Police Begin Nazi Style "Guns Drawn Raids on Organic Food Stores in California
skep...@aol.com
Topaz
systematic environmental policy, and his record has since not been
matched by any of the "moral" Western leaders of today. We must ask
ourselves whether we value cheap industrial products more than having
a non-toxic, non-carcinogenic natural environment in which to live,
breathe, breed and die.
http://www.nazi.org/library/environment.html
http://www.ihr.org/ www.vanguardnewsnetwork.com/
http://www.natvan.com http://www.nsm88.org
http://heretical.com/ http://immigration-globalization.blogspot.com/
Dakota
The list of thing we should thank Hitler for keeps growing in the minds
of fascist morons.
Dakota
> Police Begin "Guns Drawn" Raids on Organic Food Stores in California
>
>
> http://www.youtube.com/watch?v=b27EFldZ17k
>
I was believing what was on the video until the Alex Jones connection
was revealed. Anyone with a valid case would run away when Alex offered
support.
skep...@aol.com
I agree that Alex Jones is a right wing nut.
skep...@aol.com
> On Thu, 05 Aug 2010 13:13:06 -0700, skepti...@aol.com wrote:
> > Police Begin "Guns Drawn" Raids on Organic Food Stores in California
>
> >http://www.youtube.com/watch?v=b27EFldZ17k
>
> prison where they belong!!!
Crock Obama, has to be the greatest liar and fake of all US Presidents
ever. Just think "hope and change you can believe in and the ruling
class stuck us with the same Bush policies, and Crock added
preventative detention, war in Pakistan, control of the National Guard
by the White House instead of local govenors, massive spying, Crock's
oil well volcano, more murder of innocent people by drones in one year
than all eight of Dubya years.
Whoever reads this message and ever votes again in a bourgeois
election is a chump, in my book.
John M.
Interesting philosophical dilemma. How much can one weigh the obvious
"bad" in a particular dogma against the obvious "good". In the case of
"Nazism", it's pretty clear that no amount of good will negate the
bad, but the RC church seems to think received morality, handed down
by the clergy, outweighs the ongoing child abuse and (historical)
heretic slaying.
BDK
@q16g2000prf.googlegroups.com>, skep...@aol.com says...
asshole, in my book. Someone who does that, and admires Mao and Stalin
is the pinnacle of assholedumb, in my book too.
I don't know how old you are, but haven't you lived as a clueless idiot
long enough?
--
BDK, non-jew leader of the non-existant paid jew shills!
Topaz
Here is a quote from Mein Kampf:
"The fight which Fascist Italy waged against Jewry's three
principal weapons, the profound reasons for which may not have been
consciously understood (though I do not believe this myself) furnishes
the best proof that the poison fangs of that Power which transcends
all State boundaries are being drawn, even though in an indirect way.
The prohibition of Freemasonry and secret societies, the suppression
of the supranational Press and the definite abolition of Marxism,
together with the steadily increasing consolidation of the Fascist
concept of the State--all this will enable the Italian Government, in
the course of some years, to advance more and more the interests of
the Italian people without paying any attention to the hissing of the
Jewish world-hydra.
"The English situation is not so favorable. In that country
which has 'the freest democracy' the Jew dictates his will, almost
unrestrained but indirectly, through his influence on public opinion."
Topaz
The Germans removed the Jews from ruling over them. That is what
America needs to do:
Here are some quotes from a German pamphlet titled "Why the Aryan
Law?"
"In 1793 the famous philosopher Johann Gottlieb Fichte, author of
"Speeches to the German Nation," wrote a pamphlet titled "A
Contribution to Correcting Judgments about the French Revolution." It
contained the following significant sentence:
"In nearly all the nations of Europe, a powerful, hostile government
is growing, and is at war with all the others, and sometimes oppresses
the people in dreadful ways: It is Jewry!"
The French Revolution, with its "ideas for the improvement of
humanity" thundered past, and in the noise the people who had believed
in world brotherhood entirely missed this serious warning. What Fichte
warned the word about then has today become fact in nearly all the
nations of the world. The Jewish people, once only tolerated, knew how
to raise a hue and cry about discrimination and persecution, winning
the sympathy of the world for the "poor Jews." They increasingly
infiltrated deep within our national organism, growing to have power
over every single area of our national life. The old saga, the "Edda,"
observes that one blocks a river at its source. The failure to do that
was the great mistake of the German people. Thank God, it is not too
late. Our Fuehrer Adolf Hitler recognized the importance of the
problem for Germany's rebirth, and outlined its solution in his
program.
Martin Luther wrote this of the Jews in his book "The Jews and their
Lies": "They hold we Christians captive in our own land. They have
seized our goods by their cursed usury, they mock and insult us
because we work. They are our lords, and we and our goods belong to
them." If in the coming days the Jewish race is driven out of the
non-Jewish world, it will have at least this consolation: It has made
clear to them for all time the value of maintaining the purity of race
and blood in clear, understandable and unforgettable ways.
National Socialist racial legislation has reduced the influence of
Jewry in all professions, and above all excluded them from the leading
offices of the nation. That is an important step in the relationship
between Germans and Jews, but one cannot ignore the fact that we have
not yet fully eliminated the influence of the Jewish foreign body in
German national life. It is not a question of German-Jewish
coexistence, rather of making as great as possible a separation
between blood and blood.
Three things are involved here:
A knowledge of the basic principles of National Socialist racial
thinking,
An understanding of the growth and expansion of Jewry,
The dominant sociological position of Jewry, to show how it dominated
the German people economically, intellectually and politically..."
"In discussing the Jewish Question, even today one encounters
resistance and misunderstandings, especially in intellectual circles.
This can only be explained by the intellectual education of the
political past. This is especially evident when one discusses the
fundamental issues.
Whenever a new thought arises in the world and calls people to
practical action, the old world resists because it feels its
foundations threatened. Its old standpoint has ruled for decades, and
it looks uncomprehendingly at a new idea that does not fit into the
accustomed patterns of thinking. That is natural. When the new idea
and worldview are truly revolutionary, they are on a different level
of human thought and feeling, and there can be no compromise. Its
realization depends on people who support it, and who are ready to
fight to transform the life of the individual and of the nation in
every way..."
"In the long run, no idea is better suited to guarantee peace between
nations than National Socialist racial thinking, which calls for the
furtherance and maintenance of one's own race and one's own people,
and supports similar efforts on the part of other nations..."
"The new Germany that views its own race and ethnicity positively must
therefore distinguish within its territory between one race and
another, between one people and another. Mixing of blood harms both
sides. Race is an issue for every people if they are to live according
to their nature. The German people is not so arrogant as to believe
that is is the chosen people. The familiar quotation from Geibel, "The
world should enjoy German ways," should be understood in the context
of the dreams of world betterment of those past days.
The National Socialist racial viewpoint has clear consequences for the
relationship between Germans and Jews. People have often said that
National Socialism's approach to the racial question is purely
negative and destructive, and that its essential characteristic is
radical anti-Semitism. One must grant that we made the Jewish question
clearer than anyone else, and taught an entire generation that had
been taught to see all people the same to recognize the importance of
the Jewish question not only for our people, but for the entire world.
Our treatment of the Jewish problem in the years before we took power
must be seen as the political education of the German people, which
had lost its racial instincts to a dangerous degree.
The question took on its own nature in Germany, Many citizens had
their eyes opened, and the simultaneous appeal to all the heroic and
manly virtues of the German man resulted in a racial selection of
political fighters who today stand at the head of the new state.
Formerly, the Jewish question, as seen by the state, was a matter of
complete equality and the unhindered immigration of Jews from the
East. This is the best proof of how racial feeling and consciousness
had been lost. Our tone was not purely negative or the simple
rejection of others, rather the emphasis was on the positive values of
our own people. This does require noting that Jewry through its
Marxist class struggle leadership role and its international financial
measures aimed at Germany supported every kind of anti-national action
in the cultural and political fields. Jewry should not complain if its
anti-German activities, which have no counterpart in any other
country, call forth from the people the defensive reaction of
anti-Semitism.
