Slavery is not an Islamic invention. Slave trade was an accepted way of life, fully established in all societies. Most of these slaves were white people, the word ‘slave,’ comes probably from the people of Eastern Europe, the Slavs. Without exception, the ancient world accepted slavery as normal and desirable.
The great civilizations of Babylon, Egypt, Greece, Rome, were built upon slave labor. The Greeks, from whom we derive so many humanistic ideas, were dependent on slavery. Three quarters of the population of Athens were slaves. Even Plato’s Republic was based on slave labor. This was also the case of Rome. Under the Roman law, when a slave owner was found murdered, all his slaves were to be executed. In fact, half of the population of the Roman Empire were slaves.
However, Islam is unique concerning slavery, as it is legally and religiously permitted and endorsed. Slavery persisted in the Arab-Muslim world for centuries, from its beginning. Islam itself means “submission,” as in being a slave to Allah’s will. Slavery has been justified by Mohammed’s example, as laid out in the Hadith.
The main occupation of Arab tribes before Islam was raids on others (Ghazawat) in order to take booty (Ghan’im). They were not farmers nor traders, nor scientists or intellectuals. They were raiders. For the Arabs, warfare was an economic benefit to achieving human spoils of war: captives. Becoming Muslims has brought only a marginal change: instead of raiding on one another as a social-economic way of life, now came the religious order to raid on the infidels’ territories and the prize was to take much more valuable booty: fertile lands, rich property and huge amount of captives.
Muslims conquered, invaded, controlled countries and took spoils and prisoners as slaves. Islam allows Muslims to make slaves out of anyone who is captured among the infidels. Islam allows for the children of slaves to be raised as slaves. Islam allows for Christians and Jews to be made into slaves if they are captured in war. Muhammad and many of his companions bought, sold, freed and captured slaves. So it stands to reason that the Qur’an, the Hadith, and classical Islamic law have a notorious doctrine and practice of slavery. Islam perpetuated the institution.
While on a military campaign, Muslim soldiers had sex with their female captives, even though the women were married to polytheists. It is also permitted to have sex with prepubescent slave-girls. This is the attitude of Sahih Muslim, 008.3432. They also asked Muhammad about coitus-interruptus with their captive female slaves. Narrated Abu Said Al-Khudri: We got female captives in the war booty and we used to do coitus interruptus with them. So we asked Allah’s Apostle about it and he said, ‘Do you really do that?’ repeating the question thrice, ‘There is no soul that is destined to exist but will come into existence till the Day of Resurrection’ (Sahih Bukhari, 7:62:137; 5:59:459; 3:46:718; The Muwatta’ of Imam Ahmad, p. 240).
As Islam spread out across the globe, Muslims captured huge amount of slaves. Islam enslaved any nation or ethnic group that it conquered, from blacks in Africa to white men, and especially women from the Balkan, Hungary and Ukraine. Muslims also kidnapped young children, boys and girls, and Islamized them, the notorious one was the Ottoman Empire in the Balkans of the Devshirme system. Muslims also raided the European Mediterranean societies, from the 16th century on from North Africa, robed the inhabitants and kidnapped children and women, an era known as the naval piracy.
Slavery and the sexual exploitation of women are deeply ingrained in Islamic cultural tradition and religious commandments. Muslim slave owners were entitled by the Shari’ah to sexually exploit their slaves. Muslim nations had engaged in the slave trade for over 600 years before Europe became involved in the Trans-Atlantic slave trade. Almost 200 years after the British outlawed the slave trade Muslim markets continue in many countries the sale of slaves. There are persistent, credible reports that slavery exists in many Muslim countries in large numbers.
Muhammad owned slaves. He also traded with slaves, mainly women, and exchanged women concubines with others. He even asked his adopted son, Zayd, to give him his wife. Above all, he never decreed slavery as abolished. The institution was too lucrative and deeply rooted during the entire Islamic history. According to Ibn Qayyim al-Jawziyyah (Zad al-Ma’ad, 1:160), Muhammad had many male and female slaves. He used to buy and sell them, but he purchased more slaves than he sold.
