In these conditions it was out of the question to think of the seizure of power by the proletariat. Radek’s advice was to avoid the clash and to undertake an agitational campaign unmasking the treason of the People’s Commissaries and the Executive of the Workers’ Councils; the aim of this campaign would be to seek fresh elections for the Councils, thus enabling the revolutionary proletariat, as it prepared the offensive, to conquer the organs of power by legal means. The Central Committee hesitated. Liebknecht was drawn along by the mass current: without consulting the Central Committee he signed a manifesto, along with the Independents Schultze and Lebedour, deposing Ebert and Scheidemann from the government. Not only was this a grave lapse of discipline; it committed the very error that the Bolsheviks had been stern enough to avoid during the troubles of July 1917, when they held back the Petrograd masses who yearned to engage in a premature battle against Kerensky. The inexperience of the proletariat’s best leaders here became one of the prime causes of its defeat. Liebknecht, without his party, initiated an untimely insurrection which he was unable to guide. The Central Committee, surprised by the turn of events, issued neither insurrectionary slogans nor strategic directives. 200,000 determined proletarians, a magnificent army ready for any sacrifice, who would have been formidable if only they had been backed by a well-led party, marked time for several long hours along the damp avenues of the Tiergarten. Nobody gave them any orders. No Revolutionary Committee knew how to make use of their energy. ‘The leaders were in conference, in conference, in conference,’ wrote Rosa Luxemburg on the following day. ‘No, these masses were not ready for the seizure of power, or their initiative would have discovered others to stand at their head, and their first revolutionary action would have been to compel the leaders to stop their interminable conferences in the Polizeipräsidium.’ The testimony of Noske confirms this judgement: ‘If these crowds, instead of being led by prattlers, had possessed resolute leaders, conscious of where they were going, they would have been masters of Berlin before midday ... No revolutionary leaders worthy of the name. A Communist party that was too young, too inexperienced, without cadres, without a Central Committee capable of daring initiative. Masses of workers marching to do battle, but themselves too subservient to the traditions of Social-Democratic discipline to make up with their own action for the deficiencies of leadership and party. The understandable impatience and great personal courage of Liebknecht, who is afraid to let the hour of action pass. Rosa, clearsighted but powerless. Thus did the immediate causes of defeat congeal together. The insurrection was quelled by Noske’s monarchist bands, composed in the main of officers. Karl Liebknecht and Rosa Luxemburg, denounced by Vorwärts as the instigators of civil war, were arrested on 15 January after the street-fighting, and perished the same day. Liebknecht was taken in the evening to the Tiergarten and shot from behind ‘while attempting to escape’. Rosa Luxemburg was taken from the hotel where she was being detained, and put into a saloon car; there, her skull was shattered with a revolver-shot by Lieutenant Vogel. Her corpse was thrown into a nearby canal. The murderers of Liebknecht and Luxemburg went scot-free. The defeat of Germany’s proletarian revolution was reassuring to the Allies; indeed, they had made their own special contribution to it. The Spartacists of Berlin were actually taking on the whole capitalist world. Wilson, Clemenceau, Lloyd George, Orlando and Foch (whose remark ‘Better Hindenburg than Liebknecht’ became well-known) gave discreet support to the ‘Socialist’ Noske, the Stinnes, the Krupps, the Groeners and Hoffmanns. The frontier of Bolshevism had now retreated from the Rhine to beyond the Vistula, where under Daszynski’s Socialist government the Polish Republic was being established as another bulwark of the old Europe. However, the bloodbaths of Berlin brought no remedy for the social crisis that gripped the continent. The situation continued to be revolutionary in the defeated countries and tended in that direction in the victor countries. France, Britain and Italy lived in anxiety over a demobilization which would throw into unemployment millions of embittered and weary workers; these, moreover, were used to handling grenades and were not inclined to take promises for an answer. The year 1919 was to be marked by events of immense importance: the Soviet Republic in Bavaria, the proletarian dictatorship in Hungary, the worsening of the crisis in Italy, demoralization of the French troops in Odessa, mutinies in the French Black Sea fleet. In addition, the difficulties of mounting an effective intervention were fully evident at the meeting of the Allies (Paris Conference) that was called to re-draw the map of the world after the ruin of the Central Empires. Intervention could not bring all the fruits expected of it – i.e. the restoration of capitalism in Russia – except at the cost of a fresh war which would probably be both long and harsh. But the state of morale in the victor-armies and the attitude of the working class in the belligerent countries on both sides made it clear that hostilities could not be re-opened on a large scale against the revolution of the toilers. Hence the hesitations of the Paris Conference before the Russian problem, which was only an isolated aspect – scarcely isolated, at that – of the international problem. Two tendencies came out clearly in the discussion. Clemenceau advocated a forceful policy, doubtless in the belief that a quick military victory was possible over Bolshevism. Lloyd George and President Wilson were more cautious: they envisaged long-term actions such as diplomatic sabotage, undeclared war, indirect war through bribed satellite states and blockades: it may be that they counted on the effects of famine, physical exhaustion and the degeneration of Bolshevism itself. These differences of opinion were complicated by conflicts of interest: of these last, the most serious was keeping the Americans and the Japanese neutralized, from fear of each other, in the Siberian Far East. Such is the explanation of the contradictory tendencies among the Allies, at the point when the defeat of the German revolution coincided with the victories of the Red Army. A radio message from the Paris Conference on 23 January 1919 invited all governments enjoying a de facto existence on the territory of the former Russian Empire to send representatives to a peace conference which was to be summoned on the Island of Prinkipo, near Constantinople, in the presence of the Allies. On 4 February, the Soviet government notified the Great Powers of its agreement to the opening of negotiations, and showed itself as willing to offer a heavy price to gain peace: This amounted (or so it was assumed) to a continuation of the politics of Brest-Litovsk in transactions with the Allies, for the same reasons that had led to Brest-Litovsk. Chicherin’s note stated, as some of its principal points: The government of the Soviets declares that ... it is ready to make concessions to the powers of the Entente on the question of debts. It does not refuse to recognize its financial obligations to those of its creditors who are citizens of the Entente powers ... It proposes to guarantee the payment of interest on the loans by a fixed quantity of raw materials ... It is ready to grant, to citizens of the Entente powers, mining, forestry and other concessions, on condition that the internal running of these concessions does not interfere with the social and economic order of Soviet Russia ... The fourth point, on which the Soviet government believes that the proposed negotiations might have a bearing, concerns territorial concessions: for the Soviet government does not wish to exclude in principle from the negotiations the question of the annexation by the Entente powers of certain Russian territories ... This offer of annexations went a stage further even than Brest-Litovsk politics: its causes doubtless have to be sought in the Berlin defeats. The limits of the retreat were, however, clearly defined; indeed, with the exception of the territorial concessions they still form the policy of the USSR, i.e. recognition of debts on certain conditions, economic guarantees for financial agreements, industrial concessions provided that these do not affect the Soviet régime. The very opening of negotiations at Prinkipo signified the Soviets’ recognition of the counter-revolutionary states that were in the course of construction in Siberia, the Don country and the Caucasus. This was an extremely dangerous policy, which fortunately came to nothing owing to the response of the leaders of the counter-revolution, Kolchak and Denikin, doubtless taken on the advice of the Allied generals. Relying on the forthcoming spring offensives, they refused to reply to the offer of the Entente powers and to Chicherin’s Note. That was a grave miscalculation on their part. The objectives of the rulers of the Soviet Republic at this point were very simple: to gain time, to consolidate Soviet power even in a restricted and amputated terrain, maintaining there the focus of the proletarian revolution, and to keep future options open: ‘gaining time by ceding some space if necessary’, and allowing the European revolution, now increasingly imminent, to mature. Events since then have shown how far the Western