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Tuesday, April 30, 2024


Tax Time and Walpurgisnacht


There is something sinister about the Canadian Tax system. It is declared that we must file taxes by Midnight April 30. This is Walpurgisnacht, or night of the witches, the ancient pagan festival of fire; Beltane, and consumption of the last of the salted meat from harvest in celebration of the new life of spring.

Death and Taxes as they say. Leads to rebirth new life.

Walpurgisnacht,night of the witches the celebration of the end of darkness and the fire rituals of spring. We pays our taxes and hopes we gets some back from the tax man. A sacrifice, even if it is in coin, as the season demands.

Goethe and Mendelssohn express this Euroean pagan tradition in verse and song.
Mendelssohn's Choral arrangement is a modernist paenan to paganism. But damn we still must give unto Caesar; the real meaning of the festival of fools........

Mendelssohn’s Walpurgisnacht
Conductor : 
Valérie Fayet
Walpurgis Night, based on a work by Goethe, celebrates the popular tradition which talks about pagan gatherings taking place on the “witches' mountain” during the night of May 1 st.
Mendelssohn's work is admirably clear, colourful and full of energy.

Die erste Walpurgisnacht Op. 60: So weit gebracht, dass wir bei Nacht
Listen
Die Erste Walpurgisnacht, cantata for chorus & orchestra, Op. 60 So weit gebracht, daß wir bei Nacht
Composed by Felix Mendelssohn
Performed by Chamber Orchestra Europe
Conducted by Nikolaus Harnoncourt

A period of travel and concert-giving introduced Mendelssohn to England, Scotland (1829) and Italy (1830-31); after return visits to Paris (1831) and London (1832, 1833) he took up a conducting post at Düsseldorf (1833-5), concentrating on Handel's oratorios. Among the chief products of this time were The Hebrides (first performed in London, 1832), the g Minor Piano Concerto, Die erste Walpurgisnacht, the Italian Symphony (1833, London)

5. Die Erste Walpurgisnacht, Op. 60: Ouverture: 1. Das schlechte 2. Der Ubergang zum Fruhling -
6. Die Erste Walpurgisnacht, Op. 60: I Es lacht der Mai! -
7. Die Erste Walpurgisnacht, Op. 60: II Konnt ihr so verwegen handeln? -
8. Die Erste Walpurgisnacht, Op. 60: III Wer Opfer heut' zu bringen scheut -
9. Die Erste Walpurgisnacht, Op. 60: IV Verteilt euch hier -
10. Die Erste Walpurgisnacht, Op. 60: V Diese dumpfen Pfaffenchristen - Kommt mit Zacken und mit Gabeln -
11. Die Erste Walpurgisnacht, Op. 60: VII So weit gebracht - VIII Hilf, ach hilf mir, Kriegsgeselle - IX Die Flamme reinigt sich vom Rauch -
O+1+2.nwc:0: Overture
:1: Now may again
:2: Know ye not a deed so daring?
3+4.nwc :3: The man who flies
:4: Disperse, ye gallant men
5+6+7+8+9.nwc:5: Should our Christian foes assail us
:6: Come with torches brightly flashing
:7: Restrain'd by might
:8: Help, my comrades
:9: Unclouded now, the flame is bright


"...don't you think this could become a new kind of cantata?" Rituality, Authenticity and Staging in Mendelssohn’s Walpurgisnacht

Assuming a potential analogy between art and ritual, or between art and the interpretation of ritual as a Gesamtkunstwerk, 
the question arises as to what degree boundaries or transitions between aesthetic presentation, staging and identification with ritual can be determined in art. This topic could be discussed in terms of reception-aesthetics, with the question of the participation of an implicit or exclusive audience in ritual or in art. On the other hand, the perspective of this question can also be developed, as in this article, in terms of production-aesthetics, using the model of a musical composition based on a preexisting literary text. In Goethe's and Mendelssohn's texts,' not only their cultic-religious rituality will be investigated, but also the problem of how far beyond the cultic subject the immanent formative principles of ritual in terms of music are effective. Although in his early ballad Die erste Walpurgisnacht (The First Walpurgis Night) of 1799 Goethe distinguished the pagan Walpurgis night from the classical and romantic in both stages of Faust, in his own way Mendelssohn related these three forms of ritual directly to one another within one work.

Cantata - LoveToKnow 1911

In modern times the term cantata is applied almost exclusively to choral, as distinguished from solo vocal music. There has, perhaps, been only one kind of cantata since Bach which can be recognized as an art form and not as a mere title for works otherwise impossible to classify. It is just possible to recognize as a distinct artistic type that kind of early r9th-century cantata in which the chorus is the vehicle for music more lyric and songlike than the oratorio style, though at the same time not exclude ing the possibility of a brilliant climax in the shape of a light order of fugue. Beethoven's Glorreiche Augenblick is a brilliant "pot-boiler" in this style; Weber's Jubel Cantata is a typical specimen, and Mendelssohn's Walpurgisnacht is the classic.

The Jews seem fated to wanDer forever among other nations and be faced perpetually with minority status and a legitimate pressure to acculturate and assimilate. If one compares the ending of The Eternal Road to Felix Mendelssohn's setting of Goethe's Die erste Walpurgisnacht, one is struck by a vital difference. Mendelssohn, although bearing the most celebrated name in early nineteenth-century German-Jewish history, had been converted and become a devout Protestant. Nevertheless through his music he celebrated with empathy and pride the courageous resistance of the Druids to the siege on their traditions and beliefs laid by violent Christian attackers. In contrast, The Eternal Road ends much more ambiguously with a vague hope for a return to Zion among a defeated and divided community, bowing to a fate of perpetual exclusion, persecution, and powerlessness.


Mendelssohn, Goethe, and the Walpurgis Night

The Heathen Muse in European Culture, 1700-1850
John Michael Cooper


Mendelssohn, Goethe, and the Walpurgis Night is a book about tolerance and acceptance in the face of cultural, political, and religious strife. Its point of departure is the Walpurgis Night. The Night, also known as Beltane or May Eve, was supposedly an annual witches' Sabbath that centered around the Brocken, the highest peak of the Harz Mountains.
After exploring how a notoriously pagan celebration came to be named after the Christian missionary St. Walpurgis (ca. 710-79), John Michael Cooper discusses the Night's treatments in several closely interwoven works by Goethe and Mendelssohn. His book situates those works in their immediate personal and professional contexts, as well as among treatments by a wide array of other artists, philosophers, and political thinkers, including Voltaire, Lessing, Shelley, Heine, Delacroix, and Berlioz.
In an age of decisive political and religious conflict, Walpurgis Night became a heathen muse: a source of spiritual inspiration that was neither specifically Christian, nor Jewish, nor Muslim. And Mendelssohn's and Goethe's engagements with it offer new insights into its role in European cultural history, as well as into issues of political, religious, and social identity -- and the relations between cultural groups -- in today's world.


Among some of his (Goethe’s) most engaging/compelling musical experiences of his late maturity were the visits of Felix Mendelssohn, who was 12 years old in 1821 and had been introduced to Goethe personally in Weimar by his (Mendelssohn’s) teacher, Zelter. Further visits took place in 1822, 1825, and 1830. Goethe had Mendelssohn play for him and explain to him technical matters concerning music and music history. This relationship became one of tender devotion on the part of Goethe towards Mendelssohn: in 1822 Goethe said to Mendelssohn: “I am Saul and you are my David,” and in his last letter to Mendelssohn, Goethe began with “My dear son.” Mendelssohn dedicated his Piano Quartet in B minor, opus 3 to Goethe and composed music for “Die erste Walpurgisnacht” (1st version in 1832)…. Goethe was eager to hear instrumental music which was played by Reichardt, Kayser, Zelter, Eberwein, Hummel, Spohr, Beethoven, Baron Oliva, Szymanowska (female pianist), J. H. F. Schütz, and finally by Mendelssohn whom he repeatedly asked to play something for him.”]


Mendelssohn's Die erste Walpurgisnacht, one of his greatest cantatas, was based on Goethe's Faust, and on Goethe's personal interpretation of the scene (Grove Dictionary 146). Mendelssohn's friendship with the poet lasted for a great many years, up until Goethe's death in 1832.

The first Walpurgisnacht

The Ouverture represents the transition from the winter to spring. The beginning in A-Moll is overwritten with “the bad weather”, while with the idiom into the Dur variant approaching the Walpurgisnacht in spring is announced. It is described in the following, as the priests and Druiden of the Celts meet secretly in the inhospitable mountains of the resin, in order to address after old custom with fire their prayer to the all father of the sky and the earth. Since their rites are forbidden by the Christian gentlemen however, everything must happen in the secret one. With cheat and to linings the soldiers of the Christians were frightened in such a manner that the Celts in peace can celebrate their Walpurgisnacht.
There are two Walpurgisnächte in Goethe's work. Admits is above all that from that fist I, in which a typical Hexensabbat is sworn to in visionär grotesque way. On the other hand Goethe takes poem the first Walpurgisnacht a heidnisches victim celebration developed to 1799 in that during thunderstorm eight to the cause to confront two incompatible ways of thinking and being LV each other.
Whole 19. Through century the romantic composers let themselves fist be inspired again and again from the picture world of the I and fist II, while the first Walpurgisnacht remained almost unknown. Only Carl Friedrich Zelter, Goethe friend and musical advisor, have try, the poem tone. It kept full fifteen years it under its papers, before it took distance finally from a project, which exceeded its imagination.
That was introduced by Zelter at that time twelve-year-old boy Mendelssohn with around sixty years the older Olympier Goethe, whom time and fame had coined/shaped. By Beethoven and Schubert to judge, understood the old gentleman not much about music. In its youth he had heard some of the Mozarts' works, whose clarity and harmony it zollte still at the age attention and acknowledgment; and it found favours to feel with the citizen of Berlin miracle child from good family the aftereffect of those melodies in those the ideal of its own youth lived. It would be inaccurate to speak of a co-operation between Goethe and Mendelssohn. The first important piece, to which the poet energized the young musician, was the Ouvertüre sea silence and lucky travel, which arrived only in the year 1832, Goethe's death year, at the public performance. That Goethe would have known to appreciate a music, so clearly under Beethovens the influence is to be doubted. Just as little it the score of the first Walpurgisnacht would have probably behagt. The work, in which orchestras and voices verwoben closely into one another are, becomes not completely fair the central thought of the artist Philosphen. From its “Faible for witches” seduced, Mendelssohn stated little interest in the deeper meaning of the poem: the always-lasting conflict between the instinktiven natural forces on the one hand and the mental clarity of a thought world coined/shaped by the clearing-up on the other hand. With the primarily romantic treatment of the article it remains on the level of a descriptive poem and tears us in tumbles uncontrolled thunderstorm eight.
The 1831 completed first minute of the score experienced substantial changes, before she arrived to 1842 at the premiere. Goethe did not experience no more, which regulation to his verses assign became, whose Vertonung lends a fascinating juvenile fire to them. Mendelssohn proves here as genuine romantics. It uses a pallet of magnificent tone qualities, lets the horns from the supple fabric of the Streicher step out and gives to the Holzbläsern a most personal note. The choirs are from a Schlichtheit, which lends occasionally the serious character of a Volksliedes to them, while proper large airs are assigned to the soloist.
The whole wealth of the romantic opera is united in this musical illustration of a poem, which reminds at the Feenzauber of shakespearscher scenes. The choir of the Druiden (No. 6 of the score) is from an imaginativeness, which only the late Verdi in the last act of its Falstaff reaches again. The composer, at whom Goethe estimated the causing its own youth, somehow not completely up-to-date one, appears here surprisingly as one of the prophets of the music 19. Century. With deciveness it secures the transition from Beethoven to the large rhapsodies of Brahms.
Jean Francois Labie
(Translation: Ingrid trusting man)