After Muhammad fought the ‘Battle of the Trench,’ he slaughtered the Jewish men of Banu Qurayzah tribe and sold the women and children into slavery: verse 33:26-27: “And he drove down those of the People of the Book who backed them from their fortresses and He cast terror into their hearts; some of them you killed and some you took captive.” Ibn Ishaq records Muhammad’s massacre of the Jewish tribe, Banu Quraythah (pp. 465-66). Then the apostle dug trenches, and he sent for them and struck off their heads in those trenches as they were brought out to him in batches… There were 600 or 700 in all, though some put the figure as high as 800 or 900… Then the apostle divided the property, wives, and children among the Muslims. Some of the captive women he sent to Najd and sold them for horses and weapons.
The same happened when Muhammad attacked Khaybar, where the women were distributed amongst the Muslims.’ Muhammad (then about 60 years old) obtained for himself the very beautiful teenage girl, Safiya who appealed for her freedom. Instead he had sex with her (Ibn Ishaq, p. 511; Sahih Bukhari, 4:52:143; Sahih Muslim, 8:3326; Sunan Abu Dawud, 2:11:2118). Sahih Bukhari (5:59:512) records the occupation of Khaybar: “Khaybar is destroyed. The inhabitants of Khaybar came out running on the roads. The Prophet ordered their warriors killed, their offspring and woman taken as captives” “We conquered Khaybar, took the captives, and the booty was collected. Dihya came and said, ‘O Allah’s Prophet! Give me a slave girl from the captives.’ The Prophet said, ‘Go and take any slave girl’” (1:8:367).
The same horror occurred with beautiful Juwairiyah, after her peaceful tribe was attacked as they watered their cattle. The men were killed and the women and children enslaved and shared amongst the Muslims (Sahih Bukhari, 3:46:717; Sahih Muslim, 19:4292; Sunan Abu Dawud, 29:3920).
In many cases Muhammad gave girls to two of his sons-in-law and to a friend just to enjoy them (Ibn Ishaq, p. 593; al-Tabari, vol. 8, pp. 29-30). On pp. 592-3 we read that Muhammad enslaved 6000 women and children plus innumerable sheep and camels. As for Ali he said “Women are plentiful, and you can easily change one for another.
The Qur’an includes multiple references to slaves, slave women, slave concubines. Islam accepts the institution of slavery. It was also perceived as a means of converting non-Muslims to Islam. Slaves are mentioned in at least twenty-nine verses of the Qur’an. Muslims are allowed to have sexual relation with slave-girls. Slaves are called in the Qur’an as Mulk al-Yamin, “the right hand possesses” (4:24). All Islamic Schools of Jurisprudence agree about the enforcement of this verse. ‘What your right hand possesses’ refers to slaves and is found in many places: 4:3,24,25,36; 16:71; 23:6; 24:31,33,58; 30:28; 33:50,52,55; 70:30.
The verse (4:24) says: And forbidden to you are wedded wives of other people… except those whom your right hands possess. Ibn Kathir, one of the most authoritative and highly regarded classical commentators of the Sunni world, writes of these female captives of war: “except those whom you acquire through war, for you are allowed such women after making sure they are not pregnant. Imam Ahmad recorded that Abu Said Al-Khudri said, “We captured some women from the area of Awtas who were already married, and we disliked having sexual relations with them because they already had husbands. So, we asked the Prophet about this matter, and this Ayah was revealed… Consequently, we had sexual relations with these women.”
Thus, women captives are forced to have sex with their Muslim masters, regardless of the marital status of the women. That is, the masters are allowed to break their marriage and have sex with them. Other verses maintains: “…you may marry other women who seem good to you: two, three, or four of them. But if you fear that you cannot maintain equality among them marry one only or any slave-girls you may own” (4:3). “Prophet, we have made lawful for you the wives to whom you have granted dowries and the slave-girls whom Allah has given you as booty…” (33:50).
