mercredi 22 avril 2009

USA: Les espions de l'AIPAC

Sources: U.S. may drop AIPAC spy case

The U.S. Justice Department is considering dropping its case against two former pro-Israel lobbyists accused of illegally disclosing national defense secrets, government officials said Tuesday.

Steven J. Rosen and Keith Weissman were charged in 2005 with conspiring to obtain classified documents and sharing them with reporters and former diplomats. Like other cases centered on espionage and classified information, a critical issue in pretrial hearings has been how much of the government's case must be aired in open court.

Trial has been postponed at least nine times as the defense and prosecutors wrangled over the handling of classified information and other issues. The defendants won an appeals court victory on that front in February when a three-judge panel ruled that some classified evidence could be presented at trial.

Two government officials said Tuesday the Justice Department has been weighing whether to go forward with the much-delayed case. The officials spoke on condition of anonymity because they were not authorized to disclose details of internal discussions. Some involved in the case are urging officials to let it continue to trial, the officials said.

Rosen's attorney, Abbe Lowell, would not comment.

Lawyers for the defendants have argued that what their clients disclosed was not classified or national defense information but the kind of information that is commonly swapped by Washington insiders.

The charges against Rosen and Weissman fall under the 1917 Espionage Act, a rarely used World War I-era law that never before has been applied to lobbyists, or influence peddlers. Rosen and Weissman, who worked for the American Israeli Public Affairs Committee, known as AIPAC, are not charged with espionage. The maximum penalty is 10 years per count - Rosen is charged with two counts, Weissman with one.

While the case has advanced slowly in court, it gained renewed attention Monday after a report from Congressional Quarterly, a private journal that covers government affairs, that Democratic Rep. Jane Harman was overheard agreeing to seek lenient treatment for Rosen and Weissman. CQ attributed the information to anonymous current and former national security officials familiar with a transcript of the call recorded by the National Security Agency.

In a letter Tuesday to Attorney General Eric Holder, Harman adamantly denied she had contacted the Justice Department, White House or anyone else seeking favorable treatment for Rosen and Weissman, and she asked Holder to release any transcripts of her recorded conversations.

She also urged Holder to investigate possible wiretapping of members of Congress and selective leaks of investigative material for political purposes, calling the recordings an abuse of power.

Justice Department spokeswoman Tracy Schmaler said only that officials were reviewing Harman's letter.

Harman had campaigned to become the House Intelligence Committee chairwoman when Democrats won control of the House in 2006. The wiretap transcripts raised the question of whether she agreed in a conversation with an AIPAC supporter to intercede on behalf of the two lobbyists in exchange for help in persuading party leaders to give her the powerful post. She did not get the appointment.

An indictment charged that Rosen and Weissman conspired to obtain, and then disclosed, classified reports on issues relevant to American policy, including the al-Qaida terror network, U.S. policy in Iran and the bombing of the Khobar Towers dormitory in Saudi Arabia that killed 19 U.S. Air Force.

A former Defense Department official, Lawrence A. Franklin, pleaded guilty to providing Rosen and Weissman classified defense information and was sentenced to more than 12 years in prison.

Over prosecutors' objections, Rosen and Weissman previously won the right to subpoena former Secretary of State Condoleezza Rice and other top Bush administration officials. The defense believes their testimony would support their claim that the United States regularly uses AIPAC to send back-channel communications to Israel.

Their trial now is scheduled for early June in a Virginia federal court but is likely to be delayed further because a judge has a scheduling conflict.

jeudi 16 avril 2009

Le juif Gad Elmaleh en soldat occupant de Tsahal!

Pour ceux qui se trompent encore sur Gad Elmaleh, je les invite à lire sur son soutien clair et net à son armé d'assassins Tsahal. la Liste comporte, bien sur d'autres noms "célèbres" qui cachent bien leur vrais visages au public.

Mais la question est: est-ce-que que le droit marocain autorise à un citoyen marocain d'apporter son soutien moral et financier à ces criminels de guerre qui massacrent le peuple Palestinien?
C'est vraiment la Honteux !

Ceci est un appel à boycotter cet ingrat.

Merci à tous de diffuser par tout et par tous les moyens ce message avec le lien de sa source:

Ceci pour le démasquer et démasquer son escroquerie des sympathies des ignorants de sa vraie nature qui ont participé à faire sa fortune et d'une manière indirecte de financer l'armée des criminels du Tsahal.

Boycottez cet ingrat et demander à le déchoir de sa nationalité marocaine! C'est le moindre geste de solidarité envers tous les martyrs PALESTINIENS victimes de Gad Elmaleh et des autres soldats criminels de son armées de l'occupation juive !

Suzii Freeman

Jugez, vous-mêmes...! :

Australie: Fredrick Toben, coupable de pensée...

HOLOCAUST revisionist Fredrick Toben has been found guilty of criminal contempt after defying orders to stop publishing racist material on his Adelaide Institute website.

In a judgment in the Federal Court today, Justice Bruce Lander said Dr Toben's conduct had been wilful and he had steadfastly refused to comply with the law.

"The courts have held, but his conduct shows he does not accept that the freedom of speech citizens of this country enjoy does not include the freedom to publish material calculated to offend, insult or humiliate or intimidate people because of their race, colour or national or ethnic origin," Justice Lander said.

"It is conduct that amounts to criminal contempt."

Dr Toben had pleaded not guilty to 28 counts of contempt arising from allegations from former president of the Executive Council of Australian Jewry, Jeremy Jones.

Mr Jones first lodged a complaint with the Human Rights and Equal Opportunities Commission in 1996 and later applied to the Federal Court to uphold its ruling, which it did in 2002.

But in hearings last year, counsel for Mr Jones, Robin Margo SC, told the court Dr Toben had defied its orders for six years.

Mr Margo said the Adelaide Institute website was still publishing, (in July 2008), "virulent anti-semitic material", including that there were no death gas chambers at the Auschwitz concentration camp and that the holocaust was "the world's filthiest blood libel".

He urged the court to fine Dr Toben, or impose a period of imprisonment if he could not pay.

After handing down his judgment, Justice Lander adjourned the case to take submissions on penalty.

The federal court ruling came after Dr Toben fled Britain in November last year when a German authorities' bid to have him extradited to face charges of Holocaust denial failed.

The 64-year-old had been arrested a month earlier at Heathrow Airport on a European warrant but a British court later ruled it invalid because it did not provide enough detail.

German authorities vowed to continue their attempts to have Dr Toben arrested in other countries.

Holocaust denial is a crime in Germany and offenders can face up to five years in jail.

Rabbi-in-chief: Barack Obama's Jewish connection

Rabbi Capers Funnye is in a tiny minority in the US: he's an African-American Jew. He's also Michelle Obama's cousin and has the ear of the US president. Zev Chafets meets the charismatic leader who wants mainstream Judaism to accept that Israelites don't have to be white.

Capers C. Funnye Jr., cousin to Michelle Obama

Rabbi Capers Funnye celebrated Martin Luther King Day this year in New York City at the Stephen Wise Free Synagogue, a mainstream Reform congregation, in the company of about 700 fellow Jews – many of them black.
The organisers of the event had reached out to four of New York's Black Jewish synagogues in the hope of promoting Jewish diversity, and they weren't disappointed. African-American Jews, largely from Brooklyn, the Bronx and Queens, many of whom had never been in a predominantly white synagogue, made up about a quarter of the audience. Most of the visiting women wore traditional African garb; the men stood out because, though it was a secular occasion, most kept their heads covered. But even with your eyes closed you could tell who was who: the black Jews and the white Jews clapped to the music on different beats.