G O E T H E ' S   P A G A N   P O E T R Y

Goethe, a genius with unmistakable Pagan sympathies,
excelled as a poet, dramatist, novelist, essayist,
philosopher and scientist (his works occupy 140
volumes!). Here are several of his Pagan poems,
including his ballade "The First Walpurgis-Night," in
which the Pagans score a Discordian victory over their
oppressors. (I'm sure Goethe now dwells happily among
the Pagan Gods.) The ballade has been set to music by
Mendelssohn (Die Erste Walpurgisnacht), which is quite
good, but not suitable for small group performance.
Perhaps the Muses will help some modern Pagan to
compose a version for contemporary witches' sabbats.
Although only the God (Allvater) is mentioned, I've
left Goethe's text unchanged; it's easy to substitute
"Mother" for some or all of the "Father"s if you like.
-- John Opsopaus


THE FIRST WALPURGIS-NIGHT
Johann Wolfgang von Goethe

A DRUID.

Sweet smiles the May!
The forest gay
From frost and ice is freed;
No snow is found,
Glad songs resound
Across the verdant mead.
Upon the height
The snow lies light,
Yet thither now we go,
There to extol our Father's name,
Whom we for ages know.
Amid the smoke shall gleam the flame;
Thus pure the heart will grow.

THE DRUIDS.

Amid the smoke shall gleam the flame;
Extol we now our Father's name,
Whom we for ages know!
Up, up, then, let us go!

ONE OF THE PEOPLE.

Would ye, then, so rashly act?
Would ye instant death attract?
Know ye not the cruel threats
Of the victors we obey?
Round about are placed their nets
In the sinful Heathen's way.
Ah! upon the lofty wall
Wife and children slaughter they;
And we all
Hasten to a certain fall.

CHORUS OF WOMEN.

Ay, upon the camp's high wall
All our children loved they slay.
Ah, what cruel victors they!
And we all
Hasten to a certain fall.

A DRUID.

Who fears to-day
His rites to pay,
Deserves his chains to wear.
The forest's free!
This wood take we,
And straight a pile prepare!
Yet in the wood
To stay 'tis good
By day till all is still,
With watchers all around us placed
Protecting you from ill.
With courage fresh, then, let us haste
Our duties to fulfil.

CHORUS OF WATCHERS.

Ye valiant watchers now divide
Your numbers through the forest wide,
And see that all is still,
While they their rites fulfil.

A WATCHER.

Let us in a cunning wise,
Yon dull Christian priests surprise!
With the devil of their talk
We'll those very priests confound.
Come with prong and come with fork,
Raise a wild and rattling sound
Through the livelong night, and prowl
All the rocky passes round.
Screech-owl, owl,
Join in chorus with our howl!

CHORUS OF WATCHERS.

Come with prong, and come with fork,
Like the devil of their talk,
And with wildly rattling sound,
Prowl the desert rocks around!
Screech owl, owl,
Join in chorus with our howl!

A DRUID.

This far 'tis right,
That we by night
Our Father's praises sing;
Yet when 'tis day,
To Thee we may
A heart unsullied bring.
'Tis true that now,
And often, Thou
Favorest the foe in fight.
As from the smoke is freed the blaze,
So let our faith burn bright!
And if they crush our olden ways,
Who e'er can crush Thy light?

A CHRISTIAN WATCHER.

Comrades, quick! your aid afford!
All the brood of hell's abroad:
See how their enchanted forms
Through and through with flames are glowing!
Dragon-women, men-wolf swarms,
On in quick succession going!
Let us, let us haste to fly!
Wilder yet the sounds are growing,
And the arch fiend roars on high;
From the ground
Hellish vapors rise around.

CHORUS OF CHRISTIAN WATCHERS.

Terrible enchanted forms,
Dragon-women, men-wolf swarms!
Wilder yet the sounds are growing!
See, the arch fiend comes, all-glowing!
From the ground
Hellish vapors rise around.

CHORUS OF DRUIDS

As from the smoke is freed the blaze,
So let our faith burn bright!
And if they crush our olden ways,
Whoe'er can crush Thy light?

[Bowring translation]


THE CONSECRATED SPOT

When in the dance of the Nymphs, in the
moonlight so holy assembled,
Mingle the Graces, down from Olympus in secret
descending,
Here doth the minstrel hide, and list to their
numbers enthralling,
Here doth he watch their silent dances'
mysterious measure.
[tr. Bowring]


[All selections from "The Poems of Goethe," New York:
John D. Williams, 1882.]

finis


The Romantic Mendelssohn: The Composition of Die erste Walpurgisnacht

THE FAUST LEGEND IN MUSIC


Monday, April 30, 2007




Wednesday, April 03, 2024

 

Spring Traditions and Celebrations: The Past, The Present and the Future of Farming


The Fight Between Carnival and Lent (1559) by Pieter Bruegel the Elder

Introduction

Eleanor Parker writes in her book, Winters in the World, that “in Anglo-Saxon poetry winter is often imagined as a season when the earth and human beings are imprisoned, kept captive by the ‘fetters of the frost’. Naturally enough, then, spring is associated with images of liberation and freedom once those fetters are released.” (p. 93) Even the title of the book, Winters in the World, described one’s age; e.g., I have 30 winters in the world, a recognition of the harshness of the winters which one had survived.

Historically, the transition from winter to spring was symbolised by many traditions that reflected the end of difficult times and the coming of the new season of growth and rebirth. These traditions ranged from the celebration of vegetation deities through fertility rites, and the public rituals associated with Carnival/Fat Tuesday (February/March), Lent (February/March), Easter (fires/eggs/hares) (March/ April) and Rogation Days (April). Many rituals were taken over by the Christian church and given new meanings which themselves are now being secularised.

However, since the development of industrial farming in the early twentieth century, the connection between local farming and spring rituals associated with the land have declined and taken on a commercialised aspect separated from nature. We can see this with Carnival and Easter, while Lent fasting is not practised so much anymore.

This is not to say that the ending of the underlying reasons for carnival and the fasting of Lent; i.e., the finishing up of winter stocks and the privation until new crops grew, is such a bad thing, but our dependence on the current global system of industrial farming is worrying at a time when climate change is affecting food production around the world.

This change is also partly due to unsustainable agricultural methods that are negatively affecting our ability to farm in the future; for example, the spread of desertification, whereby fertile areas become arid due to the overexploitation of soil.

Furthermore, supermarkets packed to the gills with produce from all over the world deflects our attention from looming disasters. In Ireland we know the difference between famine (widespread scarcity of food) and hunger (in Irish Gaelic, An Gorta Mór, the great hunger) … ‘when a country is full of food and exporting it’.

Moreover, governmental measures to deal with land issues may be too little too late, or ineffective, as new laws are simply ignored by vested interests.

The Past

Vegetation Deities and Fertility Rites

From earliest times our relationship with nature had an element of awe and respect that resulted in the belief in vegetation deities “whose disappearance and reappearance, or life, death and rebirth, embodies the growth cycle of plants.” Many vegetation deities were also considered fertility deities, that is, “a god or goddess associated with fertility, sex, pregnancy, childbirth, and crops.”

In Mesopotamian culture (dating back to the mid-4th millennium BCE) religion “involved the worship of forces of nature as providers of sustenance” and which later became personified as a range of gods with different functions. Natural phenomena in nature were seen to be directed by nature spirits, thus:

A nature deity can be in charge of nature, a place, a biotope, the biosphere, the cosmos, or the universe. Nature worship is often considered the primitive source of modern religious beliefs and can be found in pantheism, panentheism, deism, polytheism, animism, Taoism, totemism, Hinduism, shamanism, some theism and paganism.

In some cases the gods die and later return to life, particularly in religions of the ancient Near East. These dying-and-rising, death-rebirth, or resurrection deities are associated with the seasons as allegories of the death of nature and the rebirth of nature during spring; for example, Osiris, the god of fertility, agriculture, the afterlife, the dead, resurrection, life, and vegetation in ancient Egyptian religion, and Persephone in Greece, the goddess of spring and nature whose return from the underworld each spring is a symbol of her immortality.

Persephone, Queen of the underworld, Goddess of spring, the dead, the underworld, grain, and nature
Statue of syncretic Persephone-Isis with a sistrum. Heraklion Archaeological Museum, Crete

Similarly, many later Roman gods and goddesses were the subjects of fertility rites and celebrations. The festival of Liberalia was held on the 17th March to celebrate the spring growth. Liber was one of the original Roman gods. A favourite of the plebeians, he was the god of fertility and wine. His festival, the Liberalia, was an occasion to mark the return of life:

The celebration was meant to honor Liber Pater, an ancient god of fertility and wine (like Bacchus, the Roman version of the Greek god Dionysus). Liber Pater was also a vegetation god, responsible for protecting seed. Again like Dionysus, he had female priestesses, but Liber’s were older women known as Sacerdos Liberi. Wearing wreaths of ivy, they made special cakes, or libia, of oil and honey which passing devotees would have them sacrifice on their behalf. Over time this feast evolved and included the goddess Libera, and the feast divided so that Liber governed the male seed and Libera the female.