In 33.50, Allah gives Muhammad and all Muslim men the right to take slaves and have sex with female slaves. These are Allah given religious rights. See also 23:1-7; 70:29-30; 4.24. The Hadith contains many hundreds of descriptions of Muslims raping women captured in battle or having sex with their household slaves. This is their right ordained by Allah. Many descriptions of sex with slaves is also found dealing with ‘Azl. Coitus interruptus, withdrawing the penis before ejaculation (Sahih Muslim, 22:8; Sahih Bukhari, 8:77:600; Sunan Abu Dawud, 11:2166).
So, A Muslim men were allowed to have sex anytime with slave females (4:3, 4:29, 33:49). A Muslim could not be put to death for murdering a slave (2:178). Verse 33:52 says: “You [Prophet] are not permitted to take any further wives, nor to exchange the wives you have for others, even if these attract you with their beauty. But this does not apply to your slave-girls. Muhammad took a slave woman right immediately after his massacre of the Qurayza Jews, taking an extra-beautiful one from them.
Beheading the men and dividing up the boys as human spoils of war carry on Muhammad’s policy seen in Quran 33:26-27, in which he enslaved the women and children of the Qurayzah tribe of Jews. Tabari (vol. 11, p. 55), describes conquests during the caliphate of Abu Bakr (632-634) that represent many others throughout Islamic history. In Ayn al-Tamr, Iraq, Khalid bin al-Walid, Sayf al-Islam, “beheaded all the men of the fortress and took possession of all that their fortress contained, seizing as spoils what was in it… Khalid found in their church forty boys who were studying the Gospels behind a locked door, which he broke down in getting to them. He asked, “Who are you?” They replied, “Hostages.” He divided them among the Muslims who had performed outstandingly in battle.
In Islam Jihad to occupy the world and to force it to follow or be subjugated under Islam encompasses the ‘institutions’ of Dhimmitude and slavery. The major source of slaves was the constant Muslim raids into infidel areas, which were depopulated. Islam’s slavery was genocidal as males were generally slaughtered, while females and children were taken. The children were removed from their family and culture, forcibly converted, and used as soldiers. Slaves and their offspring were owned by the master and passed on as part of his property to inherit. Under Islam slaves have no legal rights at all – they are just a property.
Dhimmis were also forced to hand over their women and children either to pay their taxes or under laws demanding them as tribute so they became slaves and concubines. Hence the entire occupied populations were destroyed.
Most important the Shari’ah legalizes slavery, and if it is permitted in the Scriptures, nobody can abolish or even change it. All Schools of Islamic Jurisprudence traditionally accepted the institution of slavery. Slaves are regarded as inferior in Islamic law. They are not permitted to possess or inherit property, or conduct independent business. The testimony of slaves is not admissible in court; slaves cannot choose their own marriage mate, and can be forced to marry who their masters want. Slave women were required mainly as concubines and menials. A Muslim slaveholder was entitled by law to the sexual enjoyment of his slave women. There is no limit on the number of concubines a master may possess. The Islamic market demand for children was much higher than adults. Organized slave traders smuggled children into Islamic markets where they are enslaved, mutilated, and also serve as male concubine.
The Shari’ah sets Jihad laws as ‘warfare to establish the religion’ (Reliance of the Traveller, o9.0 p. 599), specify the enslavement or death if they resist, of women and children (o9.10 p. 603). Captured women and children become slaves and the woman’s previous marriage is immediately annulled (o9.13 p. 604). Vassal states were forced to supply thousands of their children annually as ‘tribute’ and these people became slaves.
Ibn Rushd compiled a compendium of the opinions of jurists up to his time. He summarizes various legal opinions about slavery: it is allowed to harm the enemy’s life, property and personal liberty, enslavement and ownership. There is a consensus about slavery, their men and women, old and young, the common people and the elite. For Ibn Rushd the example of Muhammad was extremely important for establishing the Shari’ah concerning slavery.