Funnye, the chief rabbi of the Beth Shalom B'nai Zaken Ethiopian Hebrew Congregation in Chicago, one of the largest black synagogues in America, was a featured speaker that night. The overflowing audience came out in a snowstorm to hear his thoughts about two men: the Rev Dr. Martin Luther King Jr and Barack Obama. King is Funnye's hero. Obama, whose inauguration was to take place the following day in Washington, is family – the man who married Funnye's cousin Michelle.

A compact, serious-looking man in his late 50s, Funnye (pronounced fu-nay) wore a dark business suit and a large grey knitted skullcap. He sat expressionless, collecting his thoughts, as Joshua Nelson and his Kosher Gospel Band steamed through their sanctified rendition of the Hebrew hymn Adon Olam. Nelson, a black Jew, was raised in two Jewish worlds – a white Reform temple in New Jersey and a Black Jewish synagogue in Brooklyn – and he borrows from both. The first time the Rev Al Sharpton heard a recording of Nelson's Adon Olam he said, "I can hear that's Mahalia Jackson, but what language is she singing in?"

Mary Funnye, Capers's wife, tapped her foot to the music and smiled with apparent equanimity, but her husband knew she was seething inside. "Mary has been a rabbi's wife for a long time," he told me a few weeks later. "She has an excellent synagogue poker face. But she really wanted to be in Washington that night" – for the early inauguration festivities – "not New York. And you can't really blame her."
The Funnyes were invited to Washington by the Obamas for a full calendar of inaugural events, including a dinner that evening held by the president-elect for his family and close advisers. Mary's brother, Frank White Jr, a businessman who served as a prominent member of Obama's national finance committee, was invited. So were three of Funnye's sisters. It was going to be the family reunion of the year, the social event of the season and a crowning moment in American history. Mary had a formal gown ready. But instead here she was, singing Adon Olam, as she did every Shabbat in Chicago.
Still, to be fair, this night was a historic moment for her husband too. For the first time in a rabbinical career stretching back to 1985, Funnye had been invited to speak at a white, mainstream synagogue in New York. Plenty of black Christian ministers, in a spirit of ecumenism and racial harmony, have addressed Jewish congregations in the city. But a black rabbi? Many American Jews regard the very concept as an oxymoron, or even, given the heterodoxies of much Black Jewish theology, some sort of heresy. Funnye has been trying for years to demonstrate that he and his fellow Black Jews belong in the Jewish mainstream. Mostly he has been ignored.

But it is hard to ignore a man with a cousin in the White House. Tonight was payback for all those years of stupid jokes ("Funnye, you don't look Jewish"), insulting questions and long, wondering stares. Funnye was finally being given the stage at a high-profile Jewish event. "My Broadway debut," he said, without evident irony, as he prepared to go on. "Been a long time getting here, but I'm ready."
Capers C Funnye Jr was born in South Carolina in 1952 and raised on the South Side of Chicago. His paternal relatives are Gullahs from the barrier islands off Charleston. The Gullah community has retained many of its original African customs and much of its ancestral language. On his first visit to Nigeria, in 2001, Funnye was delighted to discover that variations of his family name are common in Africa. On his maternal side, he is a Robinson. His mother, Verdelle, was the sister of Fraser Robinson Jr – Michelle Obama's grandfather. That makes Funnye and Michelle Obama first cousins, once removed.

And not that removed, really. "Our families were very close," Funnye says. "All through my childhood, our families were in and out of each other's houses, celebrating holidays together, that kind of thing." As kids, Funnye and Michelle Obama weren't peers (he was nearly 12 years older), but they connected in earnest years later, in 1992, at her wedding, and a friendship developed. The Obamas, like Funnye, were involved in community organising in Chicago, and they saw one another often, socially and professionally. It didn't surprise Funnye, he told me, that when he and Mary went to Washington to attend Obama's inaugural ceremony after Funnye's speech in New York, they were in the good seats, near Oprah Winfrey and Steven Spielberg. Family is family.

Funnye was not always Jewish. When he went off to college at Howard University in 1970, he was the conventionally Christian son of upwardly striving parents. But he was moved by the radicalised atmosphere of the day. Black nationalism, Afrocentrism and cultural separatism were in vogue, and Funnye came to see Christianity as an alien religion imposed on blacks by white slave masters. "I was never an atheist," he told me. "I just wanted to find the right way to worship him."

During a summer job in Chicago, some friends introduced Funnye to Rabbi Robert Devine, the spiritual leader of the House of Israel Congregation. Devine preached that Africans were the true descendants of the biblical Hebrews, and that Jesus, the Messiah, was a black man. The message appealed to Funnye. Devine baptised him in a public swimming pool, and Funnye entered the complicated world of black American Jewry.
Estimates of how many black Jews there are in the United States range widely. It all depends on who is doing the counting and what criteria are being used. There are Jews who happen to be black: kids adopted by white Jewish families, for example, or the offspring of mixed parents. (Orthodox Judaism recognises as Jewish the offspring of only Jewish mothers; Reform, the largest American denomination, accepts patrilineal as well as matrilineal descent.) There are also African-Americans who have been converted to various forms of Judaism, as well as Jews of Ethiopian origin who emigrated to Israel and subsequently moved to America. Probably no more than two per cent of the American Jewish community is made up of black Jews.
There have been African-Americans with blood ties to white Jews since at least the early 19th century. Among them was Julia Ann Isaacs, the daughter of a white Jewish man, David Isaacs, and a free black woman, Nancy Ann West. In 1832 Julia married Eston Hemings, the son of Sally Hemings and – more than likely – Thomas Jefferson. Another was Francis Cardozo, a freeborn black man of Jewish descent, who during Reconstruction served as secretary of state and treasurer of South Carolina. But in almost no such early cases did the offspring of black-Jewish unions identify themselves as Jewish.

Black Judaism as a self-conscious religious identity arrived in America in Lawrence, Kansas, in 1896. A charismatic Baptist named William Saunders Crowdy established a black congregation called the Church of God and Saints of Christ, where he preached that Africans were the true descendants of the Ten Lost Tribes of Israel. Didn't the Bible tell that Moses married a black-skinned woman? he asked. And that King Solomon bestowed on the queen of Sheba, an Ethiopian, "all her desire"?
One implication of Crowdy's doctrine was that blacks were God's chosen people. This might have been a hanging offence in Kansas at the time had white people been aware of it, which they mostly weren't. The denomination practiced an eclectic, "roll your own" brand of religion that combined beliefs and practices of the Old and New Testaments. Crowdy's tabernacles practiced male infant circumcision, observed Saturday as the Sabbath, celebrated Passover and other Jewish holidays – but venerated Jesus Christ.

In the aftermath of the Civil War, Crowdy's faith offered freed slaves and their offspring something that mainstream Christianity did not: a grand historical identity and a distinctively black mode of religious expression. This proved to be a potent mix. Since the formation of the Church of God and Saints of Christ, there have been more than 200 congregations in the United States, Africa and the Caribbean. Today the group still has more than 50 affiliated congregations. In addition, a great many other "messianic" Jewish houses of worship have flourished, including Rabbi Robert Devine's congregation, where Funnye first came to regard himself as a Black Jew.
"When I joined Rabbi Devine's shul, I felt less like I was converting to Judaism than reverting," Funnye recalls. "Going back to something."
For a few years after leaving Howard, while working a series of jobs in Chicago, Funnye found Devine's conception of Judaism to be rewarding. But he eventually became uncomfortable with the hybrid nature of Devine's theology. As his interest in Judaism deepened, Funnye was increasingly drawn to the more conventional teachings of a black, Brooklyn-based rabbi named Levi Ben Levy, the spiritual leader of the Hebrew Israelite movement. "He taught me that real Judaism isn't mixed in with Christianity," Funnye says. He studied with Levy for five years, long distance from Chicago; the curriculum included Biblical Hebrew, liturgy, standard rabbinic texts and Jewish history from the perspective of African originalism. In 1985, Levy ordained Funnye as a rabbi, although no mainstream denomination accepted the title or Levy's right to confer it.