The Present

Carnival / Mardi Gras (Fat Tuesday) (February / March)

Of all the ancient festivals that survived into current times Carnival is probably the most prominent.  Winter spirits have been forced out to make way for the new season since antiquity. Carnival symbolised this transition from winter to summer and darkness to light. The carnival was a feast whereby ordinary people feasted on the last of the winter stocks before they rotted. This in turn created the obligatory restraint and fasting until new produce was available. The Christian festival consists of Quinquagesima or Shrove Sunday, Shrove Monday, and Shrove Tuesday or Mardi Gras (Fat Tuesday). Therefore:

Carnival typically involves public celebrations, including events such as parades, public street parties and other entertainments, combining some elements of a circus. Elaborate costumes and masks allow people to set aside their everyday individuality and experience a heightened sense of social unity. Participants often indulge in excessive consumption of alcohol, meat, and other foods that will be forgone during upcoming Lent.

Carnival in Rome, c. 1650

The phrase ‘Shrove Tuesday’ comes from ‘shrive’ to be absolved of one’s sins and therefore shriven before the start of Lent. It is also the last day of the Christian liturgical season which in French is known as Mardi Gras (Fat Tuesday) the last night of eating well before the ritual fasting beginning on the next day, Ash Wednesday.

Lent (February / March)

Lent begins on Ash Wednesday and lasts around six weeks. In this Christian religious observance, (according to the Gospels of Matthew, Mark and Luke) Jesus Christ spent 40 days fasting in the desert and enduring temptation by Satan. The word Lent comes from the lengthening days of spring and is considered a period of grief which ends with the celebrations of Easter.

Lent observers, including a confraternity of penitents, carrying out a street procession during Holy Week, in Granada, Nicaragua. The violet color is often associated with penance and detachment. Similar Christian penitential practice is seen in other Christian countries, sometimes associated with fasting.

Easter (March / April)

Easter is derived from pagan customs that celebrated the victory of Spring over Winter. They lit fires that helped to accelerate the end of Winter and spread the ashes over the fields to help fertilise the soil in fertility rites. Easter bonfires “have been a tradition in Germany since the 11 century. The Christians adopted the pagan custom and reinterpreted it. The fire was now seen as the light of Jesus, reminding people of the life and resurrection of Christ.” The Christian festival commemorates the resurrection of Jesus from the dead after his crucifixion by the Romans at Calvary c. 30 AD. Easter is also called Pascha (Aramaic, Greek, Latin) or Resurrection Sunday.

Other cultural traditions associated with Easter include Easter parades, communal dancing (Eastern Europe), the Easter Bunny and egg hunting. It is likely that the eggs and the prodigious reproduction of rabbits and hares led to their depiction as symbols of fertility.

Rogation Days (April)

Rogation Days follow some weeks after Easter when processions are formed to pray or beseech (Latin ‘rogare’) God for protection from natural disasters such as hailstorms, floods, and droughts and to ask for blessings on the fields. Rogation processions started at a very early date in order to counteract the Roman Robigalia processions that the pagans made in honor of their gods:

The Robigalia was a festival in ancient Roman religion held April 25, named for the god Robigus. Its main ritual was a dog sacrifice to protect grain fields from disease. Games (ludi) in the form of “major and minor” races were held. The Robigalia was one of several agricultural festivals in April to celebrate and vitalize the growing season, but the darker sacrificial elements of these occasions are also fraught with anxiety about crop failure and the dependence on divine favor to avert it.

Blessing the Fields on Rogation Sunday at Hever, Kent in 1967

As can be seen in these regular prayers, blessings, and processions throughout the Spring season, the anxiety of the people regarding their crops shows a deep understanding of the vagaries of nature and an awareness of their lives’ dependence on the health of their cultivation work.

The Future

Industrial Farming

By the early twentieth century agriculture started to change due to new developments that brought in the era of industrial farming. Previously a wide variety of foods were produced by many small farms. However, that was all about to change as modern science was applied to various aspects of farming:

In 1909, a scientific breakthrough by German chemist Fritz Haber—the “father of chemical warfare”—enabled the large-scale production of fertilizer (and explosives), igniting the industrialization of farming. Synthetic fertilizers, along with the development of chemical pesticides, allowed farmers to increase their crop yields (and their profits). Farmers began specializing in fewer crops, namely corn and soy, grown to feed farmed animals. Chickens became the first factory farmed animal when a farmer decided to try to raise ten times as many birds in a chicken house that was only built for 50. Other farmers followed suit.

Thus followed the new era of industrial farming. The effect of mass production led to the use of antibiotics, selective breeding to increase the size of farm animals, and the mechanisation of slaughter houses.

These developments led to the collapse of the many small farmers who could not compete with farming on an industrial scale. For example, now in the USA “small independent and family-run farms use only 8% of all agricultural land. In just under a century, and especially since the 1960s, agriculture has become dominated by large-scale multinational corporations. Driven by profit, these food giants rely on practices that, by design, exploit and abuse animals, destroy natural habitats, and generate pollution”.

Seed corn is being harvested outside of Bode, Iowa, September 17, 2017.  USDA Photo by Preston Keres

In more recent decades industrialisation has led to more innovations in “agricultural machinery and farming methods, genetic technology, techniques for achieving economies of scale in production, the creation of new markets for consumption, the application of patent protection to genetic information, and global trade.”

This type of intensive farming has a low fallow ratio, and a high level of agrochemicals and water, producing higher crop yields per unit land area. Most of the meat, dairy products, eggs, fruits, and vegetables available in supermarkets are produced by such farms.

Costs to the Environment

Despite the current massive production of food globally, industrialized farming has costs that do not augur well for the future. It has been noted that intensive farming pollutes air and water (through the release of manure, chemicals, antibiotics, and growth hormones), destroys wildlife, facilitates the spread of viruses from animals to humans, fosters antimicrobial resistance, and is linked to epidemics of obesity and chronic disease, through the production of a wide variety of inexpensive, calorie-dense and widely available foods.

Regenerative Agriculture

The increasing awareness of the types of problems that intensive farming could be leading us to in the future is turning some farmers back to more traditional methods of farming. Regenerative agriculture focuses on “topsoil regeneration, increasing biodiversity, improving the water cycle, enhancing ecosystem services, supporting biosequestration, increasing resilience to climate change, and strengthening the health and vitality of farm soil.” Regenerative agriculture also includes different philosophies of farming such as permaculture, agroecology, agroforestry, restoration ecology, crop rotation, and uses “no-till” and/or “reduced till” practices often described as sustainable farming.

Nature Restoration and Practice

The negative aspects of industrial farming have come to the notice of governmental bodies such as the EU parliament which has adopted a law to restore habitats and degraded ecosystems in all member states. It notes that “over 80% of European habitats are in poor shape” and “sets a target for the EU to restore at least 20% of the EU’s land and sea areas by 2030 and all ecosystems in need of restoration by 2050.”

However, resistance to positive changes and procrastination deal serious blows to good intentions. The recent referral of Ireland to the EU Court of Justice for failing to halt the continued cutting of peat in areas designated to conserve raised bogs and blanket bogs is a good example. The infringement is one of the longest running infringement cases in Europe, having begun in 2010.

Conclusion

Our long running relationship with nature has benefited from science in the form of the production of plentiful food on a global scale. Yet our deep respect for nature in the past was partly due to our lack of understanding of the processes of biology which led to much anxiety and fear of starvation. All of the polytheistic and monotheistic debates over the influence of gods and goddesses or God have been replaced by scientific processes, but no less anxiety about the future of farming. Farming has always been reliant on predictability as plants are very sensitive to sudden climatic changes such as drought or frost, which can destroy a crop overnight (unseasonal frost) or slowly (extreme drought). Such incidences of crop failures are sporadic if examined on a global scale, but if these incidences multiply rapidly then we will see food price rises and their disastrous social consequences. A new respect for nature is called for that echoes down the centuries when those that did not heed the warnings witnessed the collapse of civilisations.


Caoimhghin Ó Croidheáin is an Irish artist, lecturer and writer. His artwork consists of paintings based on contemporary geopolitical themes as well as Irish history and cityscapes of Dublin. His blog of critical writing based on cinema, art and politics along with research on a database of Realist and Social Realist art from around the world can be viewed country by country here. Caoimhghin has just published his new book – Against Romanticism: From Enlightenment to Enfrightenment and the Culture of Slavery, which looks at philosophy, politics and the history of 10 different art forms arguing that Romanticism is dominating modern culture to the detriment of Enlightenment ideals. It is available on Amazon (amazon.co.uk) and the info page is here. Read other articles by Caoimhghin.

Saturday, March 16, 2024

Ex-Catholics in Rome reconnect with roots, spirituality in paganism

As Romans search for alternatives to Catholicism, some have turned to Jupiter, Minerva and Juno.


Luca Fizzarotti, center, pours water on hands during a ritual with the Communitas Populi Romani, Feb. 10, 2024, near the Forum in Rome. 
(RNS photo/Claire Giangravè)

February 21, 2024
By Claire Giangravé

VATICAN CITY (RNS) — Disillusioned by their experiences in Catholicism, some Romans are turning to paganism and finding a connection to their roots through worshipping the gods of antiquity, whom they see as more welcoming than the church.

“Rome is pagan,” Pope Francis told members of the Roman clergy during a closed-door meeting Jan. 14, when he urged them to consider the city a mission territory. Asked about the pope’s surprising words a few weeks later, the head of the department for catechesis of the Diocese of Rome, the Rev. Andrea Camillini, admitted: “Rome is at the same time pagan and the city of the pope: It’s a paradoxical city.”

The number of practicing Catholics in Italy has plummeted after the COVID-19 lockdowns to an all-time low. The Italian National Institute of Statistics found that only 19% of Italians were practicing Catholics in 2022, compared with 36% in the previous 10 years. The number of people who “never practice” their faith has doubled to 31% in the historically Catholic country.

While the church grapples with the causes behind the emptying pews, some who have left their Catholic faith behind are searching for other spiritual outlets. An eclectic group of Romans who gathered near the ancient Forum on a windy morning on Feb. 10 have turned to Juno, Jupiter and Apollo to find answers.

“I was a practicing Christian Catholic for many years. I was a catechist,” Luca Fizzarotti, who recently started attending the ancient Roman rituals, told Religion News Service. “Then I had a spiritual crisis when I moved in with my wife. I had a very bad experience and had to leave my church,” he said.

A computer programmer, Fizzarotti fell in love with a woman who believes in Kemetic Orthodoxy, based on the ancient Egyptian religious faith. “In the beginning I could not really understand this, then as I slowly learned about the pagan community, I found a way to live out my spirituality,” he said.