Bernard Lewis has put it correctly: the essence of the Shari’ah is three key elements: a) Muslim superiority over non-Muslims; b) male superiority over females; c) the legitimacy of violence to extend Islam to occupy the world. In his Race and Color in Islam, he brings many quotations and historical examples as to introduce the high need for slaves, whether acquired by violence or by commercial exchange. It was also legitimized by Islamic Scriptures and by racist felling of the Arabs, being superior species compare to the inferiority of blacks.
According to Peter Hammond, Slave Raids into Africa, the overall toll of black Africans who were transited to American and Muslim slave markets, is estimated at least 112 million, and more than 50%, in some areas and eras even 80% of those killed in the raids or died in transit. Over a million of white Europeans also ended up in the Islamic slave markets, women being a particular favorite of Arab slavers.
Humphrey J. Fisher, in his book, Slavery in the History of Muslim Black Africa, shows the ever cruel history of Islamic slave trade in Africa. The tribes’ territories were harshly Islamized, while 120 million blacks were captured as slaves, almost half of them were perished while driven on the routes to be shipped to America and the Middle East markets.
Ronald Segal in his Islam’s Black Slaves documents that from its emergence Islam has established and institutionalized slavery and slave trade. When Islam conquered the Persian Sassanid Empire and much of the Byzantine Empire, female slaves were required in considerable numbers as concubines and domestic workers. The harems of rulers became enormous in size, and castration of male slaves was common place.
Segal records: In the 1570’s, a Frenchman visiting Egypt found many thousands of blacks on sale in Cairo markets. In 1665 Father Antonios Gonzalis, a Spanish/Belgian traveler, reported 800-1000 slaves on sale in the Cairo market on every single day. In 1838, it was estimated that 10000 to 12000 slaves were arriving in Cairo each year. He also observed that “White slaves from Christian Spain, Central and Eastern Europe’ were also shipped into the Middle East and served in the “palaces of rulers and the establishments of the rich.”
Even as late as the 19th Century, it was noted that in Mecca “there are few families that do not keep slaves, and they all keep mistresses in common with their lawful wives.” Even Ronald Segal, who was most sympathetic to Islam and prejudiced against Christianity, admits that well over 30 million black Africans have died at the hands of Muslim slave traders or ended up in Islamic slavery.
The Islamic slave trade took place across the Sahara Desert, from the coast of the Red Sea, and from East Africa across the Indian Ocean. The Trans Sahara trade was conducted along six major slave routes. As for the 19th Century alone, of which we have more accurate records, 1.2 million slaves were brought across the Sahara into the Middle East, 450000 down the Red Sea and 442000 from East African coastal ports. That is a total of 2 million black slaves. At least 8 million more were calculated to have died before reaching the Muslim slave markets.
For John Alembillah Azumah, Legacy of Arab Islam in Africa, “…the worst, most inhumane and most diabolical institution of the black African slave trade was initiated, refined, perpetrated and implemented by the Mohammedan Arabs and later aided and abetted by the black converts to Mohammedan Islam.”
Robert O. Collins and James M. Burns in their A History of Sub-Saharan Africa, prove that “The advent of the Islamic age coincided with a sharp increase in the African slave trade.” Africa has become a major supplier of slaves for North Africa and Islamic Spain. The other route was through the shores of East Africa to the Americas. The earliest Muslim account of slaves crossing the Sahara to Tripoli on the Mediterranean coast was written in the seventh century. From the ninth century to the nineteenth slave trade was the biggest Islamic industry in Africa. In fact it was the only industry.
By the Middle-Ages, the Arab word ‘Abd’ was in general use to denote a black slave while the word “Mamluk” referred to a white slave. Ibn Khaldun (1332–1406) wrote: “The Negro nations are as a rule submissive to slavery, because they have attributes that are quite similar to dumb animals.” When the Fatimid came to power in Egypt they slaughtered all the tens of thousands of black military slaves and raised an entirely new slave army. From Persia to Egypt to Morocco, slave armies became common-place. After Muslim armies attacked and conquered Spain, they took thousands of slaves back to Damascus. The key prize was 1000 virgins as slaves. They were forced to go all the way back to Damascus.