Very few white rabbis were even aware of the existence of the Hebrew Israelites. The movement was established in the early 20th century by Wentworth Matthew, a charismatic figure who arrived in Harlem at the end of the First World War, claiming to be from Africa. Matthew proclaimed himself a rabbi and founded a congregation in New York called the Commandment Keepers. He was influenced by the idea that blacks were the original Hebrews; but unlike William Saunders Crowdy, who lived in rural Kansas, Matthew modeled his congregation on the white Judaism he saw around him in New York. He called his a storefront a shul, introduced a Hebrew prayer book and weekly Sabbath Torah readings, discouraged excessive shows of emotion during worship, insisted on separate seating for women and men and instituted a version of kosher dietary laws. He also, and crucially, denied the divinity of Jesus and the truth of the New Testament.

As Matthew's group grew, it became far more "orthodox" in its Jewish ritual and code of conduct than the average Reform temple. Still, Matthew held some highly unorthodox beliefs. Chief among them was the doctrine that many white Jews are descended not from the ancient Israelites but from the Khazars, a tribe of Turkic nomads who, according to legend, converted to Judaism in the eighth or ninth century. Mainstream scholars say there is no historical evidence for such a claim, but it remains an article of faith for many Black Jews. (The claim is also a staple of anti-Israel rhetoric, a fact that Funnye, who like most Black Jews supports Israel, says makes him uneasy.)
Matthew didn't express animosity toward white Jews. On the contrary, he saw and appreciated them as temporary placeholders, people who kept the faith of Israel going while the Black Jews were lost in bondage. He sought to make common cause with and be included in the wider Jewish community: twice he applied for membership to the mainstream New York Board of Rabbis, but he was turned down. The Orthodox rabbis were flabbergasted that any gentile, black or white, would have the chutzpah to declare himself to be a Jew, let alone a rabbi. Some of the more liberal rabbis were intrigued by the Hebrew Israelites but were not willing to fully embrace them as fellow Jews.

For Matthew and his followers, the disappointment was acute. "Rabbi Matthew concluded that black Jews would never be fully accepted by white Jews, and certainly not if they insisted on maintaining a black identity and independent congregations," Sholomo Ben Levy, the rabbi of the Black Jewish Beth Elohim Hebrew Congregation in Queens, wrote in an article published by the Hebrew Israelites. "Since his death in 1973, there has been virtually no dialog [sic] between white and black Jews in America."
It has become the mission of Capers Funnye to start that dialogue. "I believe in building bridges," he told me as we sat in his office at the Beth Shalom synagogue in Chicago, a week and a half after his Martin Luther King Day speech in New York. "That's why speaking at the synagogue was so important to me."
"Has Mary forgiven you?" I asked.
Funnye nodded. "We drove down to DC and made one of the balls the next day," he said. "And she got to snap a picture of Denzel Washington, so everything is more or less cool."

At the King Day celebration in New York, the musician Joshua Nelson proved a hard act to follow; Funnye came across as stiff and cautious, expressing measured thoughts about Jewish solidarity, the brotherhood of man and the need for peace in the Holy Land. But here in his study, surrounded by books and family pictures, he seemed far more at ease. The Sabbath was only an hour away, and people kept busting into the room – kids who wanted to show off their grades; an assistant rabbi who wanted a word about the youth group; ladies of the Nashe Or ("Women of Light") Sisterhood who wanted to know what time exactly the communal meal should be served.
Funnye handled it all in good spirits. He is not only the chief rabbi of the congregation, which, in various permutations, has been around 90 years; he is also its CEO, spiritual leader, head social director, senior teacher and unofficial cantor. Beth Shalom, which he joined as an assistant rabbi in 1985, has about 200 members, making it the largest of the six American synagogues affiliated with the International Israelite Board of Rabbis (the organization that serves the Hebrew Israelites), and Funnye is the Israelites' only full-time rabbi. A majority of his congregation are converts to Judaism, although a large number are second- or third-generation Black Jews. (People often confuse Funnye's congregation with that of Ben Ammi Carter, a fellow black Chicagoan, who established a community of followers in Israel in 1969. Funnye, who says there is no similarity between their theologies, is at pains to differentiate the two.)

Early in his rabbinical career, Funnye says, he realised that his Jewish credentials were too limited and exotic for the kind of outreach efforts that he wanted to do. So he enrolled at the mainstream Spertus Institute of Jewish Studies in Chicago, where he received a bachelor's degree in Judaic Studies. And in 1985 he underwent a second conversion, this one certified by a Conservative rabbinical court. Before he took this step, he consulted with his earlier mentor, Rabbi Levy; Funnye feared insulting other Black Jews. "I didn't want anyone to interpret my conversion as meaning I thought they weren't Jewish enough," he told me. But he received Levy's blessing. "I explained that if I was going to do the kind of outreach I wanted, European Jews had to feel that I was their brother," Funnye said. "But I'm still a Black Israelite. A halakhic conversion" – one in accordance with traditional Jewish law "wasn't going to take away any of my blackness."
After his second conversion, Funnye taught Hebrew and Jewish subjects at Chicago-area congregations and worked for the Jewish Council on Urban Affairs, a group dedicated to fighting poverty, racism and anti-Semitism in the city. He sent his four children to Jewish day schools, quietly built his congregation and got to know the leaders of the white Jewish community. In 1997, he did what his mentors had all failed to do (and no Hebrew Israelite rabbi has since done): he became a member of the local Board of Rabbis. Rabbi Michael Balinsky, the executive vice president of the Chicago Board, says that Funnye makes a conscientious effort "to play an active role in the mainstream Jewish community without losing his Black Hebrew tradition. He's taken a leadership role for the Jewish community on civil rights issues and outreach to Hispanics and Muslims."

In January, Beth Shalom organized a community celebration with members of the Inner-City Muslim Action Network, a social-justice organization in Chicago headed by a Palestinian-American activist named Rami Nashashibi. Funnye has also worked to improve Chicago's historically strained relations between its black and Jewish communities. In conversations with white Jews, he has defended the Rev. Jesse Jackson, whom he admires, and he encourages dialogue with Louis Farrakhan, the head of the Nation of Islam, whom he counts as a friend.
"I don't agree with everything the man says or thinks," Funnye said of Farrakhan. "I'm a Jew, after all. But you need to talk. Right now I'm trying to put together a group of Chicago rabbis for a meeting with Minister Farrakhan."
"How's it going?" I asked.
"Two so far," Funnye said. "But I'm still working on it."
Before sundown that night, Funnye joined about 60 congregants in the social hall for Friday-night blessings and a fried-fish-and-spaghetti dinner. In 2004, Beth Shalom bought its current building, on South Kedzie Avenue, on Chicago's South Side, from a rapidly declining congregation of Lithuanian Jews. It has a tan brick exterior and a layout common to American synagogues circa 1955; it is a virtual twin of the temple in Michigan that I attended growing up.
The money for the building came mostly from tithes and contributions, and raising it was a stretch. "The members here are working people, teachers, city workers, mostly middle class," Funnye said. "We don't have any billionaire philanthropists, like the Bronfmans or the Crowns. The only rich black Jew I ever heard about was Sammy Davis Jr., and he's dead. Besides, he was Reform."