Incense burns during a ritual with the Communitas Populi Romani, Feb. 10, 2024, near the Forum in Rome. (RNS photo/Claire Giangravè)

Paganism — though sometimes used as a derogatory shorthand for anyone who does not worship the Abrahamic god of Judaism, Islam and Christianity — is an umbrella term that encompasses a number of religious traditions, many of them polytheistic. Ancient Romans worshipped a pantheon of gods, mainly Jupiter, Juno, Apollo and Minerva, through rituals and observations with activities than included animal sacrifice and temple worship.

Fizzarotti was among a dozen people who gathered for the early February ritual, organized by the Communitas Populi Romani, a community started in 2013 by a group of young enthusiasts of Roman history, culture and religion.

In the beginning, the group focused on reenactments and history, but it slowly shifted toward becoming an officially recognized religious group. There are 20 or so members, said Donatella Ertola, who joined the group in 2015 and now organizes meetings three or four times a month in the places that are closest to the original temples spread across Rome.

“We all believe in the gods, we make rituals at home, we have devotion temples at home, we have our priests and officiants,” she told RNS, adding that this is a “niche community that has been growing recently.”

Communitas is hardly the only Roman religion organization in Rome or Italy. Groups like Pietas in Rome have larger memberships and even their own temples. According to a 2017 study by the Center for Studies on New Religions in Turin, the number of neopagans in Italy has grown to more than 230,000 people, a 143% increase over 10 years. In the United States there are 1.5 million pagans, according to a 2018 Pew Research Center survey, a significant increase compared with 134,000 in 2001.

The draw of the Roman religion is clear for many modern-day Italians, who view it as a way to reconnect with their ancient roots. Fascination with ancient Rome has also become a worldwide phenomenon. A social media trend last year found a staggering and surprising number of people — especially men — think about the ancient Roman Empire at least once a day.

“I was looking for something that monotheism didn’t give me,” said Antony Meloni, an airport construction worker. “I found in polytheism a new strength,” he added.

There is no religious text in the Roman religion, meaning faithful today must rely on what was written by people of the time. Communitas attempts to re-create the ancient rituals, without any human or animal sacrifice, of course, using ancient texts.

The group gathered that day to celebrate Juno Sospita, or Juno the Savior, whose temple once stood a few steps away, where the Church of St. Nickolas in Chains is located today. The original columns are still visible. She is usually shown as a warrior, lance in hand, and covered with goat skins and historically celebrated in February, considered a month of purification by the Romans, as winter turned to spring.


Communitas Populi Romani members use incense during a ritual on Feb. 10, 2024, near the Forum in Rome.
(RNS photo/Claire Giangravè)

They follow the description of a ritual offered by Cato the Elder in the “De Agricultura.” It starts off with an offering to the local “genus,” or spirit, followed by ablutions with water and incense. During the central part of the ceremony, the “Favete Linguis,” faithful are asked to “hold their tongues” and quiet their minds.

Amid the chaos of Roman traffic and the occasional bark of their mascot — the dog Poldo, who has two different-colored eyes — the group shouted prayers in Latin. Two nuns, dressed in black, looked over suspiciously. Wearing a white veil, the officiant May Rega, scoffed with annoyance.

Rega was an active member of her church in Naples and sang in the choir, but she also drifted away from Catholicism due to ruptures with the church and its congregants. As an archaeologist, she loves how specific and detailed Roman religion is, forcing one to check sources, follow the ritual precisely, with no mistakes and with the appropriate citations.

She had carefully put together the flowers, scones and almond milk — because she could not find goat’s milk — for the ceremony and was annoyed when her boyfriend and concelebrant, Daniele Pieri, interrupted the ritual, forcing them to start over.

“When I met her, she said, ‘I am pagan and vegan,’ and I thought ‘Great! I am celiac!’” said Pieri, who works as a sound technician. Pieri left the Catholic Church after the parish priest insisted he could not be harmed by receiving Communion despite being celiac. He said he still has an admiration for Jesus: “If Jesus had prayed to Jupiter, he would have been even cooler.”

For Pieri, Roman religion is a question of identity. “I love this city. I was born in this city, and I want to die in this city,” he said. “When I began to study Roman history and these cults, I found my roots. This is where I come from. This is who I am.”


May Rega, center, speaks during a Communitas Populi Romani gathering on Feb. 10, 2024, near the Forum in Rome.
 (RNS photo/Claire Giangravè)

Taking turns, the members of the Communitas made their personal offering to the goddess. Unlike other pagan communities in Rome, the group doesn’t have any initiation rite, and everyone is welcome to join. “The Roman religion is not about saying these are my gods, and there are no others,” Pieri explained.

Chiara Aliboni is a student of history, anthropology and religions from a “very Catholic family” in Perugia was also attending the ceremony. She said she had her conversion to Orthodox Kemetism when she learned about the ancient Egyptians. “I thought, if I am to follow any religion, it’s this one,” she said. While hesitant at first, she found in the Communitas a welcoming home for her beliefs.

Fizzarotti was also pleasantly surprised by the openness of this religion compared with his experiences in the Catholic Church. “I am drawing closer to this community. I am finding many answers that I have been searching for for years,” he said after the rite was completed, and the group reveled in wine and an improvised banquet.

“I am feeling emotional. I deeply felt today’s ritual. It was truly beautiful,” he added.

RELATED: The keeper of the Vatican’s secrets is retiring. Here’s what he wants you to know

The group members gathered their things, leaving nothing behind but the lingering scent of incense. They spoke of plans for creating a temple one day just outside Rome and of upcoming gatherings with other pagan groups. Their faith, believed to have been long lost, is still very much alive, they said.

For Camillini, as the number of Catholics dwindles in the Eternal City, he has had to face reality. “It’s time to give up the delusion of omnipotence, of evangelizing Rome, and abandon the idea of making Rome into a Christian city. It’s no longer our objective and it never was,” he said.

Saturday, March 02, 2024

 

The End of Gaza


I feel like I’m watching the film Don’t Look Up. We all know that the comet is headed straight toward us, but our society paralyzes itself with self-interest, corruption and politics until the avoidable inevitable happens.

Israel’s genocide is proceeding according to plan, and it looks like we won’t have to wait long for its accomplishment. In return for $10 billion, Egypt will accept the stampeding masses of desperate, starving and terrified Palestinians after a false flag atrocity that will be blamed on Hamas, including demolition of part of the razor-wire-festooned border wall through which the mostly women and children will be driven, by bombs raining from the skies and relentless bullets from the muzzles of Israel’s valiant young soldiers, creating a path of corpses and pieces of corpses.

Of course, Egypt was lying about creating a camp for 60,000 refugees only. That particular camp will hold 100,000 or more, and a gulag of camps is being built to hold a total of perhaps up to 2 million. The fix is in. Netanyahu and Biden will bathe in rivers of blood. Will the world stop it from happening? I see no sign that it will. All of the reaction has been in the form of words. Words from the International Court of Justice. Words from the United Nations. Words from even the rest of us, marching in the streets, confronting Tony Blinken outside his home, and similar vocal utterances. Only the Palestinian resistance, Yemen, Hezbollah and the other resistance groups are taking real action.

When will it happen? How much time do we still have to make a difference? My guess is a few weeks at most, maybe a month. The Gaza Flotilla, which was only intended to deliver its humanitarian cargo to Egypt, to be trucked into Gaza, will probably arrive too late to distribute its aid anywhere other than to the Palestinian population driven into the Egyptian Sinai, not the remnants in Gaza.

Then what? A lot of hand wringing and condemnations. More words. Netanyahu will be triumphant even if he is reviled internationally. By his own people, he will be lauded for “doing what needed to be done” and to hell with the rest of the world, who are all antisemites, anyway.

Will Biden be so reviled that he won’t run for a second term? I suspect that this has already been part of the script for weeks or months, perhaps longer. He will be tainted, so that his successor will not be. And who will that be? Hillary Clinton, of course. She and her Democrats will try to so handicap Trump, legally and otherwise, that she will win. But she underestimates the revulsion that the American public bears for her.  I think she will fail again, unless Trump meets a violent end, and perhaps not even then. From there, I hesitate to predict the consequences. Or perhaps Biden won’t be tainted enough in the minds of the American public, thanks to the official Ministry of Information, AKA the obsequious corporate media. The result will be the same, in any case.


Paul Larudee is a retired academic and current administrator of a nonprofit human rights and humanitarian aid organization. Read other articles by Paul.


Conscious and Unconscionable: The Starving of Gaza


The starvation regime continues unabated as Israel continues its campaign in the Gaza Strip.  One of the six provisional measures ordered by the International Court Justice entailed taking “immediate and effective measures” to protect the Palestinian populace in the Gaza Strip from risk of genocide by ensuring the supply of humanitarian assistance and basic services.

In its case against Israel, South Africa argued, citing various grounds, that Israel’s purposeful denial of humanitarian aid to Palestinians could fall within the UN Genocide Convention as “deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part.”

A month has elapsed since the ICJ order, after which Israel was meant to report back on compliance.  But, as Amnesty International reports, Israel continues “to disregard its obligation as the occupying power to ensure the basic needs of Palestinians in Gaza are met.”

The organisation’s regional director for the Middle East and North Africa, Heba Morayef, gives a lashing summary of that conduct.  “Not only has Israel created one of the worst humanitarian crises in the world, but it is also displaying callous indifference to the fate of Gaza’s population by creating conditions which the ICJ has said placed them at imminent risk of genocide.”  Israel, Morayef continues to state, had “woefully failed to provide for Gazans’ basic needs” and had “been blocking and impeding the passage of sufficient aid into the Gaza strip, in particular to the north which is virtually inaccessible, in a clear show of contempt for the ICJ ruling and in flagrant violation of its obligation to prevent genocide.”

The humanitarian accounting on this score is grim.  Since the ICJ order, the number of aid trucks entering Gaza has precipitously declined.  Within three weeks, it had fallen by a third: an average of 146 a day were coming in three weeks prior; afterwards, the numbers had fallen to about 105.  Prior to the October 7 assault by Hamas, approximately 500 trucks were entering the strip on a daily basis.

The criminally paltry aid to the besieged Palestinians is even too much for some Israeli protest groups which have formed with one single issue in mind: preventing any aid from being sent into Gaza.  As a result, closures have taken place at Kerem Shalom due to protests and clashes with security forces.