proletariat was from matching the demands of the hour. The efforts of the revolutionary proletarians in the West would certainly not have been assisted by the crystallization of a number of counter-revolutionary states around a Soviet Russia mutilated by the terms of an onerous and humiliating peace. Consider the prospect of a Red Russia, deprived of the corn of the Kuban and Siberia, of the Donetz coal, of iron from the Ural, of oil from Baku, thrown back on her own resources by the inactivity of the Western proletariat: would such a Russia have succeeded later in conquering – or even in holding out against – a Siberia, a Caucasus, a White south in which capitalist states, more or less colonies of the Entente, would have become consolidated with the aid of the victorious powers? Through the intransigence of the White side, the dangerous diplomatic manoeuvrings of Lloyd George and Wilson turned out for the benefit of the Soviets. Once again it was demonstrated that the proletarian republic would not shrink from any sacrifice in order to declare peace to the world, even while its enemies were compelling it into a war to the death. The failure of the Prinkipo proposals cost the Russian revolution three further years of heroic struggle. But it was through these struggles that the historic grandeur of the Republic was durably forged: the territory of the USS-R became extended from the Gulf of Finland to the Pacific, from the Arctic Circle to Asia Minor, across one sixth of the globe. For the moment, the Allies continued to prepare their spring offensives, in Poland, Siberia, Archangel, the Baltic lands, the Don region and the Kuban, and planned the encirclement of the Russian Commune with a ring of counter-revolutionary states. All this while, not one country dared to declare war formally upon the Soviets. This unconfessed war found an official form in the perfidy of the blockades. Beginning with the first months of 1919, not one letter, not one food parcel, not one package of goods, not one foreign newspaper could enter Red Russia, except as contraband across the lines of barbed wire. E. Ludendorff, My War Memories, 1914-1918 (London, 1919), Vol.2. Extracts from telegrams sent by GHQ to the government: 1 October 1918, 1300 hours: ‘... Urgently requested to propose peace forthwith. The troops are still holding but impossible to foresee what may happen to-morrow. Signed: Lersner.’ 1 October, 1330 hours: ‘If Prince Max of Baden is charged with forming a government at 7 or 8 this evening, I am willing to wait until the morning. Otherwise, I shall feel it necessary to issue a statement to the governments of the world this very night. Signed: Hindenburg.’ 1 October (dispatched 2 October, at 0010 hours): ‘General Ludendorff has told me that our peace proposals must be transmitted immediately from Berne to Washington. The army cannot wait another 48 hours. Signed: Grunau.’ Such was the terror inspired by the army in the breasts of the General Staff! Paul Fröhlich, The German Revolution [a version of Fröhlich’s Zehn Jahre Krieg and Burgerkrieg, Berlin, 1924] (1926), Chapter 13. [Ebert actually became Reich Chancellor, but a legal fiction of continuity between him and his predecessor as Chancellor and Regent, Prince Max, was maintained so that the officials of the Imperial authorities could recognize the legitimacy of the new government without violating their oaths to the Emperor (E. Waldman, The Spartacist Uprising of 1919 (Milwaukee, 1958), p.89).] N. Lenin, Collected Works (London, 1969), Vol.28, pp.101-3. Long years afterwards, in 1924 [i.e when Stalin, Zinoviev and Kamenev were accumulating every scrap of fact hinting at a divergency between Lenin and Trotsky], these words have been interpreted as the sign of a disagreement between the two leaders. It is enough to refer to the text of Lenin’s remarks to see that both leaders were expressing the same idea. In any case, Trotsky, was speaking in the name of the party’s Central Committee. All we have here is a loose formulation let drop by the speaker, if not a stenographic error of the kind that is so abundant in the transcribed reports of the time. At this point there is only one line of thought, that of the party; on this common basis one can find only a slight nuance of difference, in that the emphasis in Lenin’s speech is upon the danger of war with the imperialist Entente, whereas Trotsky is concluding (in his speech of 30 October, at Vee-Tsik) that the Republic enjoys a new respite up to the coming spring, since it is too late for large-scale operations to be commenced this year (a view which would be soon confirmed by events); his whole thought turns now on the offensive to be waged by the revolution in the West. We may discern here, perhaps, either the natural effects of the division of labour between the Chairman of the Council of People’s Commissars and the Chairman of the Revolutionary Military Council; or the display of two different temperaments, one inclined to prudence and the other more towards the offensive. From Strange and Monstrous, Lenin’s reply to the Left Communists, 28 February 1918 (Collected Works, Vol.27, p.72). Lenin, Collected Works, Vol.28, pp.65-6. A year later the Soviet Republic was to show itself to be inspired by these same principles when Lenin and Trotsky, in a joint telegram of 18 April 1919, urged the Soviet government of the Ukraine to take the offensive in the direction of Czernovitz (Bukovina) in order to establish a link with Soviet Hungary. ibid., pp.116, 117, 123, 124. These observations were self-evidently addressed to those Communists who would have liked to force the pace of events in the Ukraine by means of an armed intervention. K. Kautsky, The Road to Power (Chicago, 1909). See Les Partis Social-Democrates (a set of monographs put out by the Bureau d’Edition et de Diffusion) (Paris, 1925); also G.Y. Yakovin, The Political Development of Contemporary Germany [no Russian title available] (Leningrad, 1927). [i.e. after its failure to mobilize a large working-class base in the events of 1923.] [Liebknecht actually voted with the rest of the SPD parliamentarians in August 1914; and when he did break discipline he was not joined by Rühle till March 1915.] [Wilsonism: i.e. the principles of post-war settlement propounded by the US President.] [Albert Bailin was a Hamburg shipping magnate, Klockner, Krupp, Thyssen and Hugenberg were Ruhr industrial houses, Hugo Stinnes was an empire-building entrepreneur controlling many newspapers, and Walter Rathenau was the brilliant Jewish capitalist and politician assassinated by Right-wing thugs in 1922.] [Sir George Buchanan and Maurice Paléologue were respectively British and French ambassadors to the Tsarist Imperial Court and Provisional Government; Albert Thomas was the French Socialist leader and Minister of Armaments in the Clemenceau cabinet who visited Russia in the days of Kerensky in an attempt to keep her in the war.] [The German designation of the government, Rat der Volksbeauftragten, is a virtual translation of Lenin’s ‘Council of People’s Commissars’; ‘Commissaries’ is given as the translation of Serge’s term Mandataires, which he uses here rather than Commissaires.] It is true that any consent to negotiate on their part would have been reluctant. But the experience of the Allied troops sent into Russia has shown that the Entente was in no position to wage a victorious war against revolutionary countries. On their first contact with the proletarian revolution, the troops became rapidly disaffected. The revolution would not have stopped at the Rhine. Foch and Wilson would have had to be much more accommodating before a combined Russian and German revolution than von Kühlmann and Hoffmann were at Brest-Litovsk before an isolated Russian revolution. General Groener, Ludendorff’s successor at the Supreme General Command, declared at the Munich trial of 1925: ‘We [i.e. the High Command and the Social-Democrats] concluded an alliance against Bolshevism. I was in touch with Ebert every day. My aim was to take the power away from the Workers’ and Soldiers’ Councils. We were planning for ten divisions to enter Berlin. Ebert was in agreement with us ... The Independents and the Soviets demanded that the troops should go in unarmed; Ebert agreed with us that they should go in well-armed. We drew up a detailed plan of action for Berlin: the capital was to be disarmed and purged of the Spartacists. Everything was worked out jointly with Ebert ... After this, a strong government was to be established. The troops did arrive in December, but as they were set on getting back to their homes, the plan was never implemented ... [It appears that, although Yoffe was indeed conducting revolutionary propaganda in Germany, these particular leaflets were ‘planted’ in the diplomatic luggage by the Prussian police (Waldman, op. cit., pp.66-7).] From the Moscow Izvestia, 18 or 19 December 1918. [Novocherkassk was the capital of the Don territory.] [The Terek region in the Caucasus borders on the river of the same name, which runs into the Caspian Sea.] The name of the consul Hainaut has been transcribed from the Russian, and the spelling may be wrong. The same applies to the name Hochain. [Poole’s reports back to the War Office, extracted from the Cabinet papers, are summarized in R.H. Ullman, Britain and the Russian Civil War (Princeton, 1968), p.49: they recommended large-scale assistance to Denikin (including tanks, aircraft and British troops) to stop the Bolshevik terror from ‘depopulating large, tracts’ and ‘destroying civilization’.] Today Stalingrad. [Since 