Islam is a missionary political religion, an ever expending faith that has no borders and no political limits. It is intended to be the universal hegemonic religion for all mankind, by force of Jihad; by propagation of Da’wah; and by mass immigration, and by demography of high birthrate.
The issue of Hijrah in the Islamic Sharī‘ah is clear: it is forbidden for Muslims to leave Islamic lands and to reside in non-Islamic territories. This is according to the Hadīth:
Narrated Ibn ‘Abbas: Allah’s Apostle said, “There is no Hijrah [from Mecca to Medina] after the Conquest [of Mecca], but Jihad and good intention remain.
That means, according to Islamic exegesis, Muslims cannot leave Islamic territory and cannot live in non-Islamic states and under non-Islamic rule. As long as there is an Islamic owned territory where Islamic law is the dominant, Muslims must live in it and must not leave it. This is according to the Islamic verse (Sûrat al-Nisā’, 4:97): “… angels will say: was not Allah’s earth large enough for you to migrate…?”
Islamic exegetes translate these verses that Muhammad had forbid Muslims to live under non-Islamic rule. Muslims must leave territories in which the Islamic law is not the supreme and Islam is not ruling there, and migrate to Islamic territory as soon as possible. This commandment was never abolished, and he who violates it is considered being Murtad, who deserves a death penalty.
All Islamic Schools of Jurisprudence (Madhāhib) agree to this and in fact could not give other legal ruling, since it is anchored in the Qur’an.
Ibn Kathir, one of the most distinguished and highly influential Qur’an exegete, explains: “One who remains with polytheists at a place and lives with them, he is like them.” Hijrah is not the only guarantee to Islamic honor, liberty, and peace, but it is a guarantee the Muslims will not assimilate among the infidels.
For Zamachshari, when a person has no capability to establish his Dīn, Hijrah, moving back to the Islamic state, becomes an obligatory duty. This is also the attitude al-Tabari, who does not use the word Mamnû’ (forbidden), but Harām (religious taboo) as to clearly indicate what is the punishment of living in a non-Islamic state. Ibn Rushd insisted that Muslims are not allowed to live under non-Islamic rule, not only because the Sharī‘ah does function there (the main of the Hanafī School); and not only the Sharī‘ah must always be the supreme law (the main of the Shāfi‘ī School); but because it is impossible that an infidel rules over a Muslim. A Muslim that freely immigrates to non-Islamic territory and allows a Kāfir to rule over him is in fact Murtad, and his penalty is death
al-Mawardi, though he agrees with other exegetes, also adds to the issue as follows: a Muslim can live in Dār al-Kufr only in two cases. One, he had kept up struggle for the dominance of Islam to convert the un-Islamic system into an Islamic one. Second, having no chance of leaving the land he lives in a dislike and disrespect situation. The reason is that Islam is destined to rule and conquer and not to be ruled and be conquered by others.
Abu al-A‘la al-Mawdudi has the same opinion: a Muslim can live in Dār al-Kufr only if he makes all efforts for the predominance of Islam in that land (Iqāmat al-Dīn), or he lives under compulsion of tyranny and corruption. In all other cases he must live only in Dār al-Islām. Hijrah is complementary to Jihad and helps to establish the “rule of Allah,” the Sharī‘ah, only through the Khilāfah system.
Historically, the Hijrah was in fact the flight of Muhammad from Mecca to Medina, as the Meccans made their decision to execute Muhammad and his Sahābah. However, Islamic religious eschatology declares that the Hijrah It was a blessing act deliberately scheduled, decided, and executed by Allah for spreading his religion by means of expansion and occupation (Futûhāt) of the infidels’ territories. It was the command of Allah, promising the Muslims’ victory, a date that marked an essential stage for the establishment of the Islamic Ummah (Sûrat al-Nûr, 24:55). The Hijrah has become a cosmological transformation, an important factor in the process of consolidation and empowerment of the Islamic community.
For Islamic exegetes the Hijrah of Muhammad was the end of an era of weakness and marked a new beginning of success and victory. It was so important that the decision of Umar to mark the Islamic calendar beginning from the year 622 was accepted without any objection. The Hijrah was for the sake of the religion of Allah and the establishment of the Islamic Ummah to spread the religion all over the world. Therefore, the Hijrah is considered to be a Jihad for the sake of religion.