Their support base may seem to be small and peppered by affiliates from the Israeli Religious Zionism party of Finance Minister Bezalel Smotrich, but an Israeli Democracy Institute poll conducted in February found that 68% of Jewish respondents opposed the transfer of humanitarian aid to the residents of Gaza.  Rachel Touitou of Tzav 9, a group formed in December with that express purpose in mind, stated her reasoning as such: “You cannot expect the country to fight its enemy and feed it at the same time.”

Hardly subtle, but usefully illustrative of the attitude best reflected by the blood curdling words of Israeli Defence Minister, Yoav Gallant, who declared during the campaign that his country’s armed forces were “fighting human animals and we are acting accordingly” in depriving them of electricity, food and fuel.

In December 2023, the UN Security Council passed a resolution demanding, among other things, that the warring parties “allow and facilitate the use of all available routes to and throughout the entire Gaza Strip, including border crossings”.  Direct routes were also to be prioritised.  To date, Israel has refused to permit aid through other crossings.

In February, the Global Nutrition Cluster reported that “the nutrition situation of women and children in Gaza is worsening everywhere, but especially in Northern Gaza where 1 in 6 children are acutely malnourished and an estimated 3% face the most severe form of wasting and require immediate treatment.”

The organisation’s report makes ugly reading.  Over 90% of children between 6 to 23 months along with pregnant and breastfeeding women face “severe food poverty”, with the food supplied being “of the lowest nutritional value and from two or fewer food groups.”  At least 90% of children under the age of 5 are burdened with one or more infectious diseases, while 70% have suffered from diarrhoea over the previous two weeks.  Safe and clean water, already a problem during the 16-year blockade, is now in even shorter supply, with 81% of households having access to less than one litre per person per day.

Reduced to such conditions of monumental and raw desperation, hellish scenes of Palestinians swarming around aid convoys were bound to manifest.  On February 29, Gaza City witnessed one such instance, along with a lethal response from Israeli troops.  In the ensuing violence, some 112 people were killed, adding to a Palestinian death toll that has already passed 30,000.  While admitting to opening fire on the crowd, the IDF did not miss a chance to paint their victims as disorderly savages, with “dozens” being “killed and injured from pushing, trampling and being run over by the trucks.”  The acting director of Al-Awda Hospital, Dr. Mohammed Salha, in noting the admission of some 161 wounded patients, suggested that gun fire had played its relevant role, given that most of those admitted suffered from gunshot wounds.

If Israel’s intention had been to demonstrate some good will in averting any insinuation that genocide was taking place, let alone a systematic policy of collective punishment against the Palestinian population, little evidence of it has been shown.  If anything, the suspicions voiced by South Africa and other critics aghast at the sheer ferocity of the campaign are starting to seem utter plausible in their horror.


Binoy Kampmark was a Commonwealth Scholar at Selwyn College, Cambridge. He lectures at RMIT University, Melbourne. Email: bkampmark@gmail.com. Read other articles by Binoy.



Gaza War: Deceptions, Distortions, Misperceptions


What are the relevant actual facts?


Responses to the current violence in, and from, Gaza vary as follows.

  • Israeli leaders, much of the Israeli public, and Zionists in the West, thirsting for vengeance, call for genocidal mass murder and/or wholesale ethnic cleansing operations against the people of Gaza.
  • Israel and its Western imperial allies (US et al) evade the actual causes (Palestinian grievances for which peaceful appeals for redress invariably go unanswered); and they condemn all resorts to violent resistance by the long-persecuted Palestinians.
  • Many liberal leftists, evidently obsessive to distance themselves from all US-designated “terrorists” and other alleged enemies of “democracy”, always preface any condemnation of Israeli crimes against the Palestinians with an absolute condemnation of the October 07 attack against Israel by resistance forces in Gaza. Thusly, they purvey a false moral equivalence between the violence of the oppressed and that of their oppressor.
  • A very few partisans of the Palestinian cause have asserted that all Israeli suffering from the October 07 attack by Gaza resistance fighters was deserved, thereby exhibiting a lack of recognition and empathy for the innocent victims thereof. In fact, innocent victims are generally inevitable in war, even in just and necessary wars, but nevertheless deserving of sympathetic recognition.
  • Consistent activists for social justice: condemn the Zionist persecution of the Palestinian people; acknowledge the right of the oppressed to resist, including by violent means when left with no viable alternative; acknowledge obvious faults and mistakes in the resistance forces; and sympathize with all innocent victims, whether deliberately targeted or unavoidably caught in the crossfire.

Unfortunately, after decades of racist distortions by Zionists and supportive imperial Western states, and given hard-to-avoid reliance upon a dominant and biased Western mainstream media; even consistent supporters of the Palestinian cause sometimes take, as fact, notions which have become generally accepted as “true” (unaware that critical investigation may disprove it).  Consequently, mistakes can occur when there is rush to judgment and publication without questioning and scrutinizing so as to ascertain what are the relevant actual facts.

ROOTS OF THE CONFLICT.  The current Gaza War can be fully and accurately understood only when placed in the context of Jewish and Palestinian history.

Defining Palestine.  Prior to the 16th century BCE, the territory on the eastern edge of the Mediterranean was populated by small Canaanite city-states.  In the 10th and 9th centuries BCE, 3 small kingdoms (Israel, Judah, and Philistia) occupied the territory south of the Lebanon.  From the Assyrian conquest (BCE 8th century) until CE 1917 the territory was nearly always under the rule of a succession of tributary empires, the Ottoman being the last of those.  Throughout those centuries, various episodes of oppression and revolt, as well as opportunities in other places, resulted in a large Judean/Jewish diaspora.  After the Roman Empire made trinitarian Christianity the established religion (CE 4th century), the population in Palestine began increasingly to convert (from Judaism, Samaritanism, paganism, other forms of Christianity, et cetera) to the established faith.  Similarly, following conquest by the first Islamic empire, the population gradually began converting to Islam, until it was more than 80% Muslim by mid-19th century.  Imperial Britain, which conquered the country in 1917, was given a League of Nations Mandate over Palestine, specifically defined as the territory between the Jordan River and the Mediterranean Sea.  Since then, the term “Palestine”, despite Zionist objections (that a larger expanse of land is rightfully theirs or alternatively that there is no such country as Palestine and no such people as “Palestinians”), has generally meant the Mandate territory “from the river to the sea”.

“Jewish problem”?  European Jews had experienced centuries of persecution (segregation into ghettos, abusive impositions, and pogroms) under medieval Christian European autocracies.  In the late 19th and early 20th   centuries, Jewish activists responded to the most recent pogroms and other persecutions in two opposing ways: whereas anti-racist secularists (liberal democrats and socialists) strove, along with likeminded gentiles, for equal rights for Jews in their home countries; Zionists, defining Jewish presence in gentile countries as a “Jewish problem” [1], embraced a racial conception of Jews and refused to do so [2].  They sought instead to remove Europe’s Jews to colonial settlements in Palestine where they intended to eventually displace the indigenous population in order to establish a “Jewish state” [3].

Resistance to Judeophobia?  Until the Axis War (1939—45), Zionist organizations routinely colluded with Judeophobe governments (including Nazi Germany) in facilitating Jewish removal (with preference for emigration to Palestine) [4].  Moreover, in the face of extreme persecution in Nazi Germany (1933—39), the Zionist Organization (formed in 1897) discouraged efforts, as at the Évian Conference (1938), to obtain refuges for persecuted European Jews in countries (United States, Canada, Australia, Latin America, et cetera) other than Palestine.

Jewish-Arab conflict.  Unlike in much of Europe, Palestinian Jews (about 4% of the population in 1880) lived amicably with their Muslim and Christian neighbors until the in-migration of European Zionist colonizers in the early 20th century.  Zionist settlement was sponsored by some European and American Jewish capitalists who provided money for land acquisitions (generally from absentee landlords who owned most of the arable land).  The Zionists then evicted the indigenous Arab tenant farmers thereby violating the traditional rights of the latter.  Moreover, the Zionist sponsoring organization (Jewish Agency) and its landholding body (Jewish National Fund) required that Jewish employers hire only Jews and prohibited the sale of any Jewish-owned land to Arabs.  Such racial discrimination was standard practice within the Zionist settlements; and it quite predictably provoked Palestinian Arab resentment against the Zionist settlers.  [See UNISPAL: The Origins and Evolution of the Palestine Problem: 1917—1947 (Part I) ~ §§ V and VI].

Imperialism.  After other colonialist powers had turned down Zionist applications; imperial Britain decided, with its Balfour Declaration (in 1917), to sponsor the Zionist project of establishing a European Jewish colonial settler state in Palestine [5].  Britain visualized said state as developing into a useful protectorate [UNISPAL: The Origins … (Part I) ~ § II] thru which to project British imperial and commercial power over a part of the world in which British capital and empire were already heavily invested (notably in the Anglo-Persian Oil Company [now BP Inc.], Shell Oil, and the Suez Canal).

Democratic governance denied.  Throughout its (1917—48) rule over Palestine, Britain, deferred to the Zionists by refusing to meet its obligations (pursuant to Article 22 of the League of Nations Covenant), which required the Mandatory power to respect the wishes of the country’s population and to prepare said country for independence by establishing a democratically-elected representative governing body [UNISPAL: The Origins … (Part I) ~ §§ IV—IX].  Why?  Because such body would undoubtedly have opposed continued moves to transform Palestine into a Zionist nation-state and would have demanded an end to: unconstrained Zionist immigration, Zionist land acquisitions, evictions of Arab tenant farmers, and racially discriminatory employment practices.

Revolt.  Throughout its first nearly two decades of colonial rule, Britain refused any consideration of mostly peaceful appeals and protests for redress of the foregoing Palestinian grievances.  When Palestinians finally lost patience and revolted (1936—39); Britain armed, trained, and used Zionist militias to help put down said revolt with massively murderous violent repression, killing thousands of Palestinian Arabs.  Said militias would be constituted, in 1948, as the Israeli army.

Partition [UNISPAL: The Origins and Evolution of the Palestine Problem: 1917—1947 (Part II) ~ §§ I—IV].  The then 57-member United Nations [UN], dominated by mostly European and American states ruled by white and/or Eurocentric* elites, proposed (in 1947) a partition of Palestine (then with a population 32% Jewish and 68% Arab) such that: a “Jewish state” would have 55% of the territory, a Palestinian Arab state would have 42%, and 3% around Jerusalem would be under UN administration.  Moreover, the “Jewish state” was to rule over a huge Arab minority (more than 40% of Palestinian Arabs), while the “Arab state” would have almost no Jews.  Representative democracy was evidently deemed unacceptable where Arabs were the majority, but acceptable where Jews (mostly recent immigrant colonists from Europe) were the majority.  (* Note.  Although most Latin American countries’ populations were majority non-white [indigenous, mestizo, et cetera]; in most of those, the ruling elites belonged to racial groups (white and/or mestizo) which identified with their European ethnic heritage).