The starting point of the discussion is the scientific fact that the
Jew is different than the German. This is neither arrogant nor
boastful, it simply is the way things are. For us, the Jewish question
is a question between two peoples. Its characteristics are determined
by the racially determined differences between the two, and through
the unusual sociological and numerical development of Jewry in the
course of its history, developments that are particularly evident in
the last decades through a constantly growing process of foreign
infiltration that has reached an intolerable level for the German
people.
More than once over its history, the German people has absorbed
foreign elements, but they were racially identical or similar
population groups, as for example was the case with the Huguenots.
With the Jews, things are fundamentally different. They are seen
everywhere as foreigners, and see themselves that way as well. Walter
Rathenau said it most clearly as early as 1897: "How strange! In the
middle of German life there is a separate, foreign tribe that stands
out in every way with its hot-tempered behavior. An Asiatic horde has
settled on the sands of Mark Brandenburg." Einstein said something in
1931: "I have to laugh when I hear the phrase 'German citizen of the
Jewish faith.' These citizens first of all want nothing to do with my
poor Eastern European brothers, and second do not want to be sons of
my (Jewish) people, but only members of the Jewish cultural community.
Is that honest? Can a non-Jew respect such people? I am not a German
citizen. I am a Jew, and am happy to belong to the Jewish people."
The most remarkable thing about Jewry is that it has not disappeared
over the millennia, even though it lacks its own territory and
language. Even more remarkable is that it lacks the main
characteristic of a minority population, its own pockets of settlement
to which it could if necessary retreat. Only time will tell if
Palestine will someday fill this gap. That question is made more
difficult by the fact that the Arabs maintain their claim on
Palestine. Whatever the twists of history, the Jew has always remained
the same, whether as a grain speculator in ancient Rome or as a bank
or stock exchange potentate in the modern era. They were always able
to control the wealth of whole nations. Nations and peoples once their
contemporaries have vanished, leaving only words and crumbled
monuments behind; only the Jew remains. In ancient days we see him
carrying on his business in the trading centers of the Mediterranean.
In the Middle Ages he provided money for German nobles and free
cities. Today he rules the banks and stock exchanges of the whole
world, forcing the nations under the yoke of financial capitalism. The
power of this people of 15 million rests on these international
relations. This is how they seem to fulfill the commandment of Jehovah
- the world domination of the chosen people.
The secret of the Jewish people, which has enabled them to survive
through all of history's twists and turns, is that it has always
recognized the laws of blood, even anchoring them in the laws of its
religion. The consciousness of blood and family that believing Jews
have has been stronger than all the other forces of history, giving us
a unique example of a people without its own land and language, which
still meets the criteria for being a people, and which has outlasted
many other peoples.
This historic manifestation of Jewry, which is unique, brings to the
fore the question of the relationship between the host and guest
peoples. It has been answered in differing ways throughout history,
depending on the worldview and thinking then predominant.
Since the Jews were dispersed they have been held together by the laws
of their religion and their faith that they were the chosen people.
Until the middle of the 18th Century, Germans and Jews lived apart
from each other. The Jews had no opportunity to become involved in the
religious of political-intellectual life of their host people. On the
other hand, they could practice their own customs without
interference. They had their own religion and their own laws. During
the Middle Ages, the Ghetto was the way Jewry could maintain itself in
the midst of other peoples and fulfill its Jewish duties, which grew
out of its race, origins and laws. The values and ideals of other
peoples were not affected. This separation was only possible because
the views of the host people were as strong as those of the Jews.
According to the writer Grau: "There was no racial defilement or
baptism, no attempt to join a nation that one could never be a member
of, and no attempt to intellectually silence the host people." In the
Ghetto of the Middle Ages, the Jew developed his nature and
characteristics, which were later to become significant, while
maintaining the community of blood and race. The latter is
particularly important, since the strict physical separation between
the host and guest peoples maintained the foreign nature that we daily
see so clearly, now that the barriers between have long since fallen.
Even in the Middle Ages, the most important thing was not the
difference between the Christian and Mosaic faiths. Rather, there was
on the one hand the natural sense that the Jew was of a foreign race,
and on the other hand the strict law of blood which demanded a clear
separation if the Jews were to fulfill Jehovah's mission, which had
guided them from the beginning. Just this has always been kept in the
background by historians, who present the Ghetto as a tolerated asylum
for Jewish martyrs persecuted on account of their faith. There is a
gap to be filled here. The task of historians writing from our new
viewpoint will be to examine the portrait of the Ghetto of the Middle
Ages to discover its importance for the development of Jewry and the
relationship between the guest and host peoples. Even the Jewish side
is demanding that. O. Karbach criticizes historical writing because it
"in significant ways conceals the historical fact that the Jews in the
centuries before their emancipation possessed a legal standing that
was better than the greater part of the rest of the population, namely
complete or partial agricultural freedom. (Ordnung in der Judenfrage,
edited by E. Czermak, Reinhold, Vienna, 1933).
The barriers between Germans and Jews fell as a result of the
Enlightenment and the French Revolution. The path to Jewish world
domination would take a different direction than pious, observant Jews
had expected. Emancipation made it possible to build Jewish dominance
through secular means. With the disappearance of racial consciousness,
only religious differences seemed to remain. It seemed at the time
unjust to give someone a preferred position only because of his
religious beliefs, which are an entirely personal matter. At the time,
this was tied to a belief in human equality and freedom. It was
revolutionary. It shattered the church dogmas that had ruled for
centuries and was the foundation of liberal thinking during the last
two hundred years. The new goal was humanity itself, and nothing stood
in the way of racial mixing. Some had the quiet hope that assimilation
would mean the absorption of Jewry. Jewry itself, however, was more
than willing to use the opportunities of religious assimilation, which
opened the path to all important positions, even to political
leadership. As H. Heine said, "baptism was the ticket to European
culture." Gradually, an intermixing with the German people developed,
particularly in its cultural elite. Foreign blood infiltrated to a
degree that we realize only today now that the "Law to Reestablish a
Professional Bureaucracy" has exposed numerous sources of foreign
blood. This process has greatly accelerated during the last fourteen
years.
Today the age of raceless thinking is being displaced by the ideals of
human variability. Values are rooted in origin and territory, and each
group has a historic mission based on its own unique and eternal
values. Such new racial thinking will of course secure the opposition
of those who either through faith or reason still believe in the unity
of humanity in culture, social order and organization. The Jews will
naturally oppose any discussion of race, since the denial of any
significant differences between people is the foundation of his
infiltration of Western European society. The Jew finds any mention of
the racial question as an attack on his current existence. His leading
role in every anti-national area is characteristic of his mimicry, and
is necessary for his continued existence. That explains the phrase
"German citizen of the Jewish faith."
The recognition that the Jew is of a foreign and different race along
with the reawakening of German racial consciousness must necessarily
lead to a change in the relations between Germans and Jews.
There is one point to keep in mind before examining the statistics.
Only those people who claimed to be Jews and were members of the
Mosaic faith were counted as Jews, not those who for internal or
external reasons belonged to another religion, or those who claimed to
be dissident Jews and therefore did not belong to the standard groups.
This is regrettable for our purposes, since we are interested not in
the influence of those who still claimed the Jewish religion, rather
those who belonged to the Jewish race! That includes all Jews, whether
of the Mosaic faith or baptized Christians. That is just what the
supporters of the Talmud and the Old Testament always said. They
complained that the state opened all offices to those "without
character," to "Christmas Jews," even admitting them to the officer
corps! The statistics given here must therefore be increased
significantly. The Jews are a race, and baptism does not in any way
change the foreign characteristics that are hostile to the German
people..."