The Islamic eschatology declares: Medina was conquered by Hijrah and Mecca by the arms of Jihad. The first has strike the roots and the seeds of the Ummah, and the other has flourished its fruits worldwide. The first was the basis for development and the other was the pillar of manifestation and institutionalization. The first was the spirit that brought the existence while the other declared its triumph and victory worldwide. Therefore, Muslims must do their utmost to assimilate and integrate the infidels to Islam.
Muhammad forbade his followers to travel or to immigrate to a non-Muslim country: “I am innocent of any Muslim that lives amongst the Kuffār.” “Whoever collegiate or aggregate with non-Muslims and lives with them, he is one of them.” In the face of such a clearly defined prohibition, one must wonder how modern-day immigration is so widespread among the Muslims. Why is it that so many Muslims have chosen to live in the lands of the infidels, and do not return to the Islamic territory as soon as they have the opportunity? Do the economic-social burdens overcome the religious commandments?
Islamic exegesis and contemporary Muslim Imāms solve this issue as follows: it is forbidden to live in non-Islamic territory, in Dār al-Kufr, and staying there must be only temporary. Therefore, integration and assimilation of Muslim immigrants among the host states are forbidden. Yet, the sole reason for staying in Dar al-Kufr is to make all efforts to bring the non-Islamic territory under Islamic rule. If not, Muslims must do their best to leave back to Dār al-Islām territory.
This approach is elaborated in Surat al-Nisā’, 4:100:
“And whosoever leaves his country in duty to Allah, will find many places of refuge and abundance on the earth. And he who leaves his home and immigrate in the way of Allah and his messenger and death overtake him is sure to receive his reward from Allah…”
Khālid al-Mājid, one of contemporary influential Islamic exegetes, declares that it is a must upon Muslims to migrate from Dār al-Kufr to Dār al-Islām. However, it is lawful for the Muslim to stay in Dār al-Kufr under the following conditions: there is a valid reason to stay, as the necessity of an appropriate Hijrah; if he cannot find any Muslim country to migrate to, or he is persecuted there; and when he stays in Dār al-Kufr for a short period of time: to receive medical care, or business relations, or for education, or officially, serving his country as a diplomat. Under these, Hijrah is acceptable, and still the Muslim believer must remain faithful to Islam and to his brothers, and under any circumstance he should not favor his relation with the Kuffār over his Muslim brothers and Islamic belief.
Sheikh Muhammed Salih al-Munajid has issued a Fatwah: “It is not permissible for the Muslims to attend the festivals of the Mushrikīn (those who associate other gods with Allah)… Do not enter upon the Mushrikīn in their churches on the day of their festival, for divine wrath is descending upon them… Whosoever settles in the land of the non-Muslims and celebrates their new year’s festival and imitates them until he dies in that state, will be gathered with them on the Day of Resurrection.”
In answering to the question: “Is it allowed to take the nationality of the US or a European country?” Muhammad Taqi al-Uthmani, of the Majlis Mujma’ al-Fiqh al-Islāmi, answered in a Fatwah: “Taking permanent residence in a non-Muslim country, adopting their nationality, and making it one’s country of residence as its citizen is a matter of apostasy. He would not be regarded as a Muslim and is liable of being declared a Kāfir…” The best solution is the Muslim invites the Kuffār to Islam. Then, his stay in Dār al-Kufr is not only permissible, but he will be rewarded for the merit of it.
Travelling to the land of the Kuffār is impermissible (la Yajûz) unless two conditions are met: (a) that the person has knowledge (‘Ilm) to repel doubts (Shûbbahāt); (b) that he keeps his faith (Imān) to prevent him from falling into lustful desires (Shahawāt); and he keeps a strong animosity toward the Kuffār. If these conditions are not met, Muslims are not allowed to travel due to the Fitnah that exists there. Residing in Dār al-Kufr is absolutely forbidden as it involves mixing with the infidels. Muslims in a country that is not governed according to the Sharī‘ah should do their utmost to bring it under Islamic law. It is Bid‘ah not to call for and to work steadily for the implementation of the Sharī‘ah.
This also marks the ultimate message that integration and assimilation of Muslims among the host states in Dār al-Kufr are forbidden. This commandment is abiding: as long as there are infidel territories, as Dar al-Kufr exists on earth, the injunction of Hijrah continues to be obligatory up to Day of Judgment. The basis of this methodology is the Hadīth related to Muhammad:
“I charge you with five of what Allah has charged me with: to assemble; to listen; to obey; to immigrate; and to wage Jihad for the sake of Allah.”