Nakba [UNISPAL: The Origins … (Part II) ~ § V].  The Zionist militias waged a terrorist war of conquest thru which they: massacred peaceful Palestinian villagers, seized and annexed (1947—49) half of the territory allocated by the UN for the Palestinian Arab state, and forcibly expelled over 80% of the Palestinians (directly and/or thru terrorist threat) from territory which came under Israeli control. four Arab states intervened militarily with mostly ill-trained and poorly-equipped military forces in ineffectual defense of the Palestinians.  The Zionist state confiscated: all of the properties of the expelled Palestinians (whom it barred from returning) and nearly 40% of the landholdings of the Palestinians who remained in its territory.  It also subjected the latter to repressive military rule for the next 18 years [6].

Later conquests.  Israel launched surprise wars of conquest (1956 and 1967).  US pressure forced it to give up its 1956 conquests (Gaza and Sinai) and to abort its planned seizure of the West Bank and parts of Syria and Lebanon.  US acquiescence, in 1967, allowed Israel to seize much the same territories which it had wanted to annex in 1956.  Subsequent Israeli rule (over Gaza, East Jerusalem, the West Bank, Syria’s Golan, and Lebanon’s Sheba’a Farms) since 1967 has subjected their Arab populations to persistent violations of their human rights, continuing to the present day.

Subsequent aggressions.  Murderous Israeli aggressions against its neighbors (especially Syria and Lebanon) persist until the present day.  In addition to repeated violations of territory, said aggressions include multiple large-scale military invasions of Lebanon.  These included using a false allegation, of PLO involvement in an assassination attempt on an Israeli ambassador, as pretext for invasion and occupation (1982) of 40% of Lebanon in an ultimately unsuccessful attempt to impose a subservient client regime.  Death toll: Arabs (Lebanese, Palestinians, and Syrians) 14,000 to 19,000 (mostly civilians); Israelis fewer than 400 (mostly soldiers).  Israel made partial withdrawals until 1985, but (despite most Palestinian resistance forces having been removed (in 1982) it occupied a swath of southern Lebanon until persistent armed Lebanese resistance (by Hezbollah, Amal, and units of the Lebanese Army) induced its withdrawal (in 2000).

Holocaust weaponized.  Ever since the Axis War (1939—45), Zionists and their supporters have manipulated popular sympathy for the Jewish victims of the European holocaust in order to obtain support for Zionism.  They speak as though Jews were nearly the only victims of the deliberate Nazi mass murder (systematic mass killing plus intentional starvation programs in occupied territory and POW camps).  In fact, the actual death toll was more than 17 million (at least 11 million Slavs, some 5.9 million Jews, and probably more than 250,000 Romani).  Zionists and supporters insist that the world must atone for the genocide of the six million Jews by granting them Palestine for a “Jewish state”; but they evade the fact that justice would require any such compensation to be borne by Christian Europe, which perpetrated and/or permitted the genocide, not by the Palestinian Arabs, who had no part in it.

Antisemitism?  Zionists and their supporters routinely attempt to silence opponents of Zionism and critics of Israeli crimes against humanity by smearing said critics as purveyors of “antisemitism”, the word which Zionists and their allies use exclusively to mean Judeophobia (hatred of Jews), even though the Arab victims of Zionism are also Semitic in language and ancestral origin.  When their critics are Jewish, as many are; Zionists routinely disparage and dismiss them as “self-hating Jews”.  As Zionists obsessively smear their anti-racist critics, they generally give much less attention to actual Judeophobes.  With growing popular opposition to Israeli crimes against the Palestinian people, states abetting those crimes have increasingly enacted laws criminalizing free-speech activities in support of said Palestinians.  Those enactments include: prohibitions against boycott and divestment [BDS] participation; and laws defining opposition to Zionism as “antisemitism”, using the Zionist IHRA [International Holocaust Remembrance Alliance] definition which includes, as “antisemitism”, opposition to the existence of Israel as a Jewish supremacist state.

HAMAS.  Israel, its Western allies, and their mainstream media portray Hamas as a “genocidal” “terrorist” organization.  Relevant actual facts, listed below, mostly go unreported, distorted, or falsified.

Origin.  Hamas originated (1987) in Palestine as a transformation of Mujama al-Islamiya, which had been formed (1973) as a Palestinian affiliate of the Muslim Brotherhood.  Hamas, unlike the Brotherhood, embraced a Palestinian national liberationist political orientation.

Governance doctrine.  Like the Brotherhood, Mujama al-Islamiya adhered to a Salafist (patriarchal and theocratic) approach to governance; whereas a majority of Palestinians preferred the progressive secularism of the Palestine Liberation Organization [PLO].  However, Western alliance and Israeli motivations for condemning Hamas have nothing to do with its Salafist leanings; they are solely on account of its militant resistance to Zionist oppression of the Palestinians.  In fact, Western supporters of Israel make no complaints where autocratic Arab states (Saudi Arabia, UAE, Qatar), allied to the West, impose patriarchal and theocratic policies similar to those embraced in Brotherhood doctrine.  It must be noted that Hamas’ doctrine and actual practice (since obtaining governing power) have been inconsistent.  For example, in Gaza, a local faction (along with some rival Islamist groups), has periodically attempted to impose the Brotherhood interpretation of sharia law (including hijab) thru religious coercions and persecutions, in defiance of the contrary policy prescribed by Hamas’ more permissive leadership.  In fact, said leadership (though still embracing widely-held patriarchal views on the role of women) has not decreed any such imposition.

Palestinian Islamic Jihad [PIJ].  Most commentators make no effort to recognize the differences between PIJ and Hamas.  PIJ (founded 1981) is, unlike Hamas, a purely anti-colonial and anti-imperialist Palestinian national-liberation organization.  Whereas Hamas is a multifaceted (political, religious, and social-welfare) movement; PIJ is strictly an organization of revolutionary activists.  PIJ, in contradistinction to the theocratic faction in Hamas, has no interest in Islamist religious impositions; it is “Islamist” only in that it embraces the Islamic principle of struggle (jihad) against injustice.  As national liberation organizations, Hamas and PIJ, though their doctrinal and strategic visions diverge, largely cooperate in the common struggle against Israeli oppressin.

Muslim Brotherhood versus PLO.  Gaza (along with the West Bank, East Jerusalem, Syria’s Golan, and Lebanon’s Sheba’a Farms) had been, and remain, under repressive Israeli occupation since Israel’s 1967 war of conquest.  From its founding, Mujama al-Islamiya (as a Salafi Islamist organization) competed with the secular PLO for support among Palestinians, and their competition sometimes erupted into violent clashes.  Israel exploited that antagonism by enabling the activities of the Islamist organization as an alternative to the far-more-popular PLO which then represented the militant Palestinian resistance to Israeli occupation and persecution.

Intifada [Arabic for “uprising”].  Ongoing Israeli repression (land seizures for illegal settlements, arbitrary detentions, torture of detainees, days-long curfews, indiscriminate killings, deportations, home demolitions, et cetera) provoked a spontaneous mass resistance, the First Intifada (1987—93), which included: strikes, boycotts, mass protests, road-blocks, use of stone-throwing and petrol bombs against Israeli police using violence to suppress protests, and other acts of civil disobedience.  Israeli government ministers responded with calls for wholesale expulsion of the Palestinian population (a policy too extreme to be condoned by Israel’s Western allies in need of credibility with Arab states).  Israel’s indiscriminate intensified repression affected all Palestinians, Islamists and PLO-sympathizers alike.  Some leaders of Mujama al-Islamiya, concerned that inaction would render it irrelevant, decided to join that militant resistance; and they then created “Hamas” (Arabic acronym for “Islamic Resistance Movement”).  For the first year of the Intifada, there was a near-totally-adhered-to policy (prescribed by a soon-established PLO-influenced local leadership) of refraining from lethal attacks against Israelis.  Nevertheless, Israel responded to the Intifada with its “iron fist” policy including lethal force, ultimately killing 1,087 Palestinians including 240 children. 

Oslo peace process (1991—93).  When the Fatah-dominated PLO agreed, in the Oslo negotiations, to recognize the “Jewish state” on 78% of Palestine in return for duplicitous promises of negotiations toward the establishment of a Palestinian state in the 22% of Palestine then classified as Israeli-occupied territories; it effectively abandoned the demand for the human rights of all Palestinians throughout Palestine and in the diaspora.  In fact, no Israeli government has ever been willing: to accept a genuinely independent and sovereign Palestinian state in any part of Palestine, or to grant equal rights to Palestinian Arabs in any part of the territory, or to permit the return of Palestinian refugees.  The Oslo agreements produced the Fatah-dominated Palestinian National Authority [PNA] (a quasi-government for the West Bank and Gaza) which has devolved into a corrupted client regime with no effective capacity to prevent: Israeli land grabs (which every Israeli government has actively encouraged since the 1967 conquest), and the many other persecutions of the Palestinians whom it purports to serve.  The Palestinian response to Oslo was divided with Hamas and allies (including PIJ), along with some factions of the PLO, refusing to concede legitimacy to the Zionist state.  Whether we like it or not, Hamas soon thereafter became the leading organized force of the Palestinian resistance (which is why it won all-Palestine legislative elections in 2006).

Judeophobia?  The US and its principal allies join Israel in branding Hamas as a Jew-hating “genocidal” “terrorist” organization.  It is true that Hamas first Charter (1988), advocating armed struggle to liberate Palestine from Israeli occupation, embraced some discredited Judeophobe tropes (Articles 7, 22, 28, 32).  However, pursuant to said Charter, Hamas: (Article 6) “strives to raise the banner of Allah over every inch of Palestine [so that] followers of all religions can coexist in security and safety where their lives, possessions and rights are concerned”; and (Article 31) “is guided by Islamic tolerance when dealing with the followers of other religions” (which would include Christianity and Judaism).  Assertions, that Hamas wanted to kill all Jews or kill them because they were Jews, rest upon out-of-context interpretations of references to ancient Islamic quotations pertaining to specific Jewish communities which were then at war with the Muslim community.  Moreover, its revised Charter (2017) drops the aforementioned Judeophobe tropes and clearly states (Article 16) that its fight is against Zionist oppressors and not against Jews in general.  While Hamas believes that all of Palestine ought to be governed by an officially Islamic state; it embraces the Qur’anic obligation (sura 2:62) to respect the rights of peaceful non-Muslims (including resident Jews) to live and prosper in the land as long as they are not oppressing others.