1961, Volgograd.] [Budyonny became a loyal military supporter of Stalin; he was made Marshal of the Soviet Union in 1935 and survived the army purge; he played no serious role in the Second World War.] I. Maisky, The Democratic Counter-Revolution (Demokraticheskaya Kontr-Revoliutsiya) (Moscow, 1923). [Brigadier-General Alfred Knox, during his spell.as Military Attache to the British Embassy in Petrograd, had in 1917 backed Kornilov’s coup against Kerensky; in the following year he tried to have Lockhart recalled (during the latter’s pro-Soviet phase) and campaigned ardently for the unleashing of Japan upon Siberia (R.H. Ullman, Intervention and the War (Princeton, 1961), pp.11-12, 131, 197-8). General Maurice Janin, the titular commander-in-chief of the Allied force in Siberia, was in practice Knox’s subordinate (Ullman, Britain and the Russian Civil War, p.35); his presence at Vladivostok was the expression both of the French stake in Allied intervention (he had long experience in pre-revolutionary Russia and had headed the French Military Mission to St Petersburg in 1916) and of the Czechoslovaks’ bargaining for political recognition. The Czech connection had been established when he commanded the Czechoslovak forces fighting in France prior to his arrival in Siberia.] [There is considerable controversy over the precise measure of the support given by the various Allied representatives to the Kolchak coup. General Janin claimed later that the British had ‘installed’ Kolchak to secure ‘a government of their own’ which would yield them economic concessions in Turkestan. Ambassador Noulens and two of Janin’s staff officers made similar charges; General Knox was alleged to have made the necessary arrangements for the coup at the end of October 1918. The Czechoslovak Legion publicly protested against the overthrow of the Directorate; even before it had taken place, they were on bad terms with Kolchak. The British government itself was highly embarrassed by the coup, since it had just given de facto recognition to the Directorate as the government of Russia. The activities of Colonel J.F. Nielson, a member of Knox’s Military Mission in Omsk, were investigated by Whitehall as tending to suggest British complicity in the Kolchak takeover; he was cleared, although he and his colleagues in the Mission admittedly had prior knowledge that the coup might take place at any moment. Captain Steveni, the other of Knox’s adjutants implicated in the charges, was a reactionary pro-Tsarist whose participation in the actual plot is, according to Ullman, ‘not inconceivable’. The assistance rendered to the plotters by the machine-guns of Colonel Ward’s 25th Middlesex Battalion is not in doubt. See Ullman, Intervention and the War, pp.279-84 and Britain and the Russian Civil War, pp.33-4, and P. Fleming, The Fate of Admiral Kolchak (London, 1963), pp.112-16.] On the Jassy conference, see M. Margulies, A Year of Intervention (God Interventsii) (Berlin, 1923). [Margulies was a participant in the conference.] Since General Franchet d’Esperey did not come to Russia, the intervention plan involving him was abandoned soon afterwards. [Serge is, of course, wrong in thinking of Janin as a possible effective ‘controller’ of Kolchak: see note 30 above.] [The Revolutionary Communists and Narodnik Communists were two small splinter parties which separated from the Left S-Rs after the attempted Left S-R rising in July 1918. The Narodnik Communists dissolved their party and entered the Russian Communist party in November that year, and the ‘Party of Revolutionary Communism’ (which published its own press with an interesting theoretical position supporting the Soviets but denying the need for a ‘dictatorship of the proletariat’) dissolved itself into the Bolshevik ranks in late 1920.] [These were all Bolshevik speakers: Y.M. Steklov was the editor of Izvestia, D.I. Kursky was People’s Commissar of Justice and V. Avanesov was the secretary of Vee-Tsik.] Lenin, Collected Works, Vol.28, pp.138, 139, 142, 143, 150, 151, 154, 160, 163-4. The Directorate’s first proclamation stated that the propertied classes (the capitalists and big landlords) had dishonoured themselves through their greed, their anti-national egoism and their subservience to the foreigner. [G.L. Pyatakov became one of the ablest of Soviet administrators (he was one of the tiny circle of top Bolsheviks singled out for cautious praise in Lenin’s Testament of December 1922). After being a leading member of the Trotskyist Left opposition, he capitulated in 1928 and worked as Commissar for Russian heavy industry, being re-instated into the party’s Central Committee in 1934. He was arrested in late 1936, confessed to a variety of conspiracies for assassination and sabotage in the ‘Trial of the Anti-Soviet Trotskyite Centre’ in January 1937, was sentenced to death and shot.] In 1919 the Ukraine, now entirely occupied by Denikin’s White army, was lost to the Soviet Republic. Denikin’s offensive against Tula and Moscow was broken by the Red Army and by peasant uprisings in his rear. The revolution finally managed to reconquer the country in 1920. Throughout this succession of struggles Rakovsky continued to head the Soviet government of the Ukraine. G. Noske, Von Kiel bis Kapp (Berlin, 1920). [Emil Eichhorn (1863-1925) had headed the German SPD’s press office from 1908 to 1917; he then ran the USPD’s press service. In his capacity as Polizeipräsident of the city during the revolution, he had reported regularly to the Berlin Executive of the Workers’ and Soldiers’ Councils, encouraged the armament of the workers and established a revolutionary militia, the Sicherheitswehr. He joined the KPD in 1920 (G. Badia, Le Spartakisme (Paris, 1967), pp.247, 251, 420).] [He had been appointed by the USPD and the Berlin Executive of the Councils; the latter body was swayed by the government after the ebb of the revolutionary wave in the city, and actually endorsed his dismissal (6 January); Waldman, op. cit., pp.165-6, 180.] These lines are taken from a letter by Karl Radek to the Central Committee of the KPD dated from Berlin on 9 January. Working clandestinely in the capital, Radek saw accurately and clearly. He warned the party against the danger of submitting to provocation. This letter is a model of political foresight and revolutionary firmness. If Radek’s advice had been heeded, the German proletariat would probably have escaped the irreparable defeat of January, preserved its leaders, Karl and Rosa, frustrated the designs of Ebert, Wels and Noske and kept the future open. See K. Radek, In the Service of the German Revolution (Na Sluzhbe Germanskoi Revoliutsii) (Moscow, 1921); German translation, 1921. It is to be regretted that this remarkable book, which condenses the experience of a year of decisive struggles in central Europe, has not been translated into French. The Tiergarten is a vast park situated at the centre of Berlin. From an article which appeared in Rote Fahne [actually by another hand, during January 1920, though it closely followed Rosa’s own thinking in her article, Was machen die Führer? in the issue of 7 January 1919: see Waldman, op. cit., pp.177-8, 188-9]. Noske, op. cit. [V.E. Orlando was the Prime Minister of Italy.] [Serge’s analysis of the varying policies of the Allied ministers, and of their motivation, is broadly correct. Ullman’s account, drawn from the minutes of the British Empire Delegation and of the leading ‘Council of Ten’ at the Paris Peace Conference, relates the lengths to which Lloyd George went to ask each participating government how many troops it could provide to crush Bolshevism; the answer, in each case, was ‘none’ (as the British Prime Minister had doubtless guessed before he asked). Lloyd George was formally opposed to a cordon sanitaire against Bolshevism; but both he and President Wilson continued the policy of blockade against the Soviet Republic, jointly with the other Allies, until late 1919. Wilson was the first to disengage from the naval encirclement of Russia’s foreign trade, and then on the purely legalistic grounds that (though he was in sympathy with the aims of the blockade) he could not order the US Navy to take action unless Congress had declared war against the blockaded nation. The British Cabinet rose to the occasion by deciding, on 4 July, that ‘In fact, a state of war did exist between Great Britain and the Bolshevist government of Russia’, so that ‘our naval forces in Russian waters should be authorized to engage enemy forces by land and sea, when necessary’. But the formal conclusion of the Versailles treaty some days later, and the prospect of the opening of large-scale trading relations between Russia and Germany (and the neutrals), raised a further question-mark over the usefulness and legitimacy of the blockade. In practice, however, it was continued: Russia’s external trade was almost non-existent in 1919 as well as in 1918 (Ullman, Britain and the Russian Civil War, pp.104-8, 287-91.)] Last updated on: 7.2.2009

Dr. David A. Hardy, MD - 1040 N Mason Rd Ste 122 Saint Louis, MO 63141 - 2 Locations - (314) 996-8060 Dr. David A. Hardy graduated from the Washington University School of Medicine in 1964. He works in Saint Louis, MO and 1 other location and specializes in Urological Surgery. Dr. Hardy is affiliated with Barnes Jewish West County Hospital, Christian Hospital and Saint Louis Childrens Hospital. Languages Spoken: English Medical School: Washington University School of Medicine; Graduated 1964 *This physician has multiple office locations. See Office Information for details.