After the dinner, Funnye chanted the grace and then reassembled his flock in a large classroom for evening prayers and a Torah lesson. The week's portion happened to be the story of the Exodus, and Funnye used it to illustrate the virtue of interdependence. "Think about it," he said. "God told Moses to talk to Pharaoh, but Moses stuttered, right? I mean he stuh-stuh-stuh-stuttered. That's what they called it back then. Nowadays he'd get called a rapper." This got a laugh. A woman sitting nearby said, "Teach the Torah, rabbi."
Funnye continued: "Moses stuttered so bad until he had to bring in his brother Aaron, who was a Cohen, a priest, to talk for him. And you know no priest is going to stutter, right?"
This got another laugh, and Funnye closed in on his moral – the importance of people from different backgrounds sharing the benefits of their respective upbringings. "I mean, hey, you grew up in the suburbs, maybe you can help me with something," he said. "Or if you came up on 59th Street – some of y'all know what I'm talking about – so I know some things that you just don't know. We can help each other."
The congregation applauded and called out in agreement. This wasn't the button-down Funnye who spoke at Stephen Wise in New York; here he was a signifying South Side Chicago rabbi.
A few years ago, before Beth Shalom bought its new synagogue, its members would meet in a small building on a blighted street in Chicago. A Latino gang worked one corner of the block, and a black gang worked the other. "Soon as we got there, somebody marked up the building with graffiti," Funnye told me. "I went to both gangs and told them: 'This is a synagogue, with elders and children. I don't care what business you do during the week, but from Friday sundown until Saturday sundown you need to be respectful.' I let them know that I am a man of peace but I'm not a pacifist and I had men in the congregation, so if we had a problem we'd deal with it ourselves, not call in the police until later."
I was surprised to hear that Funnye's speech actually worked. "And the gangs fell into line, just like that?"

Funnye chuckled. "Well, I also had a word with some brothers I met doing prison counselling, and they may have intervened. I put out word when we moved here too. I don't get in people's business, but I won't allow anyone to disrespect our synagogue."
Because of Funnye's connection to the Obamas, his community work has occasionally been a source of political interest. Between 1997 and 2002, Funnye served as the executive director of Blue Gargoyle, a nonprofit social-services agency that offers, among other things, adult-literacy and alternative-education programs. Blue Gargoyle was in Barack Obama's district when he was an Illinois state senator, and during Funnye's tenure, Obama earmarked a total of $75,000 for the organization. The issue of the earmarks and the family connection was raised by some of Obama's opponents during the 2008 presidential campaign, but it didn't gain traction; evidently the disbursements were above board.

Funnye also worked with Michelle Obama in her capacity as executive director for community affairs for the University of Chicago Hospitals, where she focused on health issues affecting young people. Funnye told me that the only money Blue Gargoyle received from the university was a $5,000 grant for a tutoring program, and that the money did not come through Michelle Obama's office at the hospital.
At the start of the 2008 presidential primary season, Funnye contributed a few hundred dollars to the Obama campaign but didn't publicly endorse Obama, and he avoided mentioning the family connection. "I was afraid it might do him harm in the Orthodox community," he told me. "I believe they were the ones putting out stories about Barack being a secret Muslim and so on. They could have made me out to be a friend of Farrakhan's or a cult leader or who knows what."
Obama apparently wasn't worried by the association. During the Democratic primaries, as he came under repeated attack for being insufficiently pro-Israel, Obama reached out to Funnye, by way of Mary's brother Frank White, the Obama fund-raiser. White told me that Obama encouraged him to "tell Capers to get the word out that I've got a rabbi in my family." Funnye acknowledges getting the message. Before long, The Forward, the Jewish weekly, ran an article on Obama's rabbi, and the news spread like low-fat cream cheese from Boca Raton to Brooklyn.
Funnye's association with Obama probably didn't reassure fervent Zionists – the rabbi is considerably to the left of Obama on Middle East policy – but it didn't seem to hurt either. The connection to Obama certainly didn't hurt Funnye. "I got no blowback from the Orthodox at all," he said. "In fact, I started getting phone calls from a couple Hasidic rabbis in Israel who want to get together."

There is no black Jewish neighbourhood in Chicago. When they congregate on the Sabbath, the Hebrew Israelites come from all areas of the city, and they tend to spend the entire day in shul. The lyrics to the songs they sing are the same as the ones heard in any traditional synagogue, but the music is different. Hebrew prayers are sung in unison in something resembling call and response. A gospel-like band accompanies the choir's weekly performance of Lift Every Voice and Sing. During the Torah procession the congregation sings, "We're marching to Zion, beautiful, beautiful Zion."
On one of the days I was there, in early February, I was the only white Jew in the shul, and an old guy in front of me kept turning around and showing me the right page. There's a nudnik [a bore] like him in every shul I've ever been to.

I forgave him, though, during the Torah service, when a young man faltered over the blessings and looked mortified. "Not your fault, young man," the nudnik said. "The fire of the Torah burns so hot to where sometimes it just confuses your mind."
At the end of services, I met a young woman named Tamar, who said her children are the only black Jews enrolled at the Akiba-Schechter Jewish Day School. "Things have been a little tricky for them at school since Obama won," she told me.
"Why?" I asked. "Aren't most of the parents at the Day School Democrats?"
"Yes. They voted for Obama, and their kids are glad he won. But they don't love Obama the way my children do. They aren't thrilled in the same way."
"My kids are wondering, If their classmates and teachers figure out how personal this is for them, will they be considered more black and less Jewish?"
When I told Funnye the story he chuckled but said he wasn't surprised. Being a black Jew in America can be a trying experience, even when white Jews are well intentioned. One morning I went with Funnye to a suburban Conservative congregation, where he was to deliver another Martin Luther King speech. We sat at the head table. I ate bagels and lox while Funnye chatted with a convert to Judaism. At the end of the meal the host rabbi stood and began chanting the blessing after food.
When he saw that Funnye wasn't singing along, the rabbi pointed to the appropriate words. He didn't realise that Funnye wasn't praying because he was still eating. Another nudnik.

On Inauguration Day, Capers and Mary Funnye drove down from New York and made it to Washington in time for a quick shower. Then they boarded a bus for Obama-family relatives that drove them from venue to venue throughout the day. Over lunch at the Old Executive Office building, Funnye recounted, he bonded with Obama's Kenyan grandmother and aunt and exchanged business cards with the president's Kenyan half-brother. "I get to Africa from time to time," Funnye said.
That was an understatement. Funnye heads the Pan-African Jewish Alliance, a group established to help Africans join and feel more included in the mainstream Jewish community. For its founders – Gary Tobin, the head of the Institute for Jewish and Community Research in San Francisco, and his wife, Diane – the motivation is in part demographic. Discovering or creating millions of Jewish Africans (as well as opening the community in the United States to African converts and to African-Americans with Jewish roots) would, the Tobins say, greatly strengthen what they see as a stagnant population.
Funnye's motive is more spiritual. As a Hebrew Israelite rabbi he maintains that many Africans were originally Jewish. Some, like the Lemba of South Africa, claim direct descent from the Jews of the Bible. There is considerable resistance to this notion, but many leading scholars take it seriously. "I have no problem believing that the Lemba of South Africa are descended from Jews," says Jonathan Schorsch, an assistant professor of Jewish studies at Columbia University. "Jews are ethnically and biologically mixed. It just makes sense that this mixing took place in Africa as well as other places."
Funnye's closest connection is to the Ibos, a tribe in Nigeria, some of whose members describe themselves as Jews. Beth Shalom has a sister synagogue there, and Funnye travels back and forth. For all practical purposes, he is the chief rabbi of Nigeria, and he has plans to reunite the Ibos eventually with the worldwide Jewish people through formal conversion.