The first three of the five commands are part of Imān, belief: to assemble means to join together the Muslim community, the Ummah, to work together for the Islamic cause, rest upon the principle of Tawhīd (Sûrat al-Baqarah, 2:255; Sûrat al-An‘ām, 6:103; Sûrat al-Rûm, 30:26–7; Sûrat al-Hadīd, 57:30). The other two, to listen and to obey means absolutely and wholeheartedly believe in Allah and his messenger, that is, obedience and submission (Sûrat ‘Imrān, 3:62; Sûrat al-Nisā’, 4:171; Sûrat al-Mā’idah, 5:73; Sûrat al-Taubah, 9:31; Sûrat Tā Hā, 20:8; Sûrat Hashr, 59:22). Muhammad, who was sent as the final prophet to all mankind, is the perfect model all believers must obey and imitate (Sûrat al-Ahzāb, 33:21; Sûrat al-Anfāl, 8:58; Sûrat al-Hujurāt, 49:22). This is Sunnat Rasûl Allāh, and Sirāṭ al-Mustaqīm believers must follow. The other two, Hijrah and Jihad, are commanded for materializing the interests of Islam, to bring about Islam’s victory. To Immigrate and to wage Jihad for the sake of Allah are tightly connected with the best belief:
“Surely those who believed and immigrated and fought in Jihad for the sake of Allah, these hope for mercy of Allah… (Sûrat al-Baqarah, 2:218).
Surely those who believed and immigrated and fought in Jihad for the sake of Allah with their property and their souls, and those who gave shelter and helped — these are guardians of each other…” (Sûratal-Anfāl, 8:72).
“And (as for) those who believed and immigrated and fought in Jihad for the sake of Allah, and those who gave shelter and helped, these are the believers truly…” (Sûratal-Anfāl, 8:74).
“And (as for) those who believed afterward and immigrated and fought in Jihad for the sake of Allah with you, they are of you; and the possessors of relationships are nearer to each other in the ordinance of Allah; surely Allah knows all things…” (Sûratal-Anfāl, 8:75).
“Those who believed and immigrated and fought in Jihad for the sake of Allah with their property and their souls are much higher in rank with Allah…” (Sûrat al-Taubah, 9:20).
“Surely your Lord, with respect to those who immigrated after they are persecuted, then fought in Jihad in the way of Allah and are patient…” (Sûrat al-Nahl, 16:110).
This is the Islamic trilogy: belief (Imān) that leads to immigration (Hijrah) that is accomplished by holy war against the infidels (Jihād Fī-Sabīlillāh). Before Hijrah, Islam had to adopt patience and express the believers’ faith through Salāh and Zakāt; while after the Hijrah, Islam ordained for Jihad and conquests of their enemies. The primary purpose of Jihad is to create a world order characterized by total submission to Allah through Imān. These three are the components for spreading the message to establish the Islamic Khilāfah worldwide. From these verses, “those who believed” (Âmanû); are “those who immigrated” (Hājarû); and are those who “fought in Jihad for the sake of Allah” (Jāhadû). Belief, immigration, and conquests are the stepping stones for the expansion of Islam as the only legitimate lawful religion to the entire world.
Imān, Hijrah, and Jihad are tightly interconnected: Jihad is not complete without Hijrah; and Hijrah and Jihad are not complete without Imān. Each can be the pivotal goal: the primary goal of Imān is the establishment of the Islamic Ummah that rules over the world, and it is achieved by Hijrah and Jihad. It is also true that the primary goal of the Hijrah is the establishment of a world Islamic Ummah, and it is accomplished by Imān and Jihad. That is also to say that Jihad is the supreme means to bring about the Islamic world hegemony, and it is assisted by Hijrah and Imān. As Imān is basic and obligatory, so are Hijrah and Jihad. Thereby, Imān is a prelude to Hijrah, as Hijrah is a prelude to Jihad. Without Imān, Hijrah has no meaning, and without Hijrah, Jihad has no meaning. It can also be said that the aims and the objectives of the Hijrah are to revive Imān by performing Jihad, as to establish Islam’s authority in the world.