BAKST, ISAAC MOSES: Lecturer at the Jewish Rabbinical College of Jitomir; died there June 18, 1882; the father of Nicolai Bakst. He wrote "Sefer ha-Ḥinnuḥ," Jitomir, 1868—a Hebrew method for beginners, adapted for Jewish Russian schools. For many years he owned a Hebrew printing-office in Jitomir. - Zeitlin, Bibliotheca Hebraica, p. 15 (here Isaac Bakst's name is spelled "Baxt").

In the summer of 1979, my wife and I came to Jerusalem on our honeymoon. I had completed two years of big-firm legal practice in Chicago and was headed to the Jewish Theological Seminary rabbinical program in the fall. I soon left the preparatory program for which we had come, and my wife and I spent the rest of the summer splitting our time between ulpan classes and study at the Ohr Somayach yeshiva’s men’s and women’s branches. At the end of the summer, my wife, who was not even sure she believed in God when we married (but did not see that as problematic for a rabbi’s wife), said to me, “If Judaism is going to be the center of our lives, doesn’t it make sense for us to remain around people for whom it is the center of their lives for at least another year.” We did, and are still in Israel 34 years later. None of the tens of thousands of Jews from similar backgrounds to my wife and me (the so-called ba’alei teshuva) who have become members of the Haredi community over the last 40 years would recognize the community we chose to join in Jay Michaelson’s pointillist construct of Haredi society based on stringing together every negative headline he can find. Let me try to describe the attraction of the community that induced my wife and I to dramatically alter our life trajectories. Though I admired various qualities of my professors at Yale Law School, it never occurred to me that any of them was a model for what a human life could be. I had not yet been exposed to role models whose lives were of a piece, and not divided by all the familiar dichotomies of modern life — work and play, work and family, public morality and private morality. That quality of living a unified life, which I could not define but found lacking in everyone I knew, most of all myself, has its source in the knowledge that whether we are in solitude or among a multitude, we are before God. Our first teachers presented a vision of life filled with meaning and purpose, in which each moment presents an opportunity for growth or decline (standing still is impossible), and in which each correct choice opens up pipelines of Divine blessing to the world. It is a world in which “killing time” is tantamount to killing oneself. The pure intellectual thrill of Jewish learning — a learning more challenging and rigorous than anything I experienced at the pinnacle of American academia — was also a powerful magnet. Nor is the joy of learning solely intellectual: Every time I open up the Talmud I am joining a conversation/debate that has been ongoing for more than two millennia. We discovered for the first time true communities, in which people extend themselves for one another in extraordinary ways and share the rhythms of the seasonal calendar. When a study partner of mine, a Harvard and Oxford-trained classicist, passed away suddenly, leaving behind ten orphans, we raised $300,000 for his family, most of it in the form of monthly bank orders from Talmudic scholars, with large families and monthly incomes of $2,000 or less. When a neighbor needed a liver transplant, a group of a hundred of so men gathered every night for two weeks, until he was out of danger, to recite Tehillim on his behalf. It is a community of extraordinary generosity. In my neighborhood alone, there are 200 or so free loan societies listed in our neighborhood directory for everything from medicines to bridal gowns to infant pillows for the bris. Virtually every major volunteer organization in Israel was founded by Haredim: Yad Sarah, which dispenses medical equipment for home use; Ezer M’Tzion, which has created the world’s largest Jewish blood marrow registry; Ezra L’Marpeh, which handles over 50,000 emergency medical referrals a year. The late Jerusalem Post columnist Sam Orbaum, himself a sometime Haredi critic, once wrote, “the charity, social consciousness, good deeds, communal welfare, and human kindness [of the Haredim] may be unparalleled among the communities in this country.” In both the United States and Israel, numerous Haredi-founded organizations offer summer camps, travel, and weekly activities for Jewish children suffering from cancer or other debilitating diseases. In the wake of the major aliyah from the former Soviet Union, Haredim created an entire school system in Israel, SHUVU, offering the highest level secular studies, with an enhanced Jewish curriculum, for children from Russian-speaking homes cut off from any knowledge of their Jewish heritage for seventy years. Is every member of the Haredi community, then, like the exemplars to whom my wife and I were introduced at the beginning of our journey? Obviously not. Is it an idyllic society, with none of its own pathologies? Again, no. As a member of the editorial board of an on-line journal, Klal Perspectives, devoted to discussion of communal challenges and the search for solutions, I know well the multitude of challenges. Is there too much endemic poverty aside great wealth? Yes. But as economist Herbert Stein famously noted, “Trends that can’t go on forever won’t.” Israel’s child support allowances, niggardly by European standards, and its highly regressive tax structure (18% VAT) make it impossible to feed large families, even within the parameters of the simple Haredi lifestyle, without gainful employment. Haredi young people are flocking into academic degree programs and into the labor force — though not fast enough to satisfy their critics. Over the last twenty years, I have become a widely read communal gadfly pushing the community — and myself — to live up to the ideals that led my wife and I to join the Haredi world in the first place. But those ideals provide a language for self-criticism, and common core of assumptions around which communal debate can proceed. David Goldman notes an interesting pattern. Churches that have lost all religious vitality (including the Church of Scotland, the Church of England, Presbyterians and Episcopalians in America) and nations facing demographic demise (including nearly all of Western Europe) become consumed with hatred for the Jews and the state of Israel. The eternity of the Jewish people, its exemption from the otherwise universal historical pattern of civilizational rise and fall, engenders bitter animosity from those suffering premonitions of their own societal death. The same impulse animates Michaelson’s screed. His ultimate complaint about the Haredi world is that there are too many of them and they are too high a percentage of world Jewry. But instead of telling me to have fewer children, he should be addressing his complaint to his contemporary American Jews. Urge them to find something that gives meaning to their lives, a set of values dear enough to transmit to future generations by producing children. And if he and his friends hope for a Jewish future, let them heed the numerous jeremiads of Jack Wertheimer, former provost of the Jewish Theological Seminary, who warned that there will be no future for non-Orthodox American Jewry without a reversal of current trends — namely anti-natalism, acceptance, even celebration, of intermarriage, declining sense of Jewish peoplehood, and lack of theological seriousness. Above all let them rediscover, in Wertheimer’s words, “the distinctive commandments, beliefs and values for the sake of which Jews over the millennia have willingly and gratefully set themselves apart.” The Talmud states that God took the children of Israel out of Egypt and called them, “my son, my firstborn son,” on account of the two words the nation uttered in anticipation of the receipt of Torah “na’aseh ve’nishmah (We will do and [then] we will understand).” A Sadduccee once saw Rava learning Torah with such intensity that he did not even notice that he was sitting on his hands, which were dripping blood. The Sadducee charged Rava with being the member of an am pezizah — a heedless, uncalculating people — just like his ancestors who accepted God’s commandments without first knowing what they were. Rava acknowledged the charge, for in that reckless passion for Torah lies the secret of Jewish eternity. No Jewish community that has cut itself off from Torah observance and study has ever survived for long. The greatest contribution of the Haredi world is to have miraculously rebuilt in 60 years an entire world of Torah learning destroyed by Hitler, and to have maintained a passion for Torah study that radiates out to the entire Jewish world. Jonathan Rosenblum is a columnist for the Jerusalem Post and Mishpacha Magazine, as well as the author of seven biographies of contemporary Jewish leaders.