Before he gets to Africa, though, Funnye has other commitments. A French organisation recently flew him to Paris for a Martin Luther King event. He now finds himself flooded with invitations to speak at big Jewish congregations in California, Florida and Long Island. Rabbi Joseph Potasnik, the executive vice president of the New York Board of Rabbis, is planning a meeting for Funnye with his colleagues. I asked Potasnik if the organisation would be willing to reconsider membership for the Hebrew Israelite rabbis. "We'd entertain an application," he said. "I'd love to see the test case."
Rabbi Eric Yoffie, the head of the Reform Movement, is, like Potasnik, ready to consider new possibilities. "The fact that men and women sit separately in the Israelite congregations might be a problem for us on gender-equality grounds," he told me. "But race would certainly be no problem for us."
A few years ago, Funnye considered applying for membership to the Union of Reform Jews. He shelved the idea when his congregants objected on the grounds that the white congregation was not observant enough. "Some of their rabbis perform intermarriages," Funnye explains, "so some of our people were uncomfortable. But sometimes I think it would be good to be part of a larger movement. Maybe we'll revisit the subject."
Funnye hasn't built all his bridges yet, let alone crossed them, but the progress he has seen – both as a black Jew and as a black American – has mellowed him. "You know, as a young man I was angry about the way we were laughed at and ignored," he said. "I sometimes went down to the kosher meat market here in Chicago, put my face right up in the face of one of the Orthodox rabbis and yelled, 'I ain't never seen no white Jews before!' I was so hurt I became obtuse and bitter. But I don't feel that way anymore." He paused. "There's no need to shout. People are ready for a dialogue, to talk and to listen."

Rabbi-in-chief: Barack Obama\'s Jewish connection - Americas, World - The Independent

mercredi 15 avril 2009

La fin des mensonges

Sonia Margolina


En 1992 parut en Allemagne un livre qui fit l’effet d’une petite bombe : Das Ende der Lügen [La fin des mensonges], signé par l’historienne juive russe Sonia Margolina. L’auteur, qui ne cache pas qu’elle est la fille d’un bolchevik russe, faisait une description honnête et réaliste de la participation juive massive dans les atrocités bolcheviques, un sujet habituellement tabou.

Extraits choisis :

« Si l’officier, l’officiel aristocrate ou le bureaucrate en uniforme étaient typiques du régime tsariste, ensuite sous le nouveau pouvoir révolutionnaire bolcheviste, le commissaire juif avec sa veste de cuir et son pistolet automatique, qui parlait souvent mal le russe, devint un spectacle courant dans la rue. »

« Mais en tous cas, des débordements de potentiels destructeurs, criminels et pathologiques, qui s’étaient accumulés à l’intérieur de la communauté juive, se mirent en mouvement dans les premières années de la Révolution Soviétique… Le problème était que les Juifs avaient pris le pouvoir pour la première fois dans l’histoire russe. Et pour la première fois ils apparaissaient non comme des victimes, mais comme des agresseurs… Quoi qu’il en soit, les horreurs de la révolution, de la guerre civile et des répressions qui s’ensuivirent ne peuvent pas être séparées du règne de la terreur instauré par les commissaires juifs. Tout à fait typiques étaient les révolutionnaires juifs comme Jakov Bljumkin, un socialiste de gauche, qui tua l’ambassadeur allemand von Mirbach en 1918. Cet aventurier névrosé avait été accepté par la Tcheka en récompense de ses services rendus aux bolcheviks. Nadesha Mandelstam raconta dans ses mémoires que dans un café de Kiev Bljumkin montrait à une foule horrifiée des formulaires en blanc de condamnation à mort. Il se vantait qu’il pouvait inscrire tout nom qu’il voulait sur les formulaires de mort imprimés à l’avance. Mandelstam le décrivit comme un mélange de meurtrier et d’intellectuel – pas un personnage typique de cette époque. »

« Pour une personne impartiale comme l’historien Boris Paramanov, qui vit à New York, la présence juive dans le pouvoir était si frappante qu’il se demandait si la promotion des Juifs à des postes de direction n’avait pas été une ‘gigantesque provocation’ envers le peuple russe. »

« Les Juifs du monde entier soutenaient le pouvoir soviétique, et restaient silencieux face à toute critique venant de l’opposition. »

« La participation enthousiaste des Juifs bolcheviks à la subjugation et à la destruction de la Russie fut disproportionnée. Ce fut un péché historique qui était porteur de sa propre punition. Le pouvoir soviétique serait confondu avec le pouvoir juif, et la haine furieuse contre les bolcheviks deviendrait de la haine contre les Juifs… Il y avait maintenant des Juifs partout et à tous les niveaux du pouvoir. Le peuple russe voyait les Juifs à la tête de la Ville du Tsar, Moscou, où le nouveau pouvoir soviétique était concentré, et aussi comme commandants de l’Armée Rouge… »

« Le citoyen russe ordinaire avait une bonne chance d’avoir affaire à un interrogateur et à un exécuteur juif. Partout où le Russe allait, il rencontrait un Juif dans un poste supérieur. Ce n’est pas une surprise, quand les Russes d’aujourd’hui comparent leur situation avec celle du passé, s’ils arrivent à la conclusion que le pouvoir actuel [de Eltsine] est à nouveau juif et donc si horrible. »

« Le peuple était révolté par le fait que des communistes juifs participent à la destruction des églises russes. »

« A la fin des années 20, on vit pour la première fois un nombre appréciable de communistes juifs investis d’un pouvoir de vie ou de mort dans les campagnes. C’est pendant la collectivisation que se fixa définitivement l’image du Juif comme ennemi implacable du paysan – jusque dans les endroits les plus reculés où personne n’avait jamais vu un Juif en chair et en os. »

« Les Juifs constituèrent l’élite de la révolution, ils étaient dans le camp des vainqueurs. »

« Il y a, dans cette histoire, des pages que l’on ne peut ouvrir sans frémir. Et ce sont précisément ces pages qui ont été sciemment et systématiquement occultées dans la conscience des Juifs. »

Sonia Margolina ose même remarquer :

« Le solide capital moral amassé par les Juifs après Auschwitz semble aujourd’hui épuisé. »

Nous laisserons la conclusion finale à Soljenitsyne, dans le second volume de son livre Deux siècles ensemble (édition française, Fayard 2002) : à l’argument habituel des Juifs d’aujourd’hui qui éludent (assez lâchement) la question en disant que les Juifs bolcheviks étaient des Juifs non-religieux, donc « renégats », Soljenitsyne répond : « les nations peuvent-elles renier leurs renégats ? ». Comme chacun sait, c’est une chose interdite aux Allemands.

Les kamikazes juifs

ZIONIST JEWS LOVE TO PLAY UP being victims of Arab suicide bombers. But are there “Jewish suicide bombers?” Indeed there are. One such Jewish “suicide bomber” is the Zionist heroine Hanna Szenes who emigrated to Palestine in 1938 during the founding of the Zionist State of Israel. Every Jewish child in Sabbath school is taught to revere Hannah Szenes.

Hannah Szenes is admired by Zionists for her 1944 parachute “suicide mission.” Szenes was dropped behind enemy lines to assist Hungarian Jews during WW II. She was immediately caught and executed. But Szenes expected her “suicide” to occur for she wrote in her diary just prior to her suicide mission, “Blessed is the match consumed in kindling flame.”
Another Zionist “suicide bomber” is Baruch Goldstein. On Purim morning, February 25 1994, Goldstein walked into a Muslim mosque in Hebron & opened fire killing 29 worshippers.