The Islamic confession ultimately states that humanity and all its governments belong to Allah and his messenger (Sûrat al-A‘rāf, 7:158; Sûrat al-Anbiyā’, 21:107). Muslim exegetes state without reference that Muhammad declared, “migration cannot be ended as long as there is Kufr in the world.” In the Ahādīth it is reiterated:
“Hijrah will continue until the sun rises from the West. Hijrah would not be stopped until repentance is cut off, and repentance will not be cut off until the sun rises from the West.”
“Hijrah ceases only when a place, a community or a country has been won over, and Fath (occupation) has been achieved. Only then, there is no Hijrah.”
As long as the enemy resists Islam and Islam is not regarded the only supreme political religious system by humanity, Hijrah continues to exit. It becomes a must by displaying and practicing the religion openly. This is the basis of the Muslims’ mass street praying in the main streets, a phenomenon that is known only in Dār al-Kufr, in Western countries. This is an absolutely 100% political declaration and it has nothing to do with religious belief, that is, “we are here and we come to dominate.” Moreover, Muslims in the West can perform Jihad and Da‘wah as a means of occupation only by multiplying the numbers of Muslim immigrants, by Hijrah. The power of Islam cannot be executed if the Muslims are few, without increase in numbers and without the arrival of more new Muslims, as it was proven all along Islamic history of occupations. As there can be no empowerment of the religion without Hijrah, Islam cannot be demonstrated in Dār al-Kufr if the Muslims were not to immigrate and settle down there as a planned strategy.
Here is the basis of Islamic demography as a product of immigration and birthrate. The emigration and settlement of Muslims in the West is a religious duty, forming and reorganizing the Muslims to establish an Islamic community, the Ummah. In due time its role will be ushering in and enforcing the Sharī‘ah as the only legitimate way of life. This is the primary objective of Islamic mission to the peoples of Dār al-Kufr, to the infidel’s states, to be occupied and be Islamized from within.
Muhammad Abd al-Khaliq recommends establishment and consolidation of Muslim communities in Dār al-Kufr by huge immigration and at the same time by practicing loyalty and allegiance to the Islamic Ummah alone. The immigrants must not accept the system of laws of the Kuffār and not to accommodate in the host societies. They must commence with the establishment of mosques everywhere; and practice their public prayers in the main streets, as a visible display of the Islamic power. The most important mission is to educate and indoctrinate the young generation born in Dār al-Kufr to follow the Sharī‘ah and by learning the Arabic language as a top priority. At the same time Muslims must produce inroads into the affairs of the host communities to weaken them from within and to facilitate their conversion to Islam, using Da‘wah and Jihad.
This is exactly how Muslim immigrants act and behave while residing in the West. Hijrah, in concert with military conquest of Jihad comprised the backbone of Islamic expansionism through history. It was in essence the Arabization and Islamization processes that have brought Islam to become dominant from Western Asia to Spain. It has transformed the Middle East, for example, from Christian-majority to Arab-Islamic dominance. Today, Hijrah is designed to subvert and subdue the non-Muslim societies and thus pave the way for eventually Islamization of these societies. Indeed, Hijrah has become one of the three Islamic strategies to occupy the world and at the same time one of the main important steps in the process of spreading Islam as the only victorious political religion.
Strength lies in differences, not in similarities. Stephen Covey
I remember him sitting after work in his olive-green Air Force flight suit at a high-top stool at our kitchen counter in Beavercreek, Ohio. My dadlooked down at me as I sobbed, trying to find ways to console me. You know, he said, Burma has tigers.
After coming home to tell us that he was taking the Air Force Attaché position in Rangoon, I thought my comfortable little world was crumbling. But hold up, tigers? Perhaps Burma wouldn’t be that bad after all.
As it turns out, it was the watershed event in my life.
In a country ruled by a military junta, what we were allowed to do and see was highly curated. At the time, I thought the constant presence of military guards meant we were special. VIPs. In a country that strictly limited tourism in the 1980s, we were special, but in hindsight, I know they were there, in part, to dictate our experience.
And even so, what we saw and experienced, was mind-blowing. But it wasn’t just the men who walked on coals or hung suspended with hooks in their flesh at the Hindu festivals – although those memories will forever be seared in my brain – literally and figuratively, it was the people. The day-to-day lives.
We had a Buddhist, Muslim, Christian and Hindu that intermingled in our house daily. The education I received in their presence was richer than any in the hallowed halls of academia.