I don’t know an actor more beloved than Jack Klugman, who died on Christmas Eve at age 90. There are just a handful of performers who, the moment they appear on screen, make their audience smile, simply glad to see them. But he was one of them. Klugman was, of course, most famous for his roles as Oscar Madison in the TV version of The Odd Couple (a role he’d first played on Broadway, replacing Walter Matthau in the part). And he cemented his place in TV’s Pantheon as Quincy, the straight-talking L.A. Medical Examiner. His lifelong smoking habit probably contributed to that trademark, bark-like voice of his; it almost certainly resulted in the throat cancer that nearly silenced him by attacking his vocal cords in the 1980s. In his last years Klugman’s voice was little more than a whisper, but he put it to good use in his final movie, the 2005 comedy When Do We Eat? We spoke on the phone about that film, in which he played the patriarch of a Jewish family who was appalled to see the traditions of his faith being trivialized by his children and grandchildren. He was funny and charming on the phone; everything that every Jack Klugman fan could hope he would be. But he also sounded a bit wistful as he spoke of the movie’s younger cast members who considered him, as he described it, “a relic.” Not to us, Jack. Not ever. Photo Credit: THINKFilm

These are some of the many faces of Charles Roman, one of the most remarkable people I know. His is one of the featured stories in a new documentary entitled “A Pause in the Holocaust.” You can find some info about it under Charles’ photos. I took these photos as he was telling someone the story of his journey from Austria to France to Italy that began when he was 10 and he and his family fled to escape as the Nazi’s began their occupation. His father was sent to Auschwitz and was killed and he and his mother escaped to the French town of Saint-Martin-Vésubie and then crossed the Alps, with others, on foot, to a little town in Italy named Cuneo. He brought a box camera along with him that he had previously received as a gift for his birthday and took photos during his journey. Some of these photos are the only known ones in existence. I took photos of his photos and will gladly post them if anyone is interested. Eventually he came to New York where he started a very successful business which he recently sold. Charles is 82 & sharp as a tack. His story is incredible and believe it or not, has a bit of humor to it as well. I would guess that his sense of humor served him well. An interesting side note…..after going through everything he did and finally getting to the United States, he was drafted and sent to fight in the Korean War! He didn’t even speak English! Seems they took both citizens and non-citizens then. Maybe they should consider doing that again. Click to enlarge A Pause in the Holocaust In the summer of 1943, thousands of Jewish refugees in Italian-occupied southern France enjoyed a rare respite from persecution, protected by an unusual force: the occupying Italian Army, who temporarily shielded local and foreign Jews despite pressure from the Germans and the French Vichy administration. In one Alpine village, Saint Martin Vesubie, life was, briefly renewed as Jews attended synagogues, schools and cafes, and Yiddish was heard as often as French. With the invasion of Nazi troops in September the lull was broken and most of the Jews were deported. Veteran French filmmaker Andre Waksman, whose family survived the Holocaust in southern France, reconstructs this little known World War II history. Torino Film Festival (Italy) 2010 (France, 2009, 52 min) If you’d like to know more about this period in history, read “HOLOCAUST ODYSSEYS: THE JEWS OF SAINT-MARTIN-VESUBIE AND THEIR FLIGHT THROUGH FRANCE AND ITALY” by Dr. Susan Zuccotti Quite a bit of Charles’ and his mother’s story is in it.

Content will be more carefully chosen in the future Column | From the Editor's Desk On Thursday, Jan. 23, The Daily Targum published a commentary written by Colleen M. Jolly titled, “Can Hillel’s funding be put to better use elsewhere?” In her attempt to give the Rutgers community “something to think about,” Jolly and her piece garnered a wave of backlash from not only our Jewish readers, but from many throughout the entire Rutgers community. We, as a publication, received perhaps just as much criticism for publishing the piece. The piece was originally published for a number reasons — The Daily Targum does not practice censorship and hopes to create conversation about issues on campus. Looking back, elements in this piece relay discriminatory undertones that do not reflect the values and goals of our organization. These elements, which I personally find distasteful and irrelevant, greatly overshadow any sort of argument the author was trying to make. Further, many of the statements that were presented as facts were entirely unfounded. For example, Jolly implies that Rutgers Hillel is a University-affiliated organization — when in fact, they are independent, privately own the new property and paid rent for the old one. She fails to mention that the Jewish Federation of Greater Middlesex County paid for its use of the Douglass Campus Center just as any organization that is not affiliated with the University would. The commentary should not have been published, and I apologize to everyone it offended. Looking forward, we are going to reevaluate what is appropriate to publish in the Opinions section. This goes beyond adamantly rejecting pieces that are hateful. Our Opinions section serves to better the Rutgers community, and Jolly’s piece did not do that. With a new editorial board on the horizon, now is the time for change. Enrico C. Cabredo is a School of Arts and Sciences senior and the Editor-in-Chief of The Daily Targum.