Goldstein knew what he was in for when he sealed the doors before opening fire: a suicide mission for the Zionist cause. For he was soon beaten to death by survivors. Goldstein is now hailed as a hero by the State of Israel which erected a shrine to him in Kiryat Arba.
Then there is the example of Irv Rubin, former head of the violent Jewish Defense League. Rubin was arrested in California in 2001 for plotting to blow up a Muslim mosque. Rubin later committed suicide in jail. Rubin is also hailed as a hero by Zionist Jews.
And let’s not forget the militant Zionist, Yigal Amir. At a Tel Aviv rally in broad daylight Amir assassinated Yitzhak Rabin on November 4 1995 “for surrendering Jewish land to Arabs.”
Moreover, in recent days, a Jewish terrorist organization known as the Bat Ayin Terrorist Cell has carried out many “suicide missions” against Arab citizens in Israel.

Given the examples of these Zionist “suicide bombers” the question arises:

Were Zionist extremists flying those 9/11 airplanes?


AN ISRAELI SECURITY COMPANY called ICTS International, owned by an Israeli, Ezra Harel, serviced all of the 9/11 airports. For some strange reason, video surveillance tapes of the passengers who boarded the 9/11 flights have not been used as evidence by the 9/11 Commission headed by the Zionist Jew, Philip Zelikow.

The hijackers were said to be 19 Arabs. Yet none of the passenger lists revealed Arab names. Somehow or other these unlisted Arab “hijackers” boarded the planes at Logan, Newark, and Dulles airports. Then within only 48 hours of the 9/11 event the FBI provided a list & even photos of the Arab “hijackers.” But of the 19 “hijackers” it is now a known fact that at least 9 of them were never on those planes but remain alive to this day.

On May 9 2008, Professor David Ray Griffin, author of 9-11 Contradictions, brought out a significant point about Mohamed Atta who was the alleged ringleader of the Arab “hijackers.” Griffen reported that Atta’s luggage never made it on board on American Airlines’ Boston Flight 11 even though there was almost an hour for the luggage to be loaded.

Atta’s luggage was used as “evidence” to prove that Arab “hijackers” took over the 9/11 planes. Found (rather “placed”) in Atta’s luggage was a copy of the Koran; an Islamic paradise wedding suit; a letter written by Atta that he planned to kill himself so that he could go to paradise as an Islamic martyr; and instructional videos for flying Boeing airliners Here & Here.

Now here’s the rub. Atta’s alleged Mitsubishi rental car was “found” in Boston Logan Airport’s parking lot containing *yet another* copy of the Koran and *yet even more* instructional videos on flying Boeing airliners Here & Here. And not only this, but Atta’s passport was “found” unsinged from the World Trade Center’s inferno a few blocks away from the catastrophe - even though Atta’s name is not listed on American Airline’s passenger list.


Dr. David Duke speaks about Obama

les juifs se réjouissent du conflit entre les Arabes et l'Iran

Shimon Pères a considéré en réaction aux accusations du Caire à Hezbollah de planifier des attentats en Egypte, que "le conflit entre les Arabes et l’Iran est fatal", accusant l’Iran de vouloir dominer le Proche-Orient, selon la radio israélienne.

Yadot Ahranot, a rapporté la déclaration de Pères à l’issue de sa rencontre avec le grand Hakham juif Ashkénaze, "ils s’entretuent sans nous, c’est une bonne chose", a-t-il indiqué.

Par ailleurs, l’analyste politique du journal Haratez a laissé entendre que "l’Egypte est parvenu à démanteler la cellule du Hezbollah, grâce à une collaboration avec les services de renseignements israéliens et washingtoniens".

Ce faisant, les forces nationales et populaires de Louxor ont annoncé leur refus de la visite qu’effectue une délégation de 25 touristes israéliens aux monuments de cette ville touristique.

Deux porte-parole de ces mouvements ont souligné que "tous les syndicats et les partis du Louxor refusent et condamnent la visite des Israéliens, les assassins des Palestiniens, les ennemis de la paix et les coupables des tueries de Gaza".
De son côté, Mohamed Ahmed Youssef, président de la chambre touristique de Louxor, a exprimé la bienvenue pour les touristes juifs. La ville a fait l’objet de mesures de sécurité draconiennes pour protéger ce groupe israélien dont les membres ont arpenté les rues de la ville à pieds.

vendredi 10 avril 2009

Propagande holocaustique

"Et pourquoi doit-on continuer à demander pardon aux Juifs"

Dans un entretien accordé au magazine flamand, P-magazine, le comédien Alex Agnew a fait cette déclaration très courageuse .

"Et pourquoi doit-on continuer à demander pardon aux Juifs parce qu’ils se sont laissé tuer dans les camps de concentration au lieu de mourir, l’arme à la main, comme mon grand-père [qui était un soldat anglais]."

"J’habite parmi des Juifs hassidiques à Berchem. Et je pense parfois : "S’ils se sont toujours comportés comme ils se comportent aujourd’hui avec nous, alors je ne suis pas surpris du sort qui leur a été réservé plusieurs fois dans l’histoire"."

Pedro Arroja: la culture juive est une culture d'agitateurs porteuse de violence

Le Professeur Pedro Arroja, qui dirige le département d’économie de l'Université Autonome de Lisbonne (UAL), a publié ce billet dans le site Portugal Contemporâneo.

" … je prévois que la crise économique actuelle va déboucher sur de la violence, comme cela s’est produit pendant la crise économique des années 30. Ce sont les Etats-Unis, la grande puissance économique de nos jours, qui seront à l’origine de la violence, comme l’a été l’Allemagne qui était la grande puissance des années 30. La violence risque de déborder les frontières américaines et, maintenant comme alors, pourrait se transformer en guerre mondiale.

La violence aux Etats-Unis sera raciale et sera déclenchée par les Noirs contre les Blancs. La crise économique aggravera profondément les conditions de vie de la communauté noire américaine, qui est déjà la plus pauvre du pays. La violence explosera chez les Noirs comme un acte de vengence contre la domination séculière exercée par les Blancs sur la société américaine – domination économique, politique, sociale, culturelle et raciale.

Le fait qu’un membre de la communauté noire préside à la Maison Blanche sera un facteur d'incitation à la violence puissant. Et le fait que 70% des Juifs – une culture d’agitateurs – ont voté pour le Parti Démocrate ne fera que favoriser l’agitation."

vendredi 3 avril 2009

Liban: Quand la Finul se comporte en force occupante

Une force de la Finul ( Force d'intérim des Nations unies au Liban) a interdit par la force à une équipe télévisée d'al-Manar accompagnée d'un député représentant de cette région, Kassem Hachem de s'approcher d'un village frontalier de Ghajar, occupé depuis la guerre de juillet 2006. Une altercation a même opposé le correspondant d'al-Manar au sud du Liban et les soldats de la brigade espagnole connus par les libanais du Sud pour leur agressivité et leur comportement d'espionnage.

Sachant que la région que l'équipe voulait visiter se situe à 2Km des fils barbelés. L'équipe était surprise de voir que le village d'Abbassiyeh voisin de celui de Ghajar est lui aussi bordé d'obstacles, comme s'il s'agissait d'y instaurer une région tampon.
Sachant que l'entité sioniste ne cesse d'ajourner son retrait de la partie libanaise de ce village. Elle s'était engagée à le faire auprès du secrétaire général des Nations Unies Ban Ki Mon en Août dernier.