In Burma (now called Myanmar), you quickly learn the squat. Even when stools and chairs were available most people would choose to squat. Gathered for an informal meal, you squat. Waiting for a bus, you squat. Taking a break to have a little conversation, you squat. I never really mastered the squat. Onebalmy day as our Hindu friendsquatted in the doorway trying to catch the elusive cool breeze, I went and playfully sat on his back. Given my awkwardness with the squat, I thought this arrangement preferable; I was just being a goofy kid.
That was the day I learned that in the East, and especially in Hinduism, body parts have a hierarchy. I cried all through the stern lecture on how I thoroughly disgraced my friend. Although I don’t remember the exact words, it pretty much came down to this – in what universe did you think it was ok to put your dirty bum anywhere near my heavenly head?
Ummm… I’m pretty sure that same fanny was dangerously close to my dad’snogginwhen he’d carry me on his shoulders. The idea of possible desecration was truly foreign.
These and many other similar lessons were my first real introduction to culture. It involved more tears (yes, I’m a big crier), but through all of these experiences, I became fascinated. Similar to Dorothy in the Wizard of Oz, I quickly realized I wasn’t in Kansas (or Ohio) any more.
I returned to the United States with a new love of culture and diversity. And, a new respect for America, which I had previously taken for granted.
In comparison to many other countries we are a Multicultural Mecca. From my perspective, this is what makes us exceptional.
Unlike other countries that are struggling with immigration and diversity, we have a unique advantage. We are, after all, a “settler nation”. As Peter Zeihan explained in a recent conversation, almost every other country in the world was a government created by a specific ethnicity. The United States, as a settler state, didn’t have a dominant clan. This is unique. Our identity is not rooted in a singular ethnicity.
However, between WWI and WWII our state became more centralized. It had to be. These wars shaped a national identity. National institutions proliferated and mediating institutions – family, religious organizations and labor unions – created cohesion, and homogeneity, despite our diverse histories. Solidarity became a national virtue.
The statism that existed during this time, while it provided more cohesion, dampened diversity and individuality. All of this began to unwind mid-century and really started to pick up steam in the 1970s, as the pendulum swung the opposite direction. In many ways the Cold War, and the fight against the communist collective, helped to progress the mantra of individualism.
Individualism also shaped our economy.There were waves of deregulation, labor unions declined, and big state corporations gave way to more flexible, smaller private companies.The mid-century labor unions and large state corporations lead to the growth of the middle class. Once these disappeared, income inequality emerged more predominately, even as basic social equalities and civil rights were energized.
Meanwhile, mediating institutions responsible for, in large part, social cohesion – family, community and religious organizations – were also on the decline as individualism gathered momentum. The internet age was introduced in this new environment, and ironically, with social connections and a national identity already in decay, it divided us into smaller more homogenous groups – what we today call echo chambers.
This increasing polarization has a grave impact on policy-making. As Yuval Levin notes,
administrative centralization often accompanies cultural and economic individualism. As the national government grows more centralized, and takes over the work preformed by mediating institutions – from families and communities to local governments and charities – individuals become increasingly atomized; and as individuals grow apart from one another, the need for centralized government provision seems to grow.
As all of this is happening, our immigration rates have been on the rise. Although illegal immigration has been in decline recently, despite the uptick in the past few months, we witnessed a new wave of immigration started in the 1970s, that mirrored pre-war immigration levels.
However, without the same national solidarity that defined mid-century America, these immigrants weren’t enveloped into a national identity. Individualism diminishedthe national identity of solidarity. Further, low-skilled immigrant labor has fallen into the growing income gap in a divide that has already affected American workers as income inequality becomes more pronounced.
While our current employment rate is strong, what is masked in these impressive numbers is the number of American men and women who are dropping out of the labor force at a surprising rate, most acutely among those without a college education.
If you’ve ever traveled to the beaches on the East Coast in the summer, you may have noted retail employees have a strange accent. Last year, I bought an ice-cream cone from a Russian student in Cape May, NJ. And,I’m currently working with Vietnamese students who want to come to the United States for hospitality internships. Foreign students are coming in on J-1 visas to provide relief to retailers and the hospitality industry that is often painfully understaffed, especially during peak times.
If you talk to anyone in the agriculture business, you know they are hurting. As I traveled around Texas and Colorado looking for a meat packing plant to export beef to China, the options were limited. Outside of the big players, many smaller packers have shut their doors. For the ones still in operation, the primary language is Spanish.
Add to all of this, our demographics are in decline.Americans aren’t having more babies, and the only reason that we aren’t suffering the same fate as the “graying” population in Japan, and even Russia and China, is immigration.