The events of the Obama administration’s first two years have brought this crisis into sharp focus. Never in recent memory have any President and Congress attempted to move so far, so fast to radically transform our country. They have sought to impose vast new regulatory regimes against our will, and engaged in a budget busting spending spree – robbing a flagging economy of much-needed resources and raising the specter of rampant inflation. And while threatening economic stability at home, the administration pursues a foreign policy of indulging our enemies and undermining national defense. But this radical leftist administration and Democrat-controlled Congress are only a symptom of a larger systemic problem. The radical Left represents an indescribably destructive system of thinking and philosophy of government that has gradually been “mainstreamed” over the past century. It infests our grade schools and college campuses. It pervades the thinking of most among our media elite, the political class and even the church. It must be expunged from our national psyche if we are ever to rescue ourselves from this crisis. America has become detached and largely ignorant of the core principles that made this country great. It is critical to our long-term survival that we rediscover and embrace again the key concepts of individual freedom, individual responsibility, limited government and the rule of law. The founders of this country gave us an incredible set of documents: the Declaration of Independence and the U.S. Constitution. These documents provide a firm road map to return our country to fiscal and moral responsibility, and are the reason we have been a beacon of hope for the rest of the world for over two centuries. "It does not take a majority to prevail ... but rather an irate, tireless minority, keen on setting brushfires of freedom in the minds of men." Samuel Adams America’s unique spirit of freedom and independence has bred in us a brave, resourceful and innovative nature. In times of past crises, Americans have always risen to the occasion. Now Americans have answered the call once more, as the Tea Party movement, or perhaps it should be called the Liberty Movement, blossomed spontaneously to meet these challenges. At rallies and town halls over the spring and summer of 2009, the American people expressed a growing chorus of concern. The massive Washington, DC rally on Sept. 12th removed any doubt that there was a nationwide movement afoot. Stunning political reversals in New Jersey and Virginia’s special elections last fall were stern warnings to the liberals, and the January 2010 election of a Republican to fill the seat left by the death of ultra-liberal Massachusetts Senator Ted Kennedy was, like Concord, Massachusetts, 235 years before, “the shot heard round the world.” Primaries and special elections in 2010, including the first Hawaiian Republican Congressman in 20 years, and primaries to date further confirm this sea change in national outlook. The April 2010 Battleground Poll, considered to be one of the most accurate political polls, found that 59 percent of Americans identify themselves as conservative. Since 2002, this number has never gone below 58 percent. This is three-fifths of the population! Polls indicate that a majority of the American people support the Tea Party message. A whopping 58 percent of mainstream voters have a favorable opinion of the Tea Party movement. A recent Rasmussen poll says that 24 percent of all Americans say that they or someone close to them is a Tea Partier. That is one quarter of the population. While not all tea partiers are conservatives and vice versa, we share a common goal. That is to scale back massive government intrusion into our lives and restore America’s constitutional principles: limited government and the rule of law. Combined, we represent an overwhelming majority of Americans. “We surround them,” as Glenn Beck says. In fact, about the only people who oppose our message are the radical Left. In other words, we are America! Our potential political power is vast, but we have a long way to go to realize that potential. The Left is deeply entrenched within our institutions. Vladimir Lenin exhorted his followers: “Organize, organize, organize.” The Left took this lesson to heart and today acts largely as one mass organism – the various groups operating with common goals and coordinated activities. In any policy debate they speak with one voice, and that voice is endlessly echoed in the mass media mouthpiece they control. We have to take a cue from Lenin and fuse our potential into organized action. We must commit ourselves to working together as one movement to retake the levers of power at all levels of government. Our goal is to scale back government’s massive growth, and rid ourselves of the leftist termites that for decades have been ceaselessly gnawing away at the foundations of our institutions, our culture and our Constitution. This will not be easy. Not only are we threatening an ideology the Left has spent decades implanting in the American psyche, we are threatening a vast and lucrative power structure that has enriched people willing to promote leftist goals. The Left is its own industry. This is why we are being ceaselessly attacked and vilified in the press as dangerous, right-wing extremists. The Left recognizes us as a mortal threat to their interests, and in the past their tactics have been very effective in silencing critics. But there is a difference this time. Instead of singling out one person or a small group – easy targets for the leftist machine, they are attempting to marginalize the entire population of mainstream America! They are the extremists, and we all know it. But the unfortunate fact is that as long as the Left controls the message their intimidation methods can be effective anyway. There are still many people unaware of what is happening in America, people who are willing to be influenced by the mass media’s carefully crafted propaganda. But the media’s message is a threat to everyone: identifying with the Liberty movement means you are odd. You are an extremist. You are the enemy! And what does a society do with extremists? Monitor them? Arrest them? At best, it marginalizes them. For many people, especially those who are either insecure or not fully cognizant of the danger we face as a nation, these threats will easily defeat reason, because they are implicit threats against both one’s life and place in society. The Left will continue to do all it can to marginalize, intimidate and discourage us from our task. And these attacks, now apparently including physical attacks, will increase. There are a number of things all Patriots should do to inoculate themselves from these pressures: - Join a Tea Party, or conservative political club of your choice. Become a formal part of a party organization. - Maintain regular contact with like-minded individuals, hang out together regularly and join in movement activities suggested in this pamphlet as a group. - Read, read, read. Educate yourself on the issues to build confidence, help inform others and reinforce your commitment. - Remember that we surround them. They are a loud but small minority. They can only win if we let them. With information we can win. What You Can Do Right Now to Save Your Country Get off the sidelines. Jump in and participate. Fully acknowledge to yourself that this is a battle for the heart, soul and future of our Nation. Accept the lesson Americans of countless past generations have taught: if you want to get something done, you have to do it yourself. Commit to taking action. I. First Things First Electing the right people this coming November is a critical first step to restoring our liberty. It is up to you as a citizen to play what part you can in every election – local, state and national. Without conservative majorities across the land and especially in the U.S. Congress next year, eventual victory may be out of reach. Here are twenty ways you can get involved: - Support conservative candidates at all levels. It is critically important to rebuild a conservative majority from the ground up. There are many local and state offices: town council, county board, sheriff, state assembly, state senate, and a host of other elected positions crying for principled, conservative leadership. - Understand the essential role of the local party committee/precinct. READ: The Most Powerful Office in the World IS NOT the President of the United States. - Visit Precinct Solution.org for a concise and easy-to-follow explanation. - Run or be appointed to a seat on the committee. - Focus your efforts: build out from targeted voter lists. Get the list from your local party or registrar of voters. Focus on getting registered voters energized first. - George Soros has even funded something called the Secretary of State project, designed to elect leftists to oversee each state’s vote count. - The Green Papers blog provides access to comprehensive election information by state. - Federal Election Commission provides campaign law, filing dates by state and other useful information. - Your state’s Party organizations provide detailed information about each political subdivision within the state, down to the precinct level. - Get two great free tutorials to learn how: Facebook PDF Guide and Twitter PDF Guide, from American Majority.org. II. Build Strength in Numbers and Unity In everything you do, there is strength in numbers. Keep it in the forefront of your mind that you are not alone, that you are part of a nationwide movement to save America. You will be hearing this a lot: strength in numbers. Try to do everything as a group. There is synergy in collective action. The whole is greater than the sum of its parts. Any action you take is multiplied in effect when you do it as a group. Everyone in the group gets a morale boost by being a part of something rather than merely a lone voice in the wilderness. You can also accomplish more: tasks can be delegated to those best suited for them, lessening the time and resource demands on each individual. On the other hand, one person alone making calls to Congress, writing letters or indeed, taking on some of the tasks suggested in this handbook will quickly become overwhelmed, exhausted and discouraged. Furthermore, the voice of an individual, unless a uniquely influential individual like Glenn Beck or Rush Limbaugh for example, is largely ineffectual and quickly