Selon le député Hachem la décision de se rendre dans la partie libanaise du village Ghajar a été prise après avoir entendu les propos du chef de la diplomatie israélien, Avigdor Libermann, selon lesquels Israël ne restituera jamais les terres occupées: " nous voulions déclarer que nous insistons pour la libération de cette terre ainsi que des hameaux de Chébaa et de la colline de Kfar Chouba" a ajouté Hachem qui s'est étonné que la communauté internationale ne bronche nullement face aux propos israéliens. Pour Hachem, "cette impunité israélienne montre bien que seule l'option de la résistance libèrera les territoires occupés", que ce soit a Liban, en Syrie ou en Palestine.


les archives ottomanes révèlent les mensonges des colons qui veulent s’accaparer des terrains à Jérusalem-Est

Le refroidissement récent des relations entre Israël et la Turquie a donné un coup de fouet important à la bataille juridique menée par les familles palestiniennes qui tentent d’empêcher que des colons juifs ne s’emparent de leur quartier à Jérusalem-Est.

Hebergeur d'images


Après l’attaque de l’armée israélienne contre la Bande de Gaza en janvier, les avocats des familles ont eu pour la première fois accès aux archives du cadastre ottoman à Ankara, leur fournissant ce qu’ils disent être la preuve que les titres de propriété produits par les colons sont des faux.

Lundi [23 janvier], les avocats palestiniens ont présenté les documents ottomans à un tribunal israélien, dont on attend qu’il confirme leur validité dans les toutes prochaines semaines. Les avocats espèrent que le processus d’expulsion d’environ 500 résidents de Cheikh Jarrah sera interrompu.

L’accès sans précédent des familles aux archives turques marque peut-être un tournant qui ouvrira la voie à la réussite d’appels par d’autres Palestiniens de Jérusalem-Est et de Cisjordanie pris dans des litiges fonciers avec les colons et le gouvernement israélien.

L’intérêt pour le sort des habitants de Cheikh Jarrah a atteint son apogée en novembre dernier, lorsqu’un couple, Faouziya et Mohammed Al Kurd , a été expulsé de sa maison par un juge israélien. M. Al Kurd , atteint d’une maladie chronique, est mort quelques jours plus tard.

Ensuite, Mme Al Kurd , 63 ans, a organisé une protestation en vivant dans une tente installée sur un terrain vague près de son ancien domicile. La police israélienne a démoli la tente six fois, et Mme Al Kurd a reçu toute une série d’amendes de la municipalité de Jérusalem.

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La famille Al Kurd et quelques-uns de leurs soutiens

Les problèmes auxquels sont confrontés Mme Al Kurd et les autres résidents proviennent des revendications juridiques de l’Association des juifs sépharades, selon lesquelles elle aurait acheté la terre de Cheikh Jarrah au 19ème siècle. Les groupes de colons espèrent expulser tous les habitants, démolir leurs maisons et construire à leur place 200 appartements.

Les organisations de colons considèrent l’emplacement comme stratégique parce qu’il est proche de la Vieille Ville et des lieux saints palestiniens.

Des diplomates étrangers, dont ceux des USA, ont protesté – ce qui est inhabituel - disant que l’expulsion des familles palestiniennes saperait les fondements d’une solution à deux États du conflit israélo-palestinien.

L’aide du gouvernement turc a été cruciale, cependant, parce que la Palestine faisait partie de l’Empire Ottoman quand les transactions foncières sont supposées avoir eu lieu.

Israël et la Turquie ont été de proches alliés militaires et politiques pendant des décennies et, traditionnellement, Ankara a évité de ternir leurs relations en s’impliquant dans les litiges fonciers dans les territoires occupés. Mais il semble qu’il y ait eu une volteface dans la politique du gouvernement turc depuis un incident diplomatique entre les deux pays au sujet de la récente opération israélienne à Gaza.

Recep Tayyip Erdogan, le Premier ministre turc, a accusé son homologue israélien, Ehud Olmert, de “mensonge” et de “coup de poignard dans le dos”, ulcéré, semble-t-il, qu’Israël ait lancé son opération militaire sans l’avertir. Au moment de l’attaque, la Turquie servait de médiateur dans des négociations de paix entre Israël et la Syrie.

Quelques jours après la fin de l’attaque sur Gaza, M. Erdogan a quitté furieux une réunion du Forum Economique Mondial en Suisse, après avoir accusé Shimon Peres, le Président israélien, de « savoir très bien comment tuer. »

Selon les avocats des familles de Cheikh Jarrah, la crise dans les relations s’est traduite par une plus grande ouverture d’Ankara pour les aider dans leur bataille juridique.

Hebergeur d'images
Faouziya Al Kurd

« Nous avons remarqué un changement spectaculaire d’atmosphère, aujourd’hui, quand nous rencontrons les responsables turcs, » dit Hatem Abou Ahmed, un des avocats de Mme Al Kurd . « Avant, ils n’osaient pas contrarier Israël et nous éconduisaient avec des excuses sur les raisons pour lesquelles ils ne pouvaient nous aider. »

Il dit que les avocats des familles ont finalement été invités aux archives d’Ankara en janvier, après qu’ils eurent présenté des demandes pendant plusieurs mois auprès du consulat turc à Jérusalem et de l’ambassade turque à Tel Aviv.

En Turquie, les responsables ont retrouvé les documents demandés par les avocats et ont pu déclarer sous serment que les revendications foncières des colons étaient des faux. La recherche dans les archives ottomanes, a dit M. Abu Ahmad, n’a pu retrouver aucun titre de propriété appartenant à un groupe juif pour les terrains de Cheikh Jarrah.

« Les responsables turcs nous ont également dit qu’à l’avenir, ils nous aideraient, quelle que soit l’aide dont nous aurions besoin, et qu’ils étaient prêts à rechercher des documents similaires concernant d’autres affaires, » dit M. Abou Ahmed. « Ils nous ont même demandé si nous étions à la recherche d’autres documents. »

Ceci pourrait s’avérer important puisque la municipalité de Jérusalem menace d’une nouvelle campagne de démolition de maisons contre les Palestiniens. La semaine dernière, Nabil Abou Roudeina, porte-parole du Président palestinien Mahmoud Abbas, a qualifié la récente émission de dizaines d’ordres de démolition à Jérusalem de « nettoyage ethnique ».

Les groupes juridiques palestiniens affirment régulièrement que les colons font des faux dans le but de saisir les terres de propriétaires palestiniens privés, mais il leur est très difficile d’apporter la preuve des falsifications.

À la fin de l’année dernière, l’agence de presse Associated Press a révélé une escroquerie de colons concernant la terre sur laquelle ils avaient bâti l’avant-poste de Migron, près de Ramallah, qui héberge plus de 40 familles juives. Les documents des colons avaient prétendument été signés par le propriétaire palestinien, Abdel Latif Sumarin, en Californie, en 2004, alors qu’il était mort en 1961.

Les familles de Cheikh Jarrah ont échoué dans leurs demeures actuelles après avoir été obligées de fuir le territoire qui est devenu Israël pendant la guerre de 1948. La Jordanie, qui contrôlait Jérusalem-Est jusqu’à son occupation par Israël en 1967, et les Nations Unies, avaient donné aux réfugiés des parcelles sur lesquelles construire leurs maisons.

Mme Al Kurd a dit qu’elle resterait sous sa tente jusqu’à ce que justice lui soit rendue.

« Ma famille est originaire de Talbiyeh, » dit-elle, se référant à ce qui est devenu aujourd’hui un des quartiers les plus riches de Jérusalem-Ouest. « Je n'ai pas le droit de revenir dans la maison dont je suis légalement propriétaire, mais on l’a donnée à des colons à qui elle n’a jamais appartenu. »

Hebergeur d'images
La maison de la famille Al Kurd. À droite leur appartement, à gauche celui des colons usurpateur.

Source de l'original : The National

jeudi 2 avril 2009

Russie : Deux Orang- Outans Antisémites

A Moscou, le Cirque Nikulina a introduit dans son programme une note Casher, en montrant un mariage juif célébré entre deux Orang -Outans.