“Terrorism”.  Until Israeli forces killed more than 20 unarmed Palestinians protesting the Cave of the Patriarchs massacre of 29 Muslim worshipers (1994) by an Arab-hating Israeli extremist ; Hamas policy was to avoid targeting Israeli civilians.  Since then, Hamas, like Israel, has permitted its forces to attack any enemy target, civilian or military; whereas the Zionist state, throughout its existence, has routinely engaged in such indiscriminate killings of Palestinians.  Moreover, Hamas has repeatedly offered to end violent attacks upon Israelis conditional upon Israeli reciprocation which has never been forthcoming for very long.  In Israel and its Western enablers: Hamas attacks are always branded as “terrorism”, while far more massive Israeli violence against Palestinians (including unarmed civilians of both sexes and all ages) never is.

Equating to the Islamic State [IS] or Al Qaeda [AQ].  In 2008, a small group of AQ sympathizers organized in Gaza as Jund Ansar Allah [JAA].  They denounced Hamas: for being “too lenient” by not enforcing Sharia law, and for being “no different than a secular nationalist state”.  JAA also executed violent attacks (including bombings) against those Gazans whom they deemed to be in violation of Islamist morality, and they declared an “Islamic Emirate” in Gaza.  Hamas then took forceful action to suppress said JAA.  Hamas has likewise opposed other Salafi-jihadist Gazan groups which embrace AQ or IS.  Whereas AQ and IS oppose democratic elections and pragmatic political compromises, Hamas embraces them.  Whereas the former make war on alleged apostates and infidels and condemn Hamas for its tolerance; Hamas, in accordance with the Qur’an, embraces (though some local supporters have sometimes acted otherwise) an acceptance of respectful religious diversity.  Despite the actual facts, Israel and its apologists persist in propagating lies to equate Hamas with Al Qaeda et al.

Democracy.  Hamas surprised Israel and the US by fairly winning Palestinian legislative elections (2006 Jan) and thereby obtaining the right to lead the PNA.  Obstruction by Israel and the West has prevented any subsequent Palestinian election.  Israel and its Western allies responded to the 2006 election outcome by demanding that Hamas abandon its commitment to fundamental Palestinian human rights by legitimizing Israeli apartheid and ethnic cleansing.  That demand was designed to produce a Hamas refusal, so that said refusal could then be used as pretext for acts designed to cripple Hamas efforts to govern.  The US then pressured PNA President Abbas (of Fatah) to dismiss the fairly elected Hamas administration in defiance of the will of the Palestinian electorate.  The Hamas Prime Minister (Ismail Haniyeh) attempted to overcome the hostility by asking Fatah to participate in a unity government (which Fatah refused), and by inducing Hamas ministers to formally resign their memberships in Hamas, all to no avail.  Moreover, Abbas, under US pressure, provoked a power struggle (in Gaza) over control of security services in a move to undermine and marginalize the Hamas administration.  The resulting violent conflict ended: with Hamas firmly in control in Gaza; and with Fatah in partial control in the West Bank, most of which was and is under Israeli military rule.

Peace proposals.  Hamas, has repeatedly (since 2006) proposed peace thru hudna (Islamic decade-long renewable truce resolving issues upon which current agreement can be obtained while negotiating upon remaining issues in effort to reach a final peace agreement).  Hamas’ proposed truce terms would include provisional acceptance by Hamas of Israel as an existential current reality, in return for a Palestinian state in the occupied territories with East Jerusalem as its capital (same as PLO except that Hamas would not concede legitimacy to the ethnic cleansings of 1948 and 1967 nor to the racial supremacist and apartheid character of the Zionist state).  Hamas would continue to seek eventual acceptance by Israel of all Palestinian civil and human rights (the effect of which would be to end its apartheid, its ethnic cleansing, its other persecutions, and its continuation as a “Jewish state”).  Israel, making Hamas’ refusal to give de jure recognition of the racist apartheid “Jewish state” as its pretext, has consistently refused to negotiate toward any peace agreement.

GAZA.  Since the end of the Second Intifada (2005), Hamas has repeatedly sought and, when possible, entered ceasefire agreements with Israel.  In fact, since seeking a role in government, Hamas evidently took seriously its obligation to serve the people of Palestine.  Other resistance groups, often in defiance of Hamas, have sometimes committed small-scale violations of ceasefires, generally in response to Israeli violence.  Whereas Hamas has striven to preserve said ceasefires, Israel has repeatedly perpetrated major violations thereby provoking resumption of violent conflict.

 Israeli response to 2006 election outcome.  Israel and all significant Palestinian resistance factions (including Hamas) had agreed (2005 Feb and Mar) to a ceasefire under which the resistance would cease violent attacks upon Israelis on condition that Israel cease military operations against said resistance organizations.  Despite Hamas having respected said ceasefire agreement, Israel responded to Hamas electoral victory (2006 Jan) by imposing, upon Gaza, a suffocating economic blockade (an act of war as well as an act of collective punishment which is illegal under international law).  Said blockade ultimately included denial of access to 1/3 of Gaza’s already limited arable land and 85% of its fishing areas.  Moreover, Israel blatantly violated the ceasefire by assassinating (2006 June) the Hamas-appointed security chief (Jamal Abu Samhadana).  Hamas responded by resuming attacks against Israel, which then commenced its “Operation Summer Rains” bombing of Gaza.  Death toll: 416 (mostly noncombatant) Gaza Palestinians and 11 Israelis.

“Cast Lead”.  A mediated 6-month ceasefire ended (2008 Nov 04) with an Israeli raid which killed several Palestinians in Gaza.  Resistance organizations responded with rocket fire into Israel.  Israel then commenced “Operation Cast Lead”, bombing Gaza in December and invading in January.  Israeli war crimes included using Palestinian children as human shields and use of white phosphorus weapons with indifference to its horrific injuries to civilians (both being war crimes under international law).  Amnesty International and other independent investigators found no substantiation for Israeli allegations that Hamas: made a practice of using civilians as human shields, or used healthcare facilities as bases for military operations.  Death toll: 1,400 Palestinians (85% non-combatants), 13 Israelis.

“Returning Echo”.  Israel not only refused to lift its suffocating economic siege of Gaza, it assassinated (2012 Mar 09, by airstrike) the secretary-general (Zohair al-Qaisi) of the Popular Resistance Committees (then the 3rd largest armed resistance group in Gaza) thereby provoking retaliatory rocket attacks by resistance groups in Gaza.  Israel then commenced its “Operation Returning Echo” (consisting of additional murderous airstrikes).  Death toll: 28 Palestinians, no Israelis.

“Pillar of defense”.  Repeated Israeli attacks (from 2012 July) upon Palestinian fishermen, farmers, and other civilians provoked some additional clashes.  Hamas and PIJ proposed (Nov 12) discussions to establish a ceasefire.  Two days later, Israel assassinated the Hamas military chief (Ahmed Jabari) in Gaza thereby provoking an escalation of attacks from both sides.  Israeli forces followed with “Operation Pillar of Defense”, a massive bombardment striking some 1,500 sites in Gaza (including residential apartment buildings).  Death toll: 174 Palestinians (60% noncombatants) and 6 Israelis.

“Protective Edge”.  Hamas and Israel agreed to a mediated ceasefire (2012 Nov 21).  Israel violated that ceasefire the very next day, killing a Palestinian farmer and wounding 19 other Gazans.  A week later Israeli forces opened fire on a peaceful Palestinian fishing boat.  On Nov 30, Israeli soldiers killed another man in Gaza.  On Dec 01, Palestinian Islamic Jihad warned that it would respond militarily to any further Israeli violations.  In the first 3 months of the ceasefire, Israeli firing into Gaza killed 4 and wounded another 91; and there were 13 armed Israeli incursions into Gaza and some 30 attacks on Gazan fishermen.  These attacks provoked rocket attacks from Gaza by PIJ and other resistance groups, attacks which Israel then used as pretext for further attacks and intensification of the blockade.  Despite all of that, Hamas complied with the ceasefire agreement and acted, with some success, to minimize attacks by other resistance groups.  After PNA President Abbas agreed to include Hamas in a unity government (formed 2014 June 02), Israel (opposed to any unified Palestinian leadership) acted to destroy it.  Specifically, Israel stepped up its attacks upon Palestinians, thereby provoking more rocket launches from Gaza.  Ultimately, Hamas, unable to persuade armed resistance forces to desist from retaliatory rocket attacks against Israel, abandoned (in early July) the already-ineffective ceasefire.  Israel then responded (2014 July 08) with its (“Operation Protective Edge”) ground invasion and bombing of Gaza.  Death toll: 2,300 Gazans (65% civilian) and 73 Israelis (all but 5 being soldiers).

“Guardian of the Walls”.  Multiple Israeli provocations (2021 Apr and May) in Jerusalem (including: ethnic-cleansing confiscations of Palestinian homes in East Jerusalem [in violation of international law], unimpeded settler violence, police harassment of Palestinian residents, and police invasions and denials of Muslim access at the Al Aqsa Mosque) provoked Hamas and PIJ rocket fire into Israel.  Israel responded (2021 May 16—21) with a bombardment of Gaza (“Operation Guardian of the Walls”).  Death toll: 256 Palestinians and 13 Israelis.  72,000 Gazans were displaced by the Israeli bombing.

“Al-Aqsa Flood”.  Hamas and PIJ had demonstrated a willingness to establish and maintain truces (long-term and short-term) with the Zionist state.  Israel, however, evidently expected, despite ceasefires in effect, to have impunity as it perpetrated attacks, including assassinations, upon Palestinian resistance organizations.  Then, when resistance organizations responded with counter-attacks; Israel subjected Gaza to grossly disproportionate violence.  Moreover, the current extreme racist Israeli government had increased its persecutions and violations of Palestinian human rights: impunity for settler attacks upon West Bank Palestinians, stepped up grabs of land and water-rights, dispossessions and expulsions, arbitrary detentions, increased killings of unarmed Palestinians, blockings of Muslim access to the Al-Aqsa Mosque, continued assassinations of resistance leaders, et cetera.  Finally, Hamas responded with its “Operation Al-Aqsa Flood” (2023 Oct 07) against Israeli forces in areas around Gaza.