Of course, the intellectual atmosphere that enabled the Jew to
infiltrate the German body politic quickly led the Jew himself to see
that conditions for his advancement were favorable, and that the way
to the top was open. He also realized what the population statistics
meant, indeed they were particularly clear to him, since 2/3 of his
kind lived in the big cities, the centers of the liberal worldview..."
"Nothing shows the differences between our people and the Jews more
clearly than their likes and dislikes for certain occupations. In some
occupations, particularly those that are most important for the nation
as a whole, the foreign influence on German life has reached an
intolerable extent not seen elsewhere in Europe. The preference for
certain occupations also gives us an interesting insight into the
spiritual nature of Jewry.
The following figures show how much critical occupations in Germany
have been infiltrated.
112,188 Jews, or 58.8%, far more than half, are employed in the area
of "commerce and transportation, including restaurants and taverns,"
but only 17.11% (3,248,145) of the population as a whole. In the area
of "industry and craft work, including mining and construction,"
19,318 Jews (25.85%) were employed, including 31.82% of foreigners.
For the population as a whole, the figure was 40.94% (7,771,799).
The figures in the field of "public administration, the judiciary, the
army and navy, churches, legal professionals and the independent
professions." 11,324 Jews were employed there, or 5.94% , over against
921,048 (4.85%) in the general population..."
In 1925, 0.81% of Jews were active as civil servants and the army and
navy, as opposed to 2.3% of the general population. In the church,
religious occupations, the legal system and the other independent
professions, the Jewish percentage is 4.3% as opposed to 2% of the
general population. This shows that the Jews are over-represented when
compared to the general population, particularly in the independent
professions.
The percentage of the Jewish population in government positions may
seem less than that of the general population, but the difference is
not as great as the figures first suggest. The most recent figures,
not yet entirely complete, suggest that a not insignificant number of
them are baptized Jews or dissidents formerly of the Jewish faith who
denied their Jewishness to gain an official position.
4.35% of Jews are employed in the medical and health care system,
including welfare, and 2.0% of foreign Jews. The figure for the
general population is 1.88%. The Jewish percentage is thus 2 1/2 times
as high as that of the general population.
In summary, Jewish occupational patterns differ from those of the rest
of the population. Jewry seems to have an aversion to agricultural
work, industrial labor and crafts. They are greatly over-represented
in commerce and transportation, including the entire banking system.
They are also over-represented in the independent professions and the
health care system. These figures alone demonstrate a clear difference
between the native German population and alien Jewry.
Very similar conditions prevail in all Western European nations and
also in North America, since Jews have spread throughout the world in
areas with growing industry and in cities that are centers of economic
and financial power. It is not true, as is often claimed, that the Jew
was systematically forced into commerce by the laws of the various
nations; rather, commerce particularly suits the Jew's nature. This is
supported by Dr. Arthur Ruppin, a scholar respected by the Jews. He
writes in his book The Jews of the Present (2nd edition, Cologne and
Leipzig, 1911, p. 45):
"Thanks to their significant commercial gifts (!), the Jews soon
enjoyed great success in commerce and industry. For 2000 years they
have seemed predestined to work in commerce. It is false to claim, as
some do, that Jews became merchants primarily because the Christians
denied them other occupations during the Middle Ages. The Jews did not
become merchants in Europe, rather they entered the profession in
growing numbers ever since the Babylonian Captivity in Syria, Egypt
and Babylon [because they dislike labor and prefer to have others work
for them! The Editor]. In Palestine until the dispersion they did live
primarily by agriculture. In the Diaspora, there was hardly anywhere
that the Jews lived by agriculture. The Middle Ages did not make them
into merchants. It only affirmed legally that which history had
already established. It is after all the rule that economic laws
generally do not create new conditions, but only legalize and regulate
that which already exists. The law would never have limited the Jews
to commerce in Europe if they had not already immigrated primarily as
merchants..."
Nearly all national economists agree that the Jews owe their role as
merchants not to chance, but to their excellent abilities as
merchants. As W. Sombart wrote: "The Jewish race is by nature the
incarnation of the capitalism-mercantile spirit." (Der moderne
Kapitalismus, Vol. 2, p. 349. Leipzig, 1902). Many others agree..."
"Similarly differences in the relative proportion of Jews by the
self-employed are evident in the medical field, which employs 0.5% of
the general population but 2.8% of the Jews, nearly six times as many.
Similar statistics are found in the cultural area (theater, film,
radio, education, teaching, etc.). The 0.4% of the general population
are employed there, 2.6% of the Jews, also about six times as many.
In the area of public administration and the judiciary, the percentage
of Jews in high positions is 2.0%, over against 1.3% of the general
population, nearly twice as high. The significance of these figures
becomes clear that when one realizes that the 2.3% of professional
Jews in public administration and the judiciary are in a branch where
the Jewish percentage of employees is only 0.81%. That means that the
Jews are especially represented in the important positions that
influence the whole government and leading branches of the economy.."
"The statistics may be interesting. The Jewish workers included 11,406
in industry, 2,220 in commerce and transportation, and 726 in
agriculture.
The following figures show most clearly the different social structure
of Jewry in Prussia over against the general population, and reveal
clearly Jewry's leading role in public life:.."
"On 19 May 1933 Reich Chancellor Adolf Hitler gave an interview to
Bernard Ridder, an American journalist for the New York State
Newspaper. Discussing the Jewish Question in Germany, he said: "Should
I allow thousands of German-blooded people to be destroyed so that the
Jews can live and work in luxury while millions starve, falling victim
to Bolshevism out of desperation?"
Can the justice of his words be doubted when one recalls that,
according to the Prussian census of 16 June 1925 6.9% of all
independent pharmacists, 17.9% of all independent physicians, 4.8% of
all independent artists, 27% of all independent attorneys, 4.6% of
editors, 11% of theater directors, 7.5% of actors, and 14.8% of all
independent dentists were Jews! And these huge figures when the Jews
were only 1% of the population! Is that anything other than a
Jewdification of our entire cultural system?! And what would these
figures look like if one had had the ability to include baptized Jews
and dissidents?..."
"Berlin is the Jewish metropolis in Germany. The process of
Jewdification is considerably further along. That is understandable,
since one is in the immediate vicinity of the protective arms of
democracy and social democracy, where developments can occur
unhindered. Thus in Berlin on 16 June 1925 32.2% of the pharmacists
were Jews, as were 49.9% of the physicians, 7.5 of the graphic
artists, 50.2% of the attorneys, 8.5% of the editors, 14.2% of the
directors and theater heads, 12.3% of the actors and 37.5% of the
dentists.
These figures cry out for legal limitations on Jewry, and it is
surprising that former governments did not take the appropriate action
to tell the Jews "this far and no further."
The Jewish influence gave the rest of the world an entirely false
impression of the nature of the German people. Inside the Reich, they
poisoned the soul of the people, and all social and political
relationships. Until the national uprising, the leaders of the
National Socialist movement were persecuted, defamed and suppressed by
a system that was a willing tool in the hands of a foreign and
different race. The national revolution freed the German people from
this foreign influence, which had also dominated and ruined the German
press and public life in significant ways.
He who wants to understand the German revolution of 1933 must
understand that it had this goal: 'Germany must be governed by Germans
for Germans.' The central idea of the National Socialist revolution
was the longing of the German people to once more be master in every
area of its own life. As a great, confident people, we demand only
this of the other peoples: that they permit us, as their equals, to
govern ourselves as we wish and find our own way to happiness (Reich
Minister of the Interior Dr. Frick)..."