Selon le JTA ( Jewish Telegraphic Agency) le spectacle se passe ainsi :

Un homme déguisé en Juif Hassidique - Non, ce n'est pas Dieudonné exilé ! - conduit un Orang - Outan en costume kippa, et sa belle Orang-Outan en robe de mariée au son d'une marche nuptiale vers la Houpah, sorte de tente sous laquelle est célébré le mariage juif.

A Moscou, même si on trouve le show un peu bébète, les deux Ourang- Outans, et leur maître ont échappé à toute poursuite pour antisémitisme.

Ouf !

Le chef du Congres Juif Mondial Russe lui-même, Motya Chlenov, a trouvé cela pas très "smart", mais s'est empressé d'ajouter que cela n'avait certainement pas un caractère antisémite.

Et qu'en serait-il ici en France ?

Que ferait la LICRA ?

Irait-elle chercher des poux dans la tête de ces deux Ourang -Outans et porterait-elle plainte sur le champ contre eux pour antisémitisme ce premier avril ?

Une chose est sûre, les Orang-Outans sont une espèce en voie de disparation - 50 à 60 000 vivent actuellement dans la nature - comme le sont les Juifs, les Vrais.

Pas ceux alignés derrière le "Juif Nouveau", crée par le Sionisme et défroqué de son Humour Juif.

C'est ce même Sionisme dont la LICRA fait la promotion à longueur de procès politiques en utilisant l'accusation d'antisémitisme comme Arme de Dissuasion Massive ( ADM).

Réponse ( fictive) de la LICRA au délateur de service


Nous accusons réception de votre signalement en date du 1er Avril.

C’est un signalement extrêmement intéressant. A première vue, les deux Orang-Outans sont effectivement définis en fonction de leur religion et cela semble constituer un acte à caractère antisémite.

Nous prendrons le temps de vérifier si les limites à la liberté artistique ont été dépassées et si c’est le cas, nous le dénoncerons aux autorités compétentes.

Merci pour votre vigilance et votre confiance

Le service juridique

LICRA (Ligue Internationale Contre le Racisme et l'Antisémitisme) - PARIS


Communautarisme juif dans les médias francais

Black-out des medias contrôlés par les Juifs

Le black-out médiatique sur ce document secret assez surprenant prend un sens et donne un crédit imprévu à l’affaire. L’enquête audacieuse de la CIA, sans doute commanditée du temps de l’administration Bush, ressort à point nommé sous l’effet d’une fuite organisée.

Deux semaines après les révélations du rapport secret de la CIA concernant les « incertitudes sur l’avenir de l’Etat israélien » commenté par Franklin Lamb, avocat nord-américain dans une chaîne privée, on observe le même silence gêné dans les médias habituellement réactifs sur tous les sujets qui touchent à ce pays. Quelques rares réactions ont toutefois été relevées ici et là non pour démentir, mais pour mettre à l’index le magistrat jugé hostile aux thèses sionistes. Mais l’homme n’est pas l’auteur de l’analyse. Il s’agit de toute évidence d’un message non codé à l’adresse des stratèges israéliens du chaos qui aspirent toujours à un pays avec une gouvernance apocalyptique. Certains membres influents de la commission des renseignements du Sénat américain ont reçu ce rapport qui développe une série de facteurs objectifs annonciateurs d’une fatalité inscrite dans les principes fondateurs de cet Etat. En tout état de cause, ces prévisions ne sauraient être jugées comme une offensive anti-israélienne sachant le statut privilégié de l’Etat juif au sein de la classe dirigeante américaine et les vieilles alliances qui scellent la CIA au Mossad. Mais voici que le vent tourne du côté de l’opinion publique américaine et en Europe. Au sein de l’Union européenne, des voix s’élèvent pour rappeler Israël à l’ordre et l’obliger au respect de ses engagements en termes de droits de l’homme.

L’enjeu consiste en un volume d’échanges de 25 milliards d’euros. Et ces privilèges risquent la remise en cause, sous l’effet des pétitions en vue d’en finir avec la politique d’arrogance. L’analyse de la CIA, qui se fonde sur des paramètres politiques économiques et sociologiques, évalue la fracture comme un avertissement que les dirigeants israéliens devraient prendre au sérieux, rapporte l’avocat sur la chaîne Press TV. Les arguments se basent sur des éclairages politiques internes et externes et des facteurs psychologiques pertinents, notamment les sentiments de désarroi qui s’emparent de nombreux israéliens qui aspirent à un mieux-être. Les déçus de l’idéal sioniste se recrutent notamment parmi la masse des 500 000 porteurs de passeports américains qui vivent en Israël et nourrissent le secret projet de retourner aux USA ; l’ancienne patrie aux valeurs sûres. 300 000 d’entre eux sont originaires de la seule Californie. Le même sentiment s’empare du million et demi de juifs originaires de Russie. L’étude met en exergue un indicateur qui ne trompe pas, à savoir la hausse des demandes de passeports auprès des autorités d’Europe occidentale et les Etats-unis. Le rapport de la CIA prévoit ainsi un exode de 2 millions de Juifs dans les prochaines 15 années. C’est un chiffre colossal pour une population de 7 150 000 habitants, dont 5 415 000 Juifs, selon le recensement de 2007. Elle révèle une baisse de natalité chez les femmes juives à 2,8 enfants contre 3,7 chez les femmes palestiniennes. La croissance démographique de la population palestinienne est prise en compte par l’état-major israélien comme un objectif militaire et ne s’embarrasse d’aucun scrupule pour mener à Ghaza une conduite d’infanticide d’une sauvagerie rarement égalée. Ces crimes laissent des effets auprès de l’opinion mondiale.

432 enfants ont été tués au cours des raids contre Ghaza et, souvent, ils ont été froidement abattus à bout portant. Le blocus contre une population d’un million et demi de personnes enserrées continue son œuvre mortelle, en particulier sur les femmes et les enfants. L’analyse américaine prévoit un déplacement de la solution à deux Etats vers un Etat unique, seule solution pour empêcher l’apartheid tout en permettant le retour des réfugiés palestiniens de 1947 / 48 et 1967 comme condition à une paix durable dans la région. Cette notion d’Etat unique que la CIA reprend à son compte est apparue en novembre 2007 dans la déclaration de Londres, signée par un grand nombre d’intellectuels. L’idée gagne les esprits, notamment aux Etats-Unis où elle est soutenue dans les campus. Le rapport de la CIA considère l’ancien modèle sud-africain de l’apartheid similaire à la situation politique et sociale qui prévaut actuellement en Israël où les Palestiniens sont soumis au même régime de séparation raciale. Ce déni de justice, basé sur la spécificité ethnique et religieuse, est l’un des fondements du sionisme. Il détermine la politique de terreur génocidaire contre le peuple palestinien depuis 60 ans. C’est un facteur de blocage pour toute solution de paix. Bon nombre de dirigeants israéliens l’ont compris. Mais aucun d’entre eux n’a le poids charismatique suffisant pour défier ouvertement une partie de l’opinion israélienne, surchauffée par les discours rabbiniques qui ouvrent droit à un sentiment de toute puissance et d’impunité. Les dirigeants de l’Etat hébreux ont-ils eu connaissance des conclusions de la CIA ? Sans aucun doute. En janvier déjà, Ehud Olmert, Premier ministre sortant, a osé dire que « si le jour où la solution à deux Etats s’effondre et que nous devons faire face au même style de combat qu’en Afrique du Sud, concernant l’égalité des droits de vote, alors pour l’Etat d’Israël c’est fini ». Ce constat à lui seul résume et confirme les thèses de la CIA sur l’avenir d’Israël.

Par Rachid Lourdjane