Economic growth needs a workforce. Both high and low skilled labor is in demand, but I’m only going to touch on low-skilled labor as this is what is fueling the current immigration debate in America.
Despite the need for immigration, there are several problems that our embattled Congress has yet to address.
First, it has been shown nationally that unauthorized immigration has had a small net positive impact on our economy, but this doesn’t always play out at the state and local levels.
As income inequality is already an existing phenomenon in the United States, with the disparity seen most clearly between those with an education and those without, low-skilled immigration causes concern.While the United States is in need of low-skilled labor, our current economic situation has bifurcated, with the lower echelons in more need of some sort of state or federal support just to hover at the poverty level.
Second, while we’re trying to figure out solutions to growing inequality and immigration, we also need to keep in mind that our economyis, yet again, rapidly changing. With the introduction of Artificial Intelligence (AI), a lot of jobs may soon become obsolete especially in low-skilled sectors such as retail. While we are not quite there yet, the trend is inevitable and will exacerbate income inequality as low-skilled labor is slowly pushed out of the market. This could have two related outcomes –the current demand for low-skilled labor diminishes, while those in these sectors are in increasing need for a social safety net.
Sadly, in this era of extreme polarization, hate and racism has taken the place of sane debate and policy-making. As David Brooks recently lamented in a New York Times piece, our administration is not populated with conservatives, but “anti-liberal trolls”.Similarly, the #resistance movement has become so entrenched as to make compromise or dialogue impossible. Just resist. It’s no longer about the people, it’s about winning at all costs.Too often, the pawns are innocent children – children inhumanely separated from their parents on the border, and children in the inner cities, on the brink of homelessness.
The Left is right to be concerned that part of the anti-immigration trend is a push-back from white America, as white America is soon to become a minority. A recent National Geographic issue on race illustrates, in less that two years, white children under 18 will no longer be the majority.
While it is right to resist racisttrends, we must not do so at the expense of understanding complex economic issues. The news cycle is constantly in search of the next topic we can use to beat each other over the heads. Meanwhile, as the mid-terms loom, our politicians are consumed with the next policy issue they can use to ensure re-election, at the expense of making a real difference.
The United States has the ability to harness its immigrant history and multiculturalism to a great global advantage, more so than perhaps any other country. However, in our individualistic society, we remain tigers locked in cages of our own construction, separated from competing realities that promote understanding and compromise.
While we need to address immediate emergency issues on the border, the discussion doesn’t stop there. We must agree on a flexible immigration policy that is constantly reviewed against our changing economic dynamics.A more robust guest-worker visa is perhaps a start – the number of visas evaluated each year depending on the economic climate, with adequate enforcement.Better education for both new immigrants and citizens in poverty-stricken areas that allows economic mobility and a growing middle-class. A new national identity that embraces diversity, but finds novel ways to generate social connection and cohesion amidst the reality of individualism.
Without these discussions, we fail to Make America Great (Again). While I think we should lock politicians in cages to fight it out until sanity and rationality is regained, it is incumbent on us ordinary citizens to join together in (diverse) community to model these necessary discussions in every day life. To #resist the insanity, and break the cages that have imprisoned our country and our lives.
The Unreal, the Real and the Vaccine Scare
In a few weeks time, school will resume in many countries, and quite a few parents now worry about the dangers of vaccination. Are they real or false? What are the facts?
First, a word on what we can believe to be real. Some might remember Ripley’s Believe It or Not? We are all fascinated by the odd, the unusual, even more so when science with its mundane explanations takes away the mysteries of life. So it is that reasonable people begin to believe in the incredible. We want to.
Take the case of chemtrails — a theory that trails left by jet airplanes high in the sky are chemical sprays. Why would anyone do that? The reasons vary. They want to change the climate, control our minds, lower life expectancy, reduce fertility or cause sterilization for population control, spread aluminum that causes Alzheimer’s but Monsanto profits from a GMO seed designed to grow with it, and so on.
The physics experts tell us it is relatively simple: Jet engines exhaust water vapor which condenses in the cold of higher altitudes. Called contrails (a contraction of condensation and trail), an acute observer will note they correspond to the number of engines on the airplane. Numerous scientists, scientific bodies, the Environmental Protection Agency and independent journalists have investigated and debunked chemtrails without eradicating the idea.