"The Jewdification of our colleges and universities over the years has
reached almost frightening proportions. We begin with a publication
from 1931. Karl Hoppmann, in his volume "On the State of Jewdification
in the Academic professions" found the following figures:
1. University of Berlin:
Medical faculty . . . . over 50%
Philosophical faculty . . . . 25%
2. University of Göttingen, 32% of the professors were Jewish:
Legal Faculty . . . . . . . . . . . . . . . . . . .47.0%
Medical faculty . . . . . . . . . . . . . . . . . 34.0%
Philosophical faculty . . . . . . . . . . . . . .40.0%
Mathematics and Natural Sciences . . . 23.0%
3. University of Breslau
Legal Faculty . . . . . . . . . . . . . . . . . . .30.0%
Medical faculty . . . . . . . . . . . . . . . . . 37.0%
Philosophical faculty . . . . . . . . . . . . . 25.0%
4. University of Frankfurt (Main)
Legal Faculty . . . . . . . . . . . . . . . . . . . .55.0%
Philosophical faculty . . . . . . . . . . . . . . 14.0%
Mathematics and Natural Sciences . . . 28.0%
Medical faculty . . . . . . . . . . . . . . . . . . 21.0%
Economics . . . . . . . . . . . . . . . . . . . . . 28.0%
Jewry has a dominating role on the stock exchange. The board of the
Berlin stock exchange is almost exclusively Jewish. In the various
committees, the percentage of the Jewish race is sometimes many times
as high as the Aryan. The committees include:
That means that 117 or 147 members are Jews, or nearly 80%.
The extent of the Jewdification of German theater and film is evident
from 1931 figures. Of 234 theater directors, 118 (50.4%) were Jews, 92
(39.3%) were non-Jewish.
Berlin led in this area as well, with 23 of 29 theater directors (80%)
Jewish.
The situation in film is similar. The Viennese Catholic periodical
"Schönere Zukunft," which certainly cannot be accused of
anti-Semitism, wrote the following in its 3 February 1929 issue:
"The percentage of Jewry in today's film industry is so high, at least
by us in Germany, that there is only a tiny part left for Christian
firms."
Jewry has long sought political influence as well. This formerly
happened in covert ways, mostly through direct or indirect control of
money matters. Nearly every noble once had his financial Jew. Since
1848, the birth of political parties in Germany, Jewry has openly
sought to become a political power. The Jew Marx was the founder of
Marxist doctrine, the Jew Lassalle was the founder of the Social
Democratic Party. The founders of the Independent Social Democratic
Party of Germany were the Jews Bernstein, Haase, Kautsky, Hilferding,
Cohn, Davidsohn, Simon, Rosenfeld, Eisner, Levi, etc. Carl Liebknecht
and Rosa Luxemberg were the leaders of the Communist Party, and
recently the Jews Rosenfeld and Seydewitz founded the Socialist
Workers Party. Jews sat in the press offices and the various editorial
offices of party newspapers, and above all in the various
parliamentary factions..."
"We think it necessary to mention that the Communist wave that
threatened to destroy Germany politically, economically and
intellectually can primarily be traced back to Jewry.
Is it any wonder that the Jew is arrogant? The greater the Jewish
influence the more secure they feel, and the more ominously and
clearly their character and goals becomes clear: Pride, intolerance
and superiority on the one hand, a drive for world domination on the
other. Several pointed Jewish statements are examples:
Hochmut: The familiar "Dorfgeschichte"-Auerbach says: "We Jews are the
most intelligent race." "We are the chosen ones," says Dr. Berhard
Cohn (Jüdisch-Politische Streitfragen, 20, 22). He continues: "We may
carry our head high and demand particular respect. We must not only be
treated equally, but better. We deserve the particular respect of
other peoples."
Rabbi Dr. Rulf wrote a book ("Aruchas bar-Ammni," Israel's Healing,
Frankfurt a. M. 1883) in which he says: "The Jewish people is a
blessing for all peoples. The blessing has followed on the heels of
the Jews. A whole world lives from the Jews, who feed everyone, and
everywhere spread wealth and pleasure, comfort and prosperity. Only
the commerce of the Jews creates value. Work alone does not do that.
Half of the world's population would starve without the Jews."
The Jew Dr. Duschak wrote: "The world could not exist without the
Jews." The well-known Jew Sacher-Masoch explained the hatred of
anti-Semites against the Jews in this way: It is the same hatred a
Negro feels against the whites because of their superiority.
That the Jews even went so far as to suggest to Bismark that he make
the Jewish Day of Atonement a national holiday is certainly no sign of
modesty.
Intolerance: The Jew Klausner (Society, edited by Conrad, Volume 12)
wrote: "Anti-Semitism and criminality are nearly the same thing. There
are criminals who were not anti-Semites, but no anti-Semites who were
not criminals."
The work by Dr. E. Fuchs. "The Future of the Jews," (Berlin,
Philo-Verlag, 1924) judges our greatest historians, Hartmann and
Treitschke, who see the Jews as our misfortune: "Men blinded by
prejudice and hatred. Small, tiny men."
World Domination: The Jewish attorney Maurthner in Vienna said back in
the 1880's: "It is not just a matter of fighting anti-Semitism. We
want to oppose it with Jewish domination!"
They made the attempt. If the German people had not recovered their
senses at the last moment, and if they had not had a Fuehrer and
Chancellor named Adolf Hitler who recognized the danger and woke the
German people, we would have fallen into slavery. As we have already
noted, the Jew has always known how to rouse sympathy when things were
rough for him. Consider this report from the meeting of the PEN Club
in Ragusa at the end of May of last year: "Schalom Asch in his keynote
address noted that the suffering of the Jews in Germany had aroused
the sympathy of the entire world. Only the German government remained
untouched. He claimed the Jews has given Germany its deepest thoughts,
its most beautiful songs, its greatest poets, artists and
philosophers. Today one had crucified them in Germany and covered them
with their own blood." Mr. Schalom Asch began crying in the midst of
these outrageous lies. He spoke in the hope that his words would be
heard for the sake of justice and humanity throughout the world.
The Jew Asch cries! The German people are not moved. They want no
torture or persecution, but also no unjustified sympathy, only
justice! Remember always the worlds of Field Marshall Moltke: "The Jew
is a state within the state." Remember also the works of our great
historian Mommsen: "In antiquity too the Jew was the ferment of
cosmopolitanism and national decomposition." And remember Goethe: "The
Israelites have never done much; they possess few virtues, and most of
the deficiencies of other peoples!"
The Racial Question has an important role in the laws of other
nations, though other peoples and races are affected than in the
German Reich. It is in no way new or unusual that the German Reich is
active in this area. Contrary to opinions that surface here and there,
our laws are in no way directed against the Jewish religion, its
practice, or the freedom of the Jewish faith.
The German Reich has done nothing but introduce constitutional
legislation to provide the kind of civil service necessary to
guarantee the secure administration of the Reich. The laws do not
render it impossible for a citizen of a foreign state to become a
civil servant. Indeed, if he is appointed to such a position, he
receives full citizenship in the Reich. German civil servants should
however be of Aryan descent. The so-called Aryan Law requires that
each civil servant be of German blood. Since the vast majority of
non-Aryan civil servants were Jews, the first guidelines to the law
paid particular attention to those who were members of the Jewish
race. But we did not simply throw out the non-Aryan civil servants,
but retired them with honor and a pension. The people's state could
hardly proceed in a more legal and mild manner. Germany did not want
to attack Jewry wildly, rather only deal with its results, is clear
from the fact that the Law of 7 April 1933 left untouched all
non-Aryan civil servants who had been appointed before 1 August 1914,
and by the fact that the private sphere not affected. Some complain
that the law extends to half and quarter Aryans. The answer is that
the foreign influence in the civil service had grown to such a
dangerous extent that it was almost impossible for young Germans to
enter these professions." (Reich Minister of the Interior Dr.
Frick..."
skep...@aol.com
> In article <ab4e7b03-e3f0-4d6a-bcdc-7f9d56f2f7a1
>
> - Show quoted text -
BDK, you should put on your thinking cap and read a scholarly book
about Mao Tse Tung. I think you would be impressed, you silly little
man.