Robert C. Davis, in his Christian Slaves, Muslim Masters: White Slavery in the Mediterranean, the Barbary Coast and Italy, 1500-1800, estimates that North African Muslim pirates abducted and enslaved more than 1 million Europeans between 1530 and 1780. Thousands in coastal areas were seized every year to work as galley slaves, laborers and concubines for Muslim slave masters in what is today Morocco, Tunisia, Algeria, Libya, Oman and Saudi-Arabia. He indicates that perhaps one and one-quarter million white European Christians were enslaved by Barbary Muslims. Jihad piracy and slave raids were a fact of life in the Mediterranean and Black Sea regions for the better part of a thousand years.
Hugh Thomas, The Slave Trade, records. In 1796, a British traveler reported a caravan of 5000 slaves departing from Darfur. Just in the Arabic plantations off the East Coast of Africa, on the islands of Zanzibar and Pemba, there were 769000 black slaves. In the 19th Century, East African black slave trade included 347,000 slaves shipped to Arabia and Persia.
Suzanne Everett, in her History of Slavery records: In 1818, al-Mukani ruler in Tripoli “waged war on all its defenseless neighbors and annually carried off 4000 to 5000 slaves. The traders speak of slaves as farmers do of cattle. Murders, tortures and rape abuse were day by day habits. Records in Morocco in 1876 show that the market prices for slaves varied from £10 to £30; female slaves comprised vast majority of sales with ‘attractive virgins’ £40 to £80. “A considerable majority of the slaves crossing the Sahara, were destined to become concubines in North Africa and the Middle East.”
Murray Gordon records: “Muhammad took pains in urging the faithful to free their slaves as a way of expiating their sins. Some Muslim scholars have taken this to mean that his true motive was to bring about a gradual elimination of slavery. Far more persuasive is the argument that by lending the moral authority of Islam to slavery, Muhammad assured its legitimacy. Thus, in lightening the fetter, he riveted it ever more firmly in place.”
He analyzes the sexual aspects of slavery. “For a better part of the Middle-Ages, Europe served as a valuable source of slaves who were prized in the Muslim world as soldiers, concubines, and eunuchs.” It is important to note that this pattern was established long before the European colonial period. In fact, “Eunuchs commanded the highest prices among slaves, followed by young and pretty white women… White women were almost always in greater demand than Africans, and Arabs were prepared to pay much higher prices for Circassian and Georgian women.” This was also the Fate of Slav women from the Balkans and Hungary. Abyssinian (Ethiopian) girls were considered the “second best.”
Slave taking rapidly advanced into a full-scale industry, with a disastrous impact that was apparent at the time and for centuries to come. Giles Milton in his White Gold, has noticed that the seventeenth century represented a dark period out of which Spanish and Italian societies emerged as mere shadows compare to the past. Arab slavery raids of kidnapping women and young children continued just below the surface of the coastal culture of the European Mediterranean even into the first years of the twentieth century.
The Indian historian, K. S. Lal, in his books, Theory and practice of Muslim state in India, and Islamic Jihad: the Legacy of forced conversion, imperialism and Slavery, brings horrible data of how Islamic Jihadists conquered India, butchered its inhabitants by millions, and developed a huge peculiar system of slavery there. Raiding non-Muslim territories became a constant phenomenon. Five centuries after Muslims came to power in the territory, the animist hill peoples completely disappeared as a result of their conversion through enslavement into the Muslim populace of Malaya, Sumatra and Borneo. By the raiding system, especially of children, these areas has become Islamic. In many places of Southeast Asia, the enslavement was so entrenched so that the entire population, polytheistic Hindu, Buddhist and Animist creeds, became Muslim or exterminated.
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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