The results of a nationally representative 1000-person poll published last October finds that only 32 percent believe chemtrails are ‘false’. A good 25% percent are ‘unsure’ and 15 percent, think they are ‘somewhat false’. The rest consider them somewhat true’ (19 percent) or ‘true’ (9 percent). Note that just a one-third minority categorically rejects a complete hoax despite the efforts of scientists and government agencies. Perhaps a natural skepticism of officialdom doesn’t help. Of course, the blame rests squarely on some internet sites and social media (with its echo chambers) where chemtrail discussion, instead of debunking the idea, favors it and propagates conspiracy theory.
But there is another belief worse than chemtrails germinated by fake science. It has led to actual harm. For one reason or another, people known as anti-vaxxers (Trump among them) are refusing vaccinations for their children; thus an alarming global increase in measles — an illness that can cause hearing loss and, in rare cases, even death.
Developing countries have their own unique problems with vaccination. Pakistan trying to eliminate polio has experienced deadly violence against vaccinators because Taliban leaders have proclaimed it a means of sterilizing Muslims.
But there are problems in developed countries also: A survey in Australia showed one in three parents having concerns with vaccination. In response, some health facilities are refusing to treat unvaccinated children. Australia is not alone; the U.S. too has a vaccine dilemma and Europe is not exempt.
As preparation for the school year often requires vaccination shots, here is a brief review of what we know about vaccines, the origins of the anti-vaxxer movement and the available facts.
The prophet of anti-vaxers is Andrew Wakefield, whose origins are in the U.K. He is a doctor, who was barred from practicing medicine there following his fake study connecting autism to the MMR vaccine, which protects against measles, mumps and rubella. Several later studies have proven Wakefield dead wrong.
A refusal to vaccinate has been a key driver of recent measles cases in the US. A disease once considered eliminated here has now returned, and in 2014, 667 cases were recorded, though numbers have declined since then. Often the cause is a holiday trip contact and transmission to someone who has not been vaccinated; appalling to think about when the two-dose vaccination regimen renders 97 percent immunity.
For anti-vaxxers, there are two other troubling reasons: Some believe the injection of attenuated, that is weakened, viruses can cause harm. Then also there is anxiety about thimerosal in some vaccines as it carries traces of mercury. But thimerosal has not been used in child vaccines for nearly two decades. And while the MMR vaccine uses a combination of attenuated viruses, it has been in use without causing harm since 1971. It has prevented an estimated 52 million cases of measles and over 5000 fatalities.
Belief and miracles have been a natural companion for humans. About 2000 years ago, there was a miraculous virgin birth. Now, some scholars contend it was all a translation error misinterpreting the word for ‘maiden’ as ‘virgin’. Others argue that ‘maiden’ in the culture of the time automatically implied virginity because unmarried young women were expected to be chaste. Who is correct? Heaven knows!
Analysis of Alon Confino’s “A World Without Jews: Interpreting The Holocaust”
Following the period of moderate engagement with the Holocaust between 1945 and 1975, Holocaust perception from the mid-1970s to the present has been characterized by two simultaneous trends. The first trend is prominent in miscellaneous fields such as history, philosophy, the arts, and the literature has involved a strenuous attempt to acknowledge as well as realize the Holocaust and to cope with the difficulty of representing it. The second tendency might appear to stand in opposition to the intense discussion of the limits of Holocaust representation, is manifest in the massive cultural production of the Holocaust in history books, novels, comics, plays, films and other artistic vehicles. In general, taking into consideration of Nazi policy towards Jewish, there are three overriding notions:
The Holocaust, according to Saul Friedlander, was determined by the centrality of ideological-cultural factors as the prime movers of Nazi policies in tandem with the Jewish issue, depending mainly on circumstances, institutional dynamics, and essentially… on the evolution of the war… The anti-Jewish drive became ever more extreme along with the radicalization of the regime’s goals and then with the extension of the war… The context of the war has been viewed as the breeding ground for the extermination and annihilation of Jews. Germans in occupied Eastern Europe… were living in a context in which the expulsion, even the extermination, of entire peoples was publicly discussed, a readiness to indulge in brutality and fanaticism was ubiquitously demanded, and the actions of individuals were legitimized by history and politics.