BDK
@i4g2000prf.googlegroups.com>, skep...@aol.com says...
I've read about him already, and you forget I know people who grew up in
the "paradise" of the PRC, and who got out as soon as possible and only
go back to visit their parents and aunts and uncles who didn't get out.
Funny how their memories, along with the ones who grew up in the USSR,
differ totally from what you've read in a book.
The stories they tell line up pretty well with the ones I've read. But
I'm not reading some book written by a deluded loon like yourself who
has the hots for Mao or Uncle Joe.
Get a clue, stop being a tool.
BDK
> On Sat, 07 Aug 2010 10:21:27 -0700, skep...@aol.com wrote:
>
> > On Aug 6, 6:20Â pm, BDK <TopSh...@sanity.com> wrote:
> >> In article <ab4e7b03-e3f0-4d6a-bcdc-7f9d56f2f7a1
> >> @q16g2000prf.googlegroups.com>, skepti...@aol.com says...
> >>
> >>
> >>
> >> > On Aug 6, 4:55Â am, "B. M. Boi" <b...@m.boi> wrote:
> >> > > On Thu, 05 Aug 2010 13:13:06 -0700, skepti...@aol.com wrote:
> >> > > > Police Begin "Guns Drawn" Raids on Organic Food Stores in
> >> > > > California
> >>
> >> > > >http://www.youtube.com/watch?v=b27EFldZ17k
> >>
> >> > > into prison where they belong!!!
> >>
> >> > Crock Obama, has to be the greatest liar and fake of all US
> >> > Presidents ever. Just think "hope and change you can believe in and
> >> > the ruling class stuck us with the same Bush policies, and Crock
> >> > added preventative detention, war in Pakistan, control of the
> >> > National Guard by the White House instead of local govenors, massive
> >> > spying, Crock's oil well volcano, more murder of innocent people by
> >> > drones in one year than all eight of Dubya years.
> >> > Whoever reads this message and ever votes again in a bourgeois
> >> > election is a chump, in my book.
> >>
> >> asshole, in my book. Someone who does that, and admires Mao and Stalin
> >> is the pinnacle of assholedumb, in my book too.
> >>
> >> I don't know how old you are, but haven't you lived as a clueless idiot
> >> long enough?
> >> --
> >> BDK, non-jew leader of the non-existant paid jew shills!- Hide quoted
> >> text -
> >>
> >> - Show quoted text -
> >
> > BDK, you should put on your thinking cap and read a scholarly book about
> > Mao Tse Tung. I think you would be impressed, you silly little man.
>
> person experiences when confronting the slaughter of millions.
> Eliminating hunger and poverty by eliminating the hungry and impoverished
> is NOT progress, is NOT a great leap forward, it is genocide.
>
No, impressed isn't what I feel about Mao. Repulsed is a much better
one. Skep really has swallowed the Commie Kook Aid.
ScienceWins
>Police Begin "Guns Drawn" Raids on Organic Food Stores in California
>http://www.youtube.com/watch?v=b27EFldZ17k
Those pigs need bullets through their heads. A teaching moment
for all fascists.
---
Does belief in astrology cause insanity? http://www.skeptictank.org/edm.htm
The Holy Eucharist: Swallow the Leader. -- Kagin
skep...@aol.com
> In article <63ca9d17-8480-4a8e-9839-56f55f7dca00
> @i4g2000prf.googlegroups.com>, skepti...@aol.com says...
Here is the guy I've met who is from China, here's what he has to say:
Dongping Han:
The Unknown Cultural Revolution
Life and Change in a Chinese Village
Q&A: Mobilizing Against Traditional Ideas
Question: Why during that time, during those 10 years of the Cultural
Revolution, was there no effort made to purge the Communist Party of
the right-wing capitalist roaders? Why was nothing done to purge the
different apparatus of the Party of the capitalist roaders?
Dongping Han: That's a very good question. This question has been
asked many times. The Cultural Revolution was not to purge people, it
was to educate the people. Many of the capitalist roaders had fought
for the revolution and made important contributions to the Chinese
revolution. It was an accepted traditional idea that those who fight
for the revolution should enjoy the privileges when the revolution
succeeded. It was not enough to purge these people. The problem was
the old traditional ideas. So the Cultural Revolution was to do away
with the traditional ideas and educate the people through mobilizing
the farmers and the workers. I think if there was no coup in 1976, I
doubt that this government apparatus would have changed by itself. It
happened because there was a coup. But I don't think to purge people
is a solution either. I remember during the Cultural Revolution there
were some high officials in my county who encouraged their own
children to work with the farmers and to ask for the most difficult
assignments and tasks to build their character. It seemed that these
high officials did change with the change of social climate during the
Cultural Revolution years. But when the social climate changed, they
changed back.
Most people were not aware that there was a coup in 1976. Mao's wife
and three other important leaders were arrested. And there was a very
extensive purge throughout China. Hundreds of thousands of people who
supported the Cultural Revolution were arrested right away. Some
people argue that Mao should have killed Deng Xiaoping and a few
others to prevent the arrest of the Gang of Four. Maybe he should
have, but he did not.
Question: I really enjoyed hearing your speech. My question is: could
you paint a picture comparing what the average daily life was like for
you and your family during the Cultural Revolution compared to, on the
one hand communism before the Cultural Revolution, and then compared
to your family now in capitalist China?
Dongping Han: The Cultural Revolution was launched because the Great
Leap Forward1 failed. It failed partly because there was a 100-year
natural disaster on the one hand. On the other hand, it failed because
communist officials in the villages were not really socialist yet.
They ordered farmers to do too much and they themselves didn't want to
work hard. There was not enough to eat during the Great Leap Forward
because of the natural disasters on the one hand and mismanagement on
the other. So the reason I think the Cultural Revolution was launched
by Mao was that he realized at the time that the Chinese officials
needed to be educated and that the Chinese people needed to be
educated through a socialist movement. That's why he mobilized the
Chinese farmers to criticize the officials in the village. And of
course, I was too young, I don't remember too much about the Great
Leap Forward. But during the Cultural Revolution, I remember very
well. I was working in the fields with the farmers and at that time in
the rural areas, each village had a production brigade, and each
brigade was divided into several production teams. In my village there
were eight production teams. Each production team had about 40
families. We elected five production team leaders each year. We had a
production team head, a woman leader, an accountant, a cashier, and a
store keeper. Before the Cultural Revolution these people were
appointed by the village leaders and the village leaders were
appointed by the commune leaders. It was not democratically elected.
During the Cultural Revolution years, these production team leaders
were elected by the farmers.
We worked in the fields together. Everybody came out and worked
together. And at the end of the day the cashier would record how many
people worked that day. And at the end of the year, when the harvest
came in, the village accountant, together with the production team
accountant, would develop a distribution plan. Seventy percent of the
grain was distributed according to how many people you had in your
family. Thirty percent was distributed according to how much you
worked in the collective. So if you did not work in the fields, you
were still entitled to 70 percent of the grain from the collective.
That was the distribution on the production team level. There was also
distribution at the production brigade level. The village owned many
enterprises. After putting away money for a welfare fund, money to
purchase new equipment and so on, the village would distribute its
income according to how much you had worked in the collective. The
collective also produced vegetables, fruits, peanuts and we also
raised pigs. These would be distributed to villagers regularly
according to the same distribution schedule as grain was distributed.
We also purchased fish, wine, cigarettes collectively with the money
earned by the village enterprises, and this was distributed to each
family on important occasions like Chinese New Year and other
holidays. We got almost all our supplies from the collective.