gets lost in the din and roar of all the others. So suit up and join up. We have to hang together or we will certainly hang separately. You should begin to meet regularly with a circle of like-minded friends. Join a Tea Party, conservative or other patriotic organization in your area. Attend as many Tea Party rallies/events as you can. These are not merely feel-good exercises. They are opportunities to add your voice to the chorus, to let them know we are out there and we have strength in numbers. It’s also an opportunity to network, get news, find out what other groups are up to and learn new tactics. Most organization websites have event lists and/or search functions. National Journal has a good rundown of the top 12 tea party related organizations. Here’s a short list: - Tea Party Patriots - Probably the best known. SEARCH for an TPP group/event near you - FreedomWorks - Organizers of the 9-12 Rally. Congressman Dick Armey’s group - Tax Day Tea Party - Inspired by Rick Santelli. State-by-state directory online - Our Country Deserves Better - Founded by organizer of CA Governor Gray Davis recall; organizers of Tea Party Express bus tours. Hosted 2010 Searchlight, NV rally – home of Democrat Senator Harry Reid - Tea Party Nation - this is a for profit group - Campaign for Liberty - Ron Paul's organization Other Tea Party associated groups: - Americans for Limited Government - Information resource – free signup - Americans for Prosperity - Dedicated to limited government/free markets - American Majority - Trains conservative political activists/candidates - Grassroots America We the People (Feisty East Texas organization, a model for grassroots organizing. Executive Director JoAnn Fleming initiated Justice Foundation’s Project Liberty, a citizen class-action lawsuit against Obamacare) - Independence Caucus (Started as volunteers to elect Congressman Jason Chaffetz) - Liberty First PAC - Actively supports conservative candidates - 912 Project - Glenn Beck’s group - Smart Girl Politics - Called the “Founding Sisters of the Tea Party movement” by Michelle Malkin Remember, strength in numbers! III. Familiarize Yourself with the Tactics of the Radical Left The radical Left seeks to undermine this country and destroy its institutions. As they have no legitimate claim to power, their only real tactics are deception, the smear and outright confrontation. They use lies and misinformation to confuse and mislead. They use the smear to discredit and marginalize opponents. When all else fails, they use street thugs. In everything they do, the intent is to intimidate, polarize and destroy their opponents – Saul Alinsky’s most successful tactic. In confronting this ugly truth, remember once again, strength in numbers. Their intimidation tactics can work against individuals but not a united front. We are America. It is our cause that has the moral authority. Think of our family, our children and their future – think of the great gift we have been given simply by being born Americans. We have something they never will: a cause worth fighting for! So fight smart: - Read David Horowitz’s short pamphlets: Barack Obama’s Rules for Revolution and The Art of Political Warfare for Tea Parties. - Read Saul Alinsky’s Rules for Radicals and/or Reveille for Radicals. Familiarize yourself with Alinsky’s 13 Rules. - Apply/defeat Alinsky tactics: Read about the San Francisco’s Tea Party Patriots’ successful use of Alinsky tactics. - Take a camera or video recorder with you to every rally you attend. Surround tea party “crashers” and phony “rightwing nutcase” plants as soon as you identify them. Take lots of pictures/video and urge the people you are with to do the same. - When you attend rallies, bring eye-catching signs saying “Infil-Traitor” or “Not With Us” with arrows to point at leftist plants as Tea Partiers in several cities have done. Make this a dedicated task for willing rally participants. Take pictures and video of the phonies. Point at them and laugh. - Challenge people who disparage our movement and/or make statements about public policy you know to be false. - Aggressively expose all Astroturf operations. - Get to know who the leftists are. Utilize KeyWiki, an amazing catalog of the Left by famed researcher, Trevor Loudon. IV. Be heard It can’t be emphasized enough: strength in numbers. Take heart from the fact that you represent America, what our country stands for, what made it great. Let your voice join the chorus of protest. Make that chorus rise to the heavens. Here are five ways you can be heard: 1. Voting is a precious and essential right to secure and maintain our constitutional republic. Register to vote, vote in all elections you can and actively help others to do the same. 2. Join Heritage Action for America: · Communicate with Congressmen and Senators on key policy issues. · Attend virtual town halls using online chat to discuss issues with experts. 3. Attend town council meetings, town halls, communicate with elected leaders. 4. Use the following tools to contact your Representative/Senator, look up pending legislation and track how they vote: · E-mail your Representative/Senators · Write/call your Representative (includes mailing labels with Member addresses) · Write/call your Senators (includes mailing labels with Member addresses) · These Senate, House and Library of Congress sites allow you to look up pending legislation · Track your Congressmen’s votes with Congress.org’s Megavote – get weekly e-mail updates on how they are voting, communicate with both federal/state legislators and much more 5. Write and call local print and broadcast media. This is important. The media is largely responsible for the ascendancy of the Left. Without the media defending and promoting them, leftists and leftist ideas could never have gotten out of the cellar. But the media still has to turn a profit (in most cases). Dog them relentlessly in order to: · Expose media bias · Air views on key issues V. Take Civic Action The Left uses our money, our taxes, our donations, our corporations and even our investments to promote its anti-American agenda. They produce little of value without our unwitting assistance. We have the power in our hands to defang the Left. One last time: we have strength in numbers. Conservatives compose the majority of the American people. Let’s use our overwhelming power in coordinated action to de-fund their movement with 12 Steps to Freedom: 1. Spotlight the Radicals. Utilize David Horowitz’s wide-ranging online tool, Discover the Networks to research and identify radical organizations, funders and individuals in politics, non-profits, corporations, finance and the entertainment industry. 2. Lobby Congress to De-Fund the Left. Many radical leftist organizations, like National Council of La Raza, the Council on American Islamic Relations, ACORN and the ACLU, receive government grants and appropriations to pursue their radical, destructive activities. Go online and see what ACORN CEO Bertha Lewis said to the Young Democratic Socialists in a short online video to see how she views America. Grassroots conservatives should work with sympathetic members of Congress and state legislators to repeal statutes granting tax dollars to these groups and with conservative members to support a responsible agenda. 3. Boycott Leftist Media. National news media serves as the rhetorical sword and shield of the Left, while many TV shows and movie channels subtly, and sometimes not so subtly, promote the leftist message. But they all rely on advertising and/or subscription revenue to survive. Here are very simple steps that you can do from home: · Discontinue subscriptions to newspapers and magazines with a leftist slant. · Cease unnecessary patronage of network and cable television stations that show leftwing bias. Stop watching them. 4. Counter Biased Reporting with Phone Calls and Letters. Most TV, radio and print media have an ombudsman. Demand their reporting be based on fact and clear thoughts. Ask them to abide by their own ethical standards, requiring reporters to be fair, accurate and unbiased. · See codes of ethics for the Washington Post, or the New York Times, for example. Their standards are in black and white. Do they abide by them? 5. Boycott Hollywood. The movie industry is controlled by leftists. They have created a blacklist against non-leftist actors that dwarfs the anti-communist blacklist of the 1950s, virtually shutting out any message except that of the radical left. Read movie reviews and avoid movies that promote leftist propaganda or send a culturally destructive message. They rely completely on our entertainment dollars. Cut ‘em off! Go bowling instead, or take your kids to miniature golf! Support your local small businesses. They are more likely to be conservative, too. 6. Protect Our Children from the Leftist Message. The Left has also introduced toxic messages to our children through their control of the media. Review both movies and TV shows for leftist and/or culturally degenerate messages. Spend more time with your kids instead! 7. Stop Donating to Leftist Charities. Many think tanks, foundations and charities are controlled by radicals and promote the radical leftist cause. Quit sending them money! Even familiar groups like the Red Cross and United Way fund radical causes. They also use disastrous events like 9-11, the Indonesian Tsunami and the Haitian earthquake as an excuse to raise funds for ongoing activities. Some will use it for nefarious purposes. For example, the money you kind-heartedly donated to the United Way 9-11 fund to assist victims families could have gone to pay legal fees for terrorism suspects. If you intend to donate funds for victims of some tragedy, check to be sure your money is earmarked for that purpose. In many cases, it isn’t. Carefully vet all organizations you intend to donate funds to: · Read the revealing FrontPage Magazine article, Foundations of Betrayal. · Examine the charitable giving of corporations you deal with or own stock in. Write, call or attend shareholder meetings to protest. · See Discover the Networks’ “Funders” page for a wealth of information on the subject. · Utilize Discover the Networks’ lists of top leftist funders and top conservative funders. · If you don’t already know who he is, read about George Soros at Discover the Networks. · See Discover the Networks’ extensive list of Soros funded charities. · Here’s a few of the better-known leftist foundations and non-profits: a. Open Society Institute b. Tides Foundation c. Ford Foundation d. Rockefeller Foundation e. MacArthur Foundation f. Carnegie Endowment g. Packard Foundation h. Pew Charitable Trusts i. Turner Foundation j. Hewlett Foundation k. Public Interest Research Groups l. National Audubon Society m. Defenders of Wildlife n. Sierra Club o. Natural Resources Defense Council q. U.S. Peace Council r. Center for Constitutional Rights s. National Lawyers Guild t. American Civil Liberties Union u. Institute for Policy Studies v. Friends of the Earth w. Center for American Progress x. Industrial Areas Foundation 8. Be a Friend of the Earth: de-fund the Environmental Movement. Most mainstream environmental groups do not support American free enterprise. Their agendas tend to be about attacking capitalism more than saving the environment. Read the testimonial of Greenpeace co-founder Patrick Moore, who has been vilified by the environmental movement for pointing this out. Because many such groups are run by radical leftists, they also use “saving the environment” as a pretext for supporting other causes. For example, Defenders of Wildlife opposes the Global War on Terror, and along with the Audubon Society and Sierra Club, has sued the government to prevent construction of the border fence. 