The war in general but especially the war on the Eastern Front, following the German invasion of the Soviet Union on 22 June 1941, was fought as a racial ideological struggle for life or death, whose prime enemies were the Bolsheviks and Jews. The barbarization of war on the Eastern Front, a cumulative result of the scale of the fighting, geographical conditions, and ideological indoctrination, led to killing and extermination. The notion of the radicalization of racial ideology has been important for capturing the contingency that ran through the making of the Holocaust. The radicalization is no longer understood as a realization of long-term plans or as inherent in the system, but rather as the outcome of plans for the deportation of the Jews that were always being revised and extended. Holocaust is squarely placed within the context of the regime’s overall racial ideology. The ‘current scholarly consensus, writes Herbert, is that those who organized and carried out the extermination were committed ideologies who wanted to build a better world through genocide. Was there a master plan on the part of Adolf Hitler to launch the Holocaust? Intentionalists argue there was such a plan, while functionalists argue there was not.
Did the initiative for the Holocaust come from above with orders from Adolf Hitler or from below within the ranks of the German bureaucracy? Although neither side disputes the reality of the Holocaust, nor is there a serious dispute over the premise that Hitler (as Führer) was personally responsible for encouraging the anti-Semitism that allowed the Holocaust to take place, intentionalists argue the initiative came from above, while functionalists contend it came from lower ranks within the bureaucracy. Christopher Browning coined the term ‘moderate functionalism’, in which the centrality of Hitler’s belief and the role was recognized, but without an original grand design to kill the Jews. Philippe Burrin’s notion of ‘conditional intentionalism’ recognized the centrality of evolving circumstance during the war but continued to emphasize Hitler’s intention to exterminate the Jews.
“Heimat” idea as a Nazi formula
The Nazis took the Heimat idea, radicalizing and using it for their ideological purposes. It can be argued that here is another example of the hegemony of race. It was perceived as essential to Germanness. The main point rather is that the Nazis identified their sentiment of nationhood, localness, and political legitimacy with the Heimat idea: the revolutionary idea of race was thus built on tradition, and the racialized Heimat idea fitted within the boundaries of the Heimat genre that existed before and after the Third Reich, as the Nazis articulated their Heimat in familiar, traditional rhetoric and images. It is not so much race that made sense of Heimat in the Third Reich, as the Heimat idea that gave meaning to racial sentiments, making them amenable, legitimate, and familiar. There are two main directions towards the Holocaust perception: local and central approach.
The local history of the Holocaust in the hamlets of Eastern Europe is possible once we rethink the interpretative framework of racial ideology, the radicalization of Nazi policy, and the context of war. The former one rearranges these categories in significant ways: it shifts the focus from the war conditions of the Wehrmacht soldiers to the communal relationships between Jews and eastern Europeans; from Nazi racial ideology to In Bartov’s words, ‘the obvious though long-underestimated fact that the Holocaust cannot be understood without tracing its imagery, fantasies, passions, and phobias, as well as practices and legislation, to medieval Europe and centuries of Christian anti-Jewish theology, incitement, and demagogy, from the radicalization of Nazi policies to the dynamic of social, political, economic, and cultural relationship on the local level.
According to the central approach, Germans, in the years following 1933, constructed a moral community based on anti-Semitic fantasies that made the persecution and extermination of the Jews possible by making them conceivable. At this historiographical juncture, we view the Holocaust as a problem of culture: the making of and believing in a moral community of fantasies. Third Reich was revolutionary but not as revolutionary as was argued by contemporaries and current historiography: it was a revolution based on continuities. It was a world made by a fusion of German and Nazi identities in a way that linked Germans in the Third Reich to pre-1933 traditions and forms of belief, and where the extermination of 1941 to 1945 was part of the symbolic universe of Germany between 1933 and 1941.
To sum up, ideology, in particular, racial ideology was a crucial point for Hitler’s Germany. In the case of radicalization of racial ideology, the main step was led to extermination and annihilation of Jews community within the context of war and the Nazi policy in order to reconstruct European society without Jews. Of course, the Holocaust is still a contemporary history. Survivors are still alive and their nightmare will never be over as long as they live. The attempt to exterminate the Jews is and will remain a moral signifier of Judeo-Christian civilization. In this way, we try to consider views of the Holocaust as a European occurrence, as part of a larger Nazi attempt to reorder European civilization, as linked to other Nazi persecutions and genocides, to colonial imagination and dreams of empire. Moreover, ‘cultural history, memories, methods, in particular ideologies in its contemporary sense’ has been a highly important component of Holocaust research from its earliest beginnings.
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