After the Cultural Revolution years, I went to college and my two
sisters who used to work for the village, found jobs in a state-owned
factory in the early '80s. Now the factory has been sold and my two
sisters have been unemployed since 1996. My younger sister is still
working in the village, as the village cashier now. My village is
doing well compared with other villages. Life has changed dramatically
in the countryside. I think for most working class people, life has
changed for the worse. Even though they may get more money, they have
lost benefits like free medical care and free education of the
socialist past. They now have to pay for their education. They have to
pay for their medical care. Most farmers cannot afford the medical
care. If they are sick for a small problem, they just endure the
problem. If they are sick for a big problem, they just wait to die.
Many of them say they do not want to leave a big debt for their
children by going to the hospital. The medical care is very expensive
now and it is beyond the reach of most farmers and working class
people in urban areas.
Question: Could you talk a little about what the cultural life was
like in your village and how that changed?
Dongping Han: The Cultural Revolution was truly a cultural revolution.
The changes that took place in the field of culture were
revolutionary. Before the Cultural Revolution, Chinese performing arts
were mostly about talented young men and beautiful ladies, kings,
generals and so on. That's what the Chinese traditional plays were
about. During the Cultural Revolution, there was a surge of a new kind
of art. Every village at the time had a group of farmer artists and
they played instruments, sang revolutionary songs, danced
revolutionary dances, and staged revolutionary plays. There was some
kind of performance in the village almost every night. These
performances became educational tools. Revolutionary ideas spread
because of these revolutionary performances. And it was very powerful.
But of course today you don't see that anymore in the countryside. But
if you go to China today, you can still see older people singing the
revolutionary songs in parks and public spaces to entertain
themselves.
Question: In the movies that we see about China and the Cultural
Revolution, there is a representation of people being picked up and
tried by popular tribunals and paraded around town, punished. My
question is: where does this image come from, did you hear about
things like this in China, how widespread was this?
Dongping Han: That image was from the Cultural Revolution years. For a
few weeks in the beginning of the Cultural Revolution, many Chinese
officials were being criticized on the stage. That was very common. I
saw it many times. I would say most government officials went through
some of that at the beginning of the Cultural Revolution. At the same
time, I would argue, many of these people deserved some kind of
punishment. They had made mistakes in their work. And because of their
mistakes, people suffered. People were looking for ways to air their
anger. In the villages, the struggle against village leaders was more
gentle and peaceful.
These public struggle sessions to deal with officials who committed
crimes and made mistakes were different ways of dealing with these
people. After they were struggled with for a day or two, they were
allowed to go free. They were taught a lesson by the people. In the
U.S. people are sent to prison. I still think this public education
during the Cultural Revolution was very effective, not only to educate
the village officials, but also everybody else. After the session,
they were free. So I don't think that was a bad practice. I think it
was a very good practice.
Question: Your presentation was mainly about the Cultural Revolution,
but I wonder if you could spend a few moments talking about the
situation in China now, particularly the economic crisis and how you
think that's working itself out, especially in the rural areas, but
more generally?
Dongping Han: The Chinese government is faced with a huge challenge
today and the Chinese government officials themselves have admitted
that on many occasions. Some people estimate that there are 100
incidents involving more than 100 people challenging the government
and 300 incidents involving less than 100 challenging the government
each day. I read in a document about an incident in Guangdong province
where three police officers stopped a car without a license plate and
upon further check they found the driver without a driver's license.
But the three people came out the car and yelled that the police are
harassing people and about 2,000 people came out. They turned the
police car upside down and set it on fire. The government is warning
the police to be careful because the tension between the people and
the government is very high. And there are a lot of people in the
countryside who are very angry with the township government. I was
told by a farmer about an incident in a rural township. The party
secretary was taking a nap one day. But about 100 farmers ,who were
angry with the township government's decision to move the market to a
different place, went to his bedroom. They actually dragged him by his
four limbs into the marketplace and threw him up into the air for a
half hour. They didn't hit him. They just toyed with him for a half
hour. In the end the government had to remove him from office because
he had become an embarrassment for the government. This happened last
year. There was another government official who was beaten by the
farmers. The villagers wanted him to take a patient to the hospital.
He refused. He said that not everyone could ride in his car. The
farmers almost killed him, but the government didn't punish the people
who did it. So I think the government realizes how tense its
relationship is with the masses.
In the old days, the Chinese government officials came to the village
and worked with the farmers. And today they don't do that. They come
to the village in big cars, only to get money from farmers and to
enforce the one child policy... I think the government has a
legitimacy crisis. The Chinese government was able to survive the
challenges of the Great Leap Forward posed by unprecedented natural
disasters and mismanagement by its officials because of the socialist
legitimacy. I don't think it will be able to survive any challenges
close that of the Great Leap Forward.
Question: Thanks for coming. I'm really looking forward to getting
into your book. I have two questions. First, you mention the coup in
1976. Could you talk about what happened and also how that whole
period was being understood where you were? How did people understand
the struggle that was going on that led up to right before Mao's death
and up to the coup? My second question is: in describing all the
upheaval right now in China, what kind of revolutionary thinking is
there, are there any trends that are looking towards Mao or towards
Maoism, how is that developing, what are the ideas that are capturing
people in this period?
Dongping Han: I still remember where I was on September 9, 1976. At 4
o'clock that day, I was walking with my friend outside the village
when the loudspeaker said there was a very important announcement. And
we immediately realized something was wrong. And they said Chairman
Mao had passed away. I don't know how I walked home that day. I
remember that everybody around me was crying. Finally I reached home.
My father cried all the way home from his factory. When my grandpa
died he didn't cry. He gathered the family together and he said, today
our poor people's sky has fallen and we do not know what life will be
like tomorrow. At the time, I thought, in my heart, how could that be
possible? We have built the socialist state. How could the poor
people's sky fall just because Chairman Mao died?
It turned out that my father was right. When the Gang of Four was
arrested, the Chinese government said the people were really happy.
That was not true. In my hometown many young people really respected
Jiang Qing because of an incident that happened in a neighboring
commune. On Chinese New Year in 1975, the village leader played over
the loudspeaker a traditional drama which was criticized during the
Cultural Revolution. A young man in the village criticized the village
leader for playing that over the loudspeaker. But the village leaders
accused him of causing trouble in the village. He called the police
and the police took him away. While he was in prison, he wrote a
letter to Jiang Qing, and in less than five days, Jiang Qing responded
to his letter. Jiang Qing ordered that the person be released. And the
village leader was dismissed from office. Young people in my area
loved Jiang Qing. When the Gang of Four was arrested a few weeks after
Mao died, we knew things were going to be different. We still don't
know the details why Hua Guofeng, who was appointed by Mao, decided to
arrest the Gang of Four. We didn't know then. Today, looking back, I
think Hua Guofeng was the person who was responsible for this. There
were some people who have talked about how at the time, before Mao
died, Mao had the intention to appoint Jiang Qing to be his successor,
and that Hua Guofeng apparently was not supposed to succeed Mao. And I
think probably he arrested the Gang of Four not because he had a
different agenda, but he had his own personal ambition for power. But
I don't think he intended to change Mao's line. But by arresting the
Gang of Four, Mao's wife, he had to justify why he arrested these four
important leaders. By doing that he had to condemn the Cultural
Revolution—because the Gang of Four were the crucial leaders of the
Cultural Revolution. And by condemning the Cultural Revolution he
paved the way for Deng Xiaoping to come back. Of course, that's what
happened. I think that the workers and farmers were not actually, like
the government said, happy when the Gang of Four was arrested. Hua
Guofeng did two other things after he arrested the Gang of Four. He
decided to preserve Mao's body, against Mao's will. That was a popular
thing to do at the time. Because the Chinese people, working class
particularly, considered Mao their greatest leader. So by doing that
they thought Hua Guofeng was still continuing Mao's legacy. And he
also announced he was going to publish the fifth volume of Mao's
works. That was also very popular as well. He did some very smart
things. But he did the most damage by arresting the Gang of Four as
well.