ATROCITIES?  The nature of warfare is such that, it would be unrealistic to presume that none of the October 07 Gaza fighters (some of whom were not affiliated with either Hamas or PIJ) committed excesses in violation of Hamas’ rules of engagement or in the heat of the moment.  That said, lurid sensationalized allegations of mass atrocities by those Gaza fighters are fundamentally false (refuted below and in the noted sources).

Numbers and identities.  “1,400” “innocent” Israelis murdered (October 07) by Hamas?  In fact, around 200 of the dead were apparently Gazan resistance fighters; and the actual number of Israeli dead as acknowledged by Israel has been revised down to “around 1,200”.  Moreover, of the 1,133 identified and listed by Israel, 369 (32%) were soldiers, police, and other armed security personnel (most of whom were enforcing the Gaza blockade and/or had offensive or supportive roles in Israeli attacks upon Palestinians in Gaza).  Further, more than 421 (another 37%) of the 764 listed as “civilians” were of the age (20 to 40) at which most Israelis are obligated to be military reservists, and some of those were killed (often while resisting capture) at kibbutz[es] (which are constituted as militarized settlements).

Killed by whom?  A great many of the Israeli civilian dead were killed: in crossfire, others (including many of the dead at the music festival) by indiscriminate Israeli air attacks failing to distinguish Israelis from Gazan resistance fighters, and some deliberately by Israeli forces to prevent their becoming captives in Gaza.

Decapitated babies?  Israeli babies and toddlers decapitated by Hamas fighters?  Absolutely false allegation, subsequently retracted.

Rape?  We are asked to believe that Hamas and PIJ fighters, in difficult combat against Israeli armed forces, diverted their attention in order to amuse themselves by raping and murdering Israeli women, despite: that their essential objective was to bring as many captives as possible back to Gaza, and that such conduct would violate the Qur’an[’s] rules mandating humane treatment of captives.  Israel refuses: to provide real evidence or to permit any independent investigation of this allegation.  Moreover, accusers misuse photos and videos of scantily dressed woman captives as “evidence”, despite that some (including many participants at the music festival) were undoubtedly thusly clothed when captured.  Israel evidently is using said allegations of mass sexual abuse as a defamatory racist portrayal of Palestinians so as to excuse the very real atrocities currently being perpetrated by Israel against the people of Gaza.  Meanwhile, captives released by Hamas generally report having been treated humanely.

Dehumanization and genocidal intent!  In their propaganda war, Israel and its Western allies evade the injustices perpetrated by the Zionist state and falsely portray Palestinian resistance fighters as genocidal Jew-hating extremists.  In actual fact, it is Israeli leaders and their Western apologists who routinely dehumanize and express genocidal intentions (including for ethnic cleansing and mass murder), not only against those who fight, but against an entire victimized population.  Some examples.

  • Soon-to-be-appointed Israeli Justice Minister, Ayelet Shaked, endorsed (2015 summer) an Israeli writer’s statement asserting: that Israel is in a war, “not against terror”, but “a war between two peoples”, the “enemy” being “the entire Palestinian people”; that Palestinian children are “snakes”; and that “the mothers” also should die to prevent their raising more “little snakes”.
  • Israeli Prime Minister Netanyahu, in his guidance for Israeli action in the current outbreak of violence, twice referenced (Oct 28 & Nov 03) a biblical passage (about the Israelite war against the people of Amalek) which states “Spare no one, but kill alike men and women, infants and sucklings”.
  • Israeli President Isaac Herzog asserted (October 12) “Its an entire nation … that is responsible [for October 07].
  • Defense Minister Yoav Gallant stated (Oct 09) that Israel was “imposing a complete siege on Gaza. No electricity, no food, no water, no fuel… We are fighting human animals and we are acting accordingly”.
  • Minister of Heritage, Amichai Eliyahu, posted (November 01) “The north of the Gaza Strip, more beautiful than ever. Everything is blown up and flattened, simply a pleasure for the eyes”.
  • Deputy Speaker of the Knesset, Nissim Vaturi, ‘tweeted’ (October 07) “we all have one common goal — erasing the Gaza Strip from the face of the earth.”
  • Minister of Agriculture, Avi Dichter, stated (November 11) “[w]e are now actually rolling out the Gaza Nakba”.
  • Former Head of the Israeli National Security Council, Major General Giora Eiland, said (October 07) “The people should be told that they have two choices; to stay and to starve, or to leave. If Egypt and other countries prefer that these people will perish in Gaza, this is their choice.” He later asserted (November 06) that there should be no distinction between Hamas combatants and Palestinian civilians, saying: “‘They’ are not only Hamas fighters with weapons, but also all the ‘civilian’ officials, including hospital administrators and school administrators, and also the entire Gaza population”.
  • One former Knesset member called for all Palestinians in Gaza to be killed saying: “I tell you, in Gaza without exception, they are all terrorists, sons of dogs. They must be exterminated, all of them killed”.
  • South Africa’s indictment lists several additional such comments by additional Israeli leaders.
  • When a group of Israeli soldiers and settlers assaulted three Palestinians in the West Bank (October 12); the three were beaten, stripped naked, bound, tortured, and urinated upon. Such abuse was nothing new.  During the First Intifada (1987—93), this kind of humiliation by Israeli forces was routine.  Men would be threatened with the rape of their wives or sisters; women would be threatened with sexual violence.
  • In response to Al-Aqsa Flood, multiple US political leaders have urged genocide against Gaza: US Senator Lindsey Graham urged (Oct 10 on Fox News) “level the place”; US Senator Marco Rubio wrote on social media (October 09) “Israel must respond disproportionately”; US Republican Presidential Candidate Nikki Haley (October 7 or 8 on Fox News) urged Israel to “finish them”, the Palestinians. Although US President Biden and his aides have not made such extreme public statements, his actual policy has been to abet those genocidal actions.

Israel’s “Arab problem”.  Despite Netanyahu’s denial, Israel’s policy vis-à-vis Palestinians (whether in Israel, in the West Bank, or in Gaza) is to make their conditions as oppressive as possible (within the limits to which its Western allies will acquiesce) so that said Palestinians will out migrate to other countries.  That is in accordance with Zionist prescriptions from the time of Herzl (1890s) [7], to solve the “Arab problem” thru “population transfer” (that is ethnic cleansing).

Media bias.  In the first days after October 07, the Western mainstream media focused almost exclusively upon grieving Israelis.  It was only after the killings, destruction, and extreme suffering in Gaza became so unavoidably blatant and massive that it began reporting on that.  The racist anti-Palestinian bias of the Western mainstream media is exemplified by its response to reports of the 3 Hamas-captured Israeli men (shirtless, hands raised, holding a white flag of truce, and speaking Hebrew) nevertheless killed (Dec 15) by trigger-happy Israeli soldiers.  That was treated as a horrific tragedy, but there was no thought to question how, with Israeli soldiers acting thusly with captured Israelis, do they act toward unarmed Palestinians.

Biden’s humanitarian concerns.  US President Biden (along with most Congressional Democrats) expresses lip-service concern regarding Israel’s mass murder of tens of thousands of Gaza Palestinians (no more than 3% of whom could be armed resistance fighters).  Biden could force a stop to it by supporting deployment of neutral UN peace-keepers into appropriate locations in Gaza, with US guarantees of their safety, to protect: hospitals, schools, desalination plants, sewage treatment facilities, humanitarian aid shipments, food and water dispensers, and UNRWA relief operations.  It is highly likely that Hamas et al would welcome the introduction of such humanitarian intervenors as long as they are truly neutral.  Meanwhile, for Israel to attack them would put it in armed conflict with the US (and its allies) upon which it is extremely dependent.  Instead of intervening in any real way to save lives in Gaza, Biden (along with most of Congress) shows his true colors by sending munitions to Israel, by demanding billions of dollars for more no-strings military aid to the Zionist state, and by vetoing near-unanimous UN demands for a ceasefire.

CONCLUSIONS. 

The conflict.  The Zionists (seeking to build and expand their racist colonial settler state) and their imperial Western allies (serving the selfish interests of their war industries and other profit-producing commercial entities with interests in the region) have subjected the Palestinian Arabs to a century of systematic subjugation and persecutions.  The Zionists’ ultimate applicable objective is to eliminate the threat to Zionist Jewish supremacy by removing most of the indigenous Palestinian population: thru expulsion and mass murder whenever they can find pretext acceptable to Western allies, and by making life so difficult for Palestinians that they will choose to out migrate.  Systematic oppression always provokes resistance by the oppressed (including violent resistance when peaceful appeals prove futile), and Palestinians are no exception.  The Zionist state has always responded to that resistance (even peaceful protests) with repressive violence, attempting to bludgeon the Palestinians into passive acceptance of their Zionist-intended fate.  That fate: to be treated as subhuman, to be massacred, to be permanently expelled from their homeland, to be robbed of their property, to be denied their right to equal civil rights and democratic self-government, and (for those allowed at least temporarily to remain in Palestine) to be exploited as cheap labor to perform work which Israelis choose to avoid.

End.  This conflict and the inevitable resulting violence will not end until: Israel has eliminated nearly the entire remaining Palestinian population; or its Western abettors have been compelled (by organized popular pressure) to cease enabling it (enabling: thru funding and arming the Zionist state, thru preventing Israel from being held accountable for its crimes, and by refusing to intervene in support of the victimized Palestinian population).

NOTED SOURCES (those which lack URL’s).

[1] Sachar⸰ Howard M [Zionist American historian]: A History of Israel (© 1979, Knopf) ~ pp 10—17 ♦ ISBN 0-394-73679-6.

[2] Brenner⸰ Lenni [American social-justice writer/activist]: Zionism in the Age of the Dictators (© 1983, Lawrence Hill Books) ~ pp 22—25, 29—32 ♦ ISBN 0-7099-0628-5.

[3] Morris⸰ Benny [Zionist Israeli historian]: 1948 – A History of the First Arab-Israeli War (© 2008, Yale University Press) ~ pp 3—4, 18—19 ♦ ISBN 978-0-300-12696-9.

[4] Brenner⸰: ~ chapters 5, 6, 7, 12.

[5] Sachar⸰: ~ pp 96—109.

[6] Sachar⸰: ~ pp 386—389.

[7] same as [3].


Charles Pierce is a social-justice activist (since his youth in the early 1960s), a former/retired labor activist (union steward & local officer), and currently a researcher and writer on history and politics. He can be reached at cpbolshi@gmail.com. Read other articles by Charles, or visit Charles's website.