9. De-fund Leftist Churches and Synagogue.s Many churches support leftist causes, knowingly or otherwise. Consult Discover the Networks resource “Religious Left Groups.” Gather like-minded individuals in your parish or congregation and discuss this issue. Obtain a list from your church office showing where and how your tithe dollars are spent. Consult the other leftist charity lists mentioned earlier. In many cases you will be horrified. Find out if your church donates to, or is a member of any of the organizations listed below. As a group, demand your church stop funding these and other radical organizations and causes or find another church. · National Council of Churches (radical leftist promoters of “liberation theology.”) The NCC includes among its members 35 Christian denominations representing 140,000 congregations with over 50 million members. Check the list, if your church is among those denominations, find another church, NOW. · World Council of Churches (NCC is the domestic subsidiary of the WCC.) The leader of the WCC acknowledged on CBS's 60 Minutes many years ago that the church’s philosophy was Marxism. There is also an alleged connection to the Soviet KGB. · Church World Service – Funds leftist causes worldwide. · American Friends Service Committee – Quaker. Has supported many radical leftist causes around the globe for years. · Mennonite Central Committee – Strongly anti-Israel. Hosted dinner with Iranian leader Mahmoud Ahmadinejad. · Christian Peacemaker Teams – Anti-war group posed as human shields in Iraq. · Jews Against the Occupation – Pro-Palestinian, anti-Israeli Jewish group. · Catholic Campaign for Human Development – Supports leftist causes, including Saul Alinsky’s Industrial Areas Foundation. · Gamaliel Foundation – Supports network of leftist groups and scriptural relativism. 10. Take back our schools The National Education Association is a radical leftist organization and has a virtual vice grip control over public school budgets. New Jersey Governor Chris Christie, however, is proving change can happen. Attend PTA meetings, obtain a seat your local PTA or run for seat on Board of Education. Inspect your child’s textbooks. Support candidates and elected officials who favor school vouchers. 11. Take Back Our Universities. Before you donate to any private secondary schools or colleges, including your alma mater, or in considering a suitable private school or college for your child, check the institution’s record on speech codes and free speech policies. Have any incidents occurred on their campuses where conservative speakers were harassed, intimidated or denied the opportunity to speak? Have any incidents of classroom bias or intimidation been reported? Utilize the following resources: · TheFire.org: online resource for researching school speech codes and other evidence of anti-free speech bias. Excellent school search tool. · David Horowitz Freedom Center’s Student Center: includes many tools for fighting anti-American bias on campus. · The American Council of Trustees and Alumni: organization dedicated to academic freedom, excellence and accountability. · National Association of Scholars: The NAS is a watchdog group dedicated to “intellectual integrity in the curriculum, in the classroom, and across the campus.” · Freedom Forum and First Amendment Center. 12. Take Back Our Borders. This is a critical national security issue, but will require a sea-change in thinking on Capitol Hill and in many state legislatures because many lawmakers shamefully see open borders and amnesty for illegal immigrants as a vote-getter. All the more reason we must remove the current crop of liberals and replace them with solid conservatives who understand that the border must be secured. There are many things activists can do: · Support strong conservative candidates and lawmakers at all levels. · Let federal, state and local lawmakers know every time an immigration issue arises. · Don’t hire immigrants who cannot prove their legal immigration status. · Support making English the official language of the United States. The U.S. English website’s Action Center provides updates on this movement at both the state and federal level. · Read Heritage.org backgrounders on amnesty and immigration. Heritage has a number of solid proposals for resolving the illegal immigration issue: - Enact E-Verify to enable immediate identification of worker status. - Enforce immigration and workplace laws. - Secure the southern border. - Promote economic development and good governance in Central/South America. - Improve the temporary worker program. - Improve efficiency at U.S. Citizenship and Immigration Services. - Strengthen citizenship through language, history and civics education. - Encourage states to do more. Read about Arizona’s new immigration law, for example. - Expand Secure Communities program VI. Reinforce Your Understanding of Constitutional Principles Conservatives can win countless elections, but unless and until our culture and society return to a full understanding and acceptance of fundamental Constitutional concepts, like limited government, separation of powers, individual rights and responsibilities, we will face this crisis over and over again. To shore up your understanding of these principles there is no better resource than the Heritage Foundation. This group is an amazing resource for material on virtually any public policy issue, and most of it is available, free. Because of this, we have linked to a lot of Heritage studies and tools in this document. For constitutional issues, utilize the following resources: · Get the free Heritage Pocket Constitution and Declaration of Independence. · Download the free PDF book: How to Read the Federalist Papers. · Use the Heritage website, First Principles as a regular reference. Bookmark the site. · Get the Heritage Guide to the Constitution, by Reagan AG Edwin Meese. · Obtain and read the book, We Still Hold These Truths, by Matthew Spaulding. VII. Arm Yourself with Facts on Key Issues Communicate to family, friends, neighbors and acquaintances. Discuss/share with fellow Tea Partiers these ten key issues and resources: 1. Understanding the financial crisis: the direct result of leftist meddling in the mortgage market: · Familiarize yourself with Cloward & Piven and the Manufactured Crisis Strategy. · Read A Financial Crisis of Government’s Making. 2. Global leadership, national security and immigration · See the free online film 33 Minutes: Protecting America in the New Missile Age. · Free 1 Pager Missile Defense Brief. Includes 14 embedded links to Heritage foundation studies on aspects of this issue. · Find out about Secure Communities, a model for immigration enforcement. · Sign up for free weekly 33 Minutes Missile Defense Update and twice weekly National Security Update e-mails from Heritage.org. 3. Entitlements; our greatest domestic challenge · See Heritage’s free 12 minute video: A Legacy of Debt. · How poor are America’s “poor?” See Glenn Beck’s explanation in this short video. · Access Heritage.org’s free resource page on entitlements, poverty & inequality. · Sign up for free biweekly Budget Bulletin e-mail 4. The truth about the energy crisis · Read free report Twelve Principles to Guide U.S. Energy Policy. · Sign up for free weekly Energy and Environment Update e-mail. 5. The crisis in American education: · Download Heritage’s free report, A Parents Guide to Education Reform · See the video, Let Me Rise · Sign up for free weekly Education Notebook e-mail 6. What to do about healthcare: · Visit Heritage’s online healthcare resource: http://www.fixhealthcarepolicy.org/ · Sign up for free weekly Fix Healthcare Policy e-mail 7. Daily updates on critical issues: · Sign up for Heritage’s free Morning Bell and Heritage Hotsheet emails 8. Take advantage of Heritage.org’s countless free resources on virtually any policy issue: · Policy Experts – access to experts and issues · Insider Online – free information on virtually any public policy topic · Insider Online Toolkit – free how-to guides on internet marketing, protocol, event planning and much more · Conservative Community – portal for access to information and tools of value to movement conservatives, including: - Policy Experts - Lectures, Seminars and Events 9. Use the Government Printing Office’s comprehensive online tool for access to every single document printed by the federal government. Go to: http://www.gpo.gov/fdsys/. We hope this handbook has given you some ideas and pointers that will prove useful in the battle to take back our country. The battle has been joined. As we engage in this battle, let’s be absolutely clear on one thing: this is not a battle of Republican versus Democrat, though many of the players adopt those Party uniforms. It is not a battle of Conservative versus Liberal, though many of the players identify themselves with those titles. It is not even a battle of Right versus Left, though we speak of it in those terms. It is really a battle of right versus wrong, of good versus evil, of liberty versus tyranny. It is the conflict for our time, and we must prevail, for we are the world’s last hope. And we will prevail, for we are Americans.