In terms of the situation now, it's very hard for me to give you a
full picture. Two years ago, Deng Xiaoping's elder son said in
response to a question by an Associated Press reporter that the
Cultural Revolution was not only tragic for himself and his family,
but also for the whole Chinese nation. He said that on December 10,
but within 20 days, there were more than 35,000 people who responded
to his comment on line. About 90 percent of these responders condemned
him for slandering the Cultural Revolution. The Chinese government was
able to get away with condemning the Cultural Revolution before. Now
it is hard for them to get away with that anymore. It seems that the
Chinese people are really waking up about the Cultural Revolution.
Now, people say, they lied to us for 30 years. History proves that
Chairman Mao was right, from the very beginning. The Chinese officials
are very corrupt now. People understand that Mao launched the Cultural
Revolution to prevent that from happening. Mao realized before he died
that without an empowered working class to serve as watchdogs, the
officials were bound to be corrupt.
The crisis in China is very serious. During the Cultural Revolution
years, we did not have much corruption. From little corruption to a
lot of corruption, people tend to perceive the problem as more
serious. To be fair, I think the Chinese officials are not more
corrupt than American officials. For example, if The Big Dig in Boston
was taking place in China, there would be a huge public outcry, but
here there was no public outcry about it at all. People are used to it
in the U.S.
Question: When you were talking earlier, you were saying that the 10
years of the Cultural Revolution were the most exciting of your life.
Could you give some examples of that spirit that you felt?
Dongping Han: The way that I felt at that time was that I had a strong
sense of security. I was not alone in this world. My neighbors, my
production team leaders, the village leaders would take care of
anybody if they needed help.
In 1998, one of my friends who worked with me committed suicide. When
I received the news from my village I cried. The reason I cried was
because I felt that if the collective had not been disbanded he would
not have died; he would not have committed suicide. And this person
was about my age. When he was young, he couldn't get up early in the
morning. So every morning my production team leader told me to go to
wake him up. When I went to wake him up the first time, he answered
me, and got up. The second day, he said, I'll get up but he never got
up. So I had to drag him up from his bed. The third day his
grandmother was very upset that I woke him up every day. She told me
that her grandson needed more sleep. But the production team leader
said to me: "Do not mind his grandmother. Wake him up. He needs help."
So he came to work with us with my help. He worked every day. He was a
very good worker. He was very talented as well. He played the Chinese
instrument, the erhu very well and he also painted well. But after the
collective was disbanded, nobody went to wake him up anymore. He was
able to sleep as much as he wanted. So eventually his wife left him.
And by 1996, 1997 he became mentally disturbed. And the last time I
saw him was in 1997 when I went back home. I saw him walking naked on
the street. He saw me and ran back home. I followed him to his house.
I asked him why he walked naked in the streets. He said that life was
bad for him. He did not want to live any more. I told him that he had
to change his mindset, that he needed to face the challenges. I asked
him why he didn't go back to painting if he could not do anything
else. I told him that I would be in the village for another 10 days,
and I would like to buy a painting from him. He promised that he would
do it. But the next day, he came to see me. He said that he could not
do it now. He told me that he would do it for me the next year. I told
him that it was him that I was interested in not the painting. I
wanted to see him stand up and take control of his life. But three
months after I left the village, he committed suicide. He hung
himself. When I learned of this news from my younger sister, I cried
very hard. I felt that if the collective were not disbanded, he did
not need to commit suicide. The community was no longer there. Your
friends and your neighbors became competitors and strangers to you.
The security network had been taken away. For Americans you're used to
this kind of competition. But for Chinese farmers who lived under the
socialist system before, the change was too dramatic for many people.
Question: Like everybody here, I really want to thank you for sharing,
especially the last story you told. I have two questions. My first
question is: the Cultural Revolution sent shock waves around the
world. Do you have a sense in your village, how much were you aware of
the international situation, the influence this was having
internationally?
Dongping Han: That is a very good question. At that time when I was in
the village, I really felt we were part of the international
revolution. We were young and we were part of a big picture. I
remember in 1971 there was a huge drought in our area. The county
government held a huge rally in the marketplace. At the rally,
government leaders and representatives of farmers and workers said
that we were fighting this drought not just for ourselves. We were
fighting this in support of the Vietnamese people's fight against U.S.
imperialism. We were fighting this drought to support oppressed people
in Africa and so on. After the rally, everybody in our school wrote a
pledge to join the fight against the drought. The school was closed
for two weeks. We went back to the village to fight the drought with
the villagers for two weeks. Everybody worked very hard. I felt that I
was doing something significant to help the revolution. At that time I
didn't really understand what it meant. It was standard language. I
believed what we were told by the government that we had friends all
over the world. After the Cultural Revolution was over, the Chinese
elite told us that it was government propaganda. But it was not simply
propaganda. I found this out when I studied in Singapore. When Mao
died in 1976, China did not have diplomatic relations with Singapore.
So the branch bank of Bank of China decided to hold a memorial service
for Mao for three days. Ordinary Singaporeans and seaman from all over
the world came to show their respect for Mao day and night. The line
was so long, the staff at the Bank of China had to extend the memorial
service from three days to ten. I realized then that our fight in
China was connected with the struggle of oppressed people all over the
world.
Question: This is a kind of a follow up question to what was asked
earlier. I know that the Cultural Revolution went through different
phases. And in the year or so that led up to Mao's death and then the
coup, it was in a different kind of phase, it wasn't a high tide of
big character posters and demonstrations all the time. But there were
those of us who were out in the world and the world revolution looking
to China and reading things. And I read a magazine a lot that was
called Peking Review at the time. And you talked about the effect of
Mao's essay, "To Serve the People" in the villages. But there were
things in Peking Review that were kind of telling people in the world
that Mao wasn't going to cut off the head of Deng Xiaoping. But he was
saying very sharply that there were two lines at the top of the
Chinese Communist Party. I remember there was a thing on the cover
that said, "You are making the socialist revolution and you don't know
where the bourgeoisie is. It's right at the top inside the Communist
Party, the capitalist roaders taking the capitalist road." It talked a
lot about the difference between the capitalist road and the socialist
road. Was there any sense of that? How did people receive that in the
village? Or had the Cultural Revolution gone to a point where those
things weren't really being heard?
Dongping Han: I talk about it in my book, what does it mean, the
capitalist roader? Some have a hard time understanding this. But for
the Chinese farmers, the workers, it is easy to understand. The words
"capitalist roaders" were used all the time during the Cultural
Revolution and two line struggle was always talked about during the
Cultural Revolution years. The capitalist roaders were the people who
did not want to continue the socialist revolution, who aspired to the
capitalist lifestyle and who didn't want to work. They became
parasites. There were very clear examples in the village before the
Cultural Revolution years. They didn't work. And they got more. Their
families got more back but they didn't work for others. The farmers
knew exactly what they wanted. They wanted the leaders to work with
them. They did not want to go back to the old society. Farmers and
workers did not want to go back to the old capitalist society of the
past. They did not want to do private farming.
Question: Do you have a sense of any organized movement today among
the workers and peasants?
Dongping Han: I don't know much about this. But there are some various
small groups working to get people organized. In one province in early
2000 there was a group of young people, farmers, who organized a group
around Marxism and Maoism. And the government arrested about 200
leaders. I heard that the group grew very fast, to more than 2,000
people in a matter of few months. The Chinese government keeps a very
close eye on these people. There have been some people who have tried
to organize demonstrations and protests. There are some things like
that. But I don't see nationwide strong organization at this point.
Question: Are there rumors or reports of large rebellions in China
fighting against the police? Can you tell us the extent of this and
what the reason is?
Dongping Han: The New York Times reported a couple of years ago about
two large protests in Sichuan province against the government. A
migrant worker who worked in the city as a porter was carrying stuff
in an urban street. He was carrying a pole and going through the
streets. His pole touched a woman. And the woman was angry with him
and slapped his face and then called her husband. Her husband was a
low-level government worker and came to the scene in a government car.
He beat the man again. He said that he could kill the man and it would
only cost him $20,000. And all the onlookers heard him and became very
angry. About 100,000 gathered up and set his car on fire. They marched
to the local government and surrounded it for three days. The
government had to send about 100,000 police to pacify the crowd. And a
couple of months later, also in Sichuan province, there was a fight
for land and the report said that the farmers actually held the
provincial governor for a couple of days. And the government had to
send a large number of police to pacify the farmers. I think this kind
of thing is going on a lot in China, mostly not reported to the
outside world. As I said before, the tension with the government and
the government's ability to deal with these kinds of things is more
and more limited. In the eyes of the people, the government is on the
other side, the rich people's side, and is trying to suppress them. So
I think this kind of rebellion is going on quite widely in China
today.
Question: I heard of one instance of an expropriation of an economic
development, that they moved people off the land so they could build a
factory.
Dongping Han: That kind of thing goes on almost everywhere in China.
The Chinese local officials want to make more money. They always want
to open new development zones. So whenever new development zones are
being developed, the residents have to be moved and they sell the land
to the developers. So in many cases the people don't want to move and
the local officials hire thugs to force them to move. And in many
cases the farmers fight back. So the contradiction between the farmers
and the local officials is very serious in China today.
Question: I want to step back to your experience in the Cultural
Revolution, in 1966 you were 11 years old, you traversed from 11, you
grew up, came of age. You describe how the People's Liberation Army
came and read these three articles; the people saw their interests
represented and everything changed and the entrenched officials were
challenged and you as a young person were writing the big character
posters and all that. You were able to go to school, you grew up and
became an educated youth in the countryside, and yet there was this
political campaign that was going on for 10 years. How did this
intersect with you, how much were you continuing to follow it?
Dongping Han: My whole value system was changed very dramatically.
Before the Cultural Revolution, my father never allowed me to talk
back to him; that's how the Chinese family was. He never allowed me to
talk back to him. Whenever there were guests in the house I was never
allowed to say a word. But during the Cultural Revolution years that
changed. I said, "Chairman Mao said I can talk back to you!" But many
people in this country think that the revolutionary campaign is an
interruption of life. No. The revolution did not disrupt most people's
lives, particularly in the village. During the day most work
continues, and at night people went out to the streets and there was a
lot of debate; different groups debate in the streets. My cousin and I
went to shops at the beginning of the Cultural Revolution to propagate
Mao's ideas. The government-owned shops extended their hours until 10
at night at the time. So we went to the shops to read Mao's teachings
and perform the plays, and so on. We loved that.
I do not know how to describe the change in the rural areas. Maybe I
can give you an example to illustrate the change. Before the Cultural
Revolution years, people in my area never gave blood to anybody. If
you needed a blood transfusion, you went to your family: your wife,
your father or your brothers. People thought that if you gave blood to
another person, you would lose your own vitality in life. But one day,
one of my colleagues was sick and needed a blood transfusion. Most of
the factory workers were working in fields harvesting. It was a busy
time in the village. Twenty young people who were working in the
village went to the hospital. The nurses checked our blood types. I
was the only person who qualified to give the blood. I knew at the
time any one of the 20 people would give their blood to save my
colleague. The village party secretary asked me what to do. I said
that we needed to save the patient. They took more than 700 cc from me
and after that I couldn't walk and they had to take me home in a
wheelbarrow. And the next morning I woke up and my mom and my two
aunts were all crying. They actually cried the whole night. They
thought I wouldn't be able to get married, nobody would marry me. But
life changed, and it wasn't just me. All the people who went to the
hospital that day would have happily given blood to that person that
day.
Whenever there was a storm, even at midnight people would get up to
cover the collective crops. If it snowed we would get up to clean the
streets. We did not have bulldozers. Everybody would get out to clean
the streets. Another important change in the rural life was that there
were almost no crimes during the Cultural Revolution years. For 10
years, we did not have any crime in the village. In my commune of
50,000 people, I did not hear of any serious crime for 10 years. But
now, crime has become so common in China.
Question: Could you compare your daily life during the Cultural
Revolution to what the daily life would have been like for your
grandparents before 1949?
Dongping Han: My grandparents on my mother's side came from very a
poor family. But my grandparents on my father's side owned a lot of
businesses at the time. But my grandfather's mom died. He had a rough
relationship with his stepmother. So he ran away with two horses from
his father. He set up a small factory and did pretty well in
Manchuria. He came back to his hometown and got married. Later on he
took my father, my aunt and my grandmother to live with him in
Manchuria. He was a businessman, and like most other businessmen, he
smoked opium and visited prostitution houses. My grandmother was very
sick of his lifestyle. So she decided to go back to the village. And
she came back to the village without telling my grandfather. And her
family in the village thought she came back to the village with my
grandfather's knowledge, and expected her to bring back some money to
the family. But she did not have money to give her family because she
ran away. So my grandmother's family was angry with her so when the
family divided up the assets, they didn't give my grandmother
anything. That's why my father had to work for the capitalists as a
child worker from 1942 until the communists came to power in 1949. The
reason why my father was so supportive of the Communist Party was that
he had to work 18 hours a day. He had to pick up the capitalists night
soil and did household chores beside long hours of work in the
workshop. When the communists came to power, the workday became eight
hours, so my father's life changed for the better under socialism. My
father used to believe in Buddhism. After the communists came to
power, he no longer believed it any more. On the Chinese New Year, my
mom always asked to kowtow to the gods of the family. My father would
always tell me not to do it. He was told that he was suffering because
he did something wrong in the previous life. He changed his previous
life, but his life suddenly changed for the better with the Communist
Party in power.
Both my father and my mom begged before 1949, and were hungry all the
time. Both my grandmothers died in their 30s in 1944, without any
medical care. But ever since I could remember, I never felt hungry. I
always had enough to eat. My father never bought any toys for me when
I was young. I often compare my childhood with my son's in the U.S. At
the time, we had a lot of kids in the neighborhood to play with and we
made toys for ourselves. We played a lot of games ourselves. We worked
on the collective farm during the summer, spring and fall. In winter
we played popular games in the streets when there was nothing to do in
the fields. And I always ask my son which childhood is better. Of
course it's very hard for him to imagine. But I strongly believe that
my childhood was much more healthy, much more creative than that of my
son who has nothing else but toys and video games. We had community,
and we learned how to interact with one another; we learned how to
build up leadership skills and things like that. And my son didn't
have those skills. When I first came to the U.S, I had a class on the
Cultural Revolution. And the professor said that Cultural Revolution
education was a disaster, and most students in the class agreed with
him. In the end, I told the class that I was a product of the Cultural
Revolution education. I challenged the whole class to a competition
with me to see who is better educated. Nobody was willing to take on
the challenge.
1. The Great Leap Forward, launched in 1958, was a movement to
revolutionize economic and social relations in China’s countryside.
Over the course of three years, peasants organized into communes,
which created more advanced collective forms of work, education,
health and child care. The Great Leap Forward saw the expansion of
industry in the countryside and large scale irrigation and other
infrastructure. And it involved the struggle for socialist
consciousness, working for the common good and combating feudal,
bourgeois and patriarchal ideology. [back]
http://revcom.us/quick/178en.php#a10
ScienceWins
>On Aug 6, 4:55=A0am, "B. M. Boi" <b...@m.boi> wrote:
>> On Thu, 05 Aug 2010 13:13:06 -0700, skepti...@aol.com wrote:
>> > Police Begin "Guns Drawn" Raids on Organic Food Stores in California
>> Yup, change we can believe in. =A0Throw these purveyors of poison into
>> prison where they belong!!!
>Crock Obama, has to be the greatest liar and fake of all US Presidents ever.
Looks like you some how didn't notice George W. Bush for some reason.
Gods get in your eyes, maybe?