VIDEO: Facts About SLÁVERY They Don’t Teach You at School
For a deeper look into the real history of slavery, read ‘Black Rednecks and White Liberals‘ by Thomas Sowell.
©All rights reserved.
For a deeper look into the real history of slavery, read ‘Black Rednecks and White Liberals‘ by Thomas Sowell.
©All rights reserved.
“Human beings are born with different capacities. If they are free, they are not equal. And if they are equal, they are not free.” ―
“I look to a day when people will not be judged by the color of their skin, but by the content of their character.” – Dr. Martin Luther King, Jr., from the “I have a dream” speech in Washington, D.C.
Today we are hearing about equality, equity, along with the big lies of “Wokeism.” These words are Marxist false flags that force, via government mandate, the elevation of one group over another group for political purposes.
The goal of Marxism is to make everyone equal as humans, as workers and as a people. The problem is when this is put into practice the individual is replaced by the state. As the powers of the government increase the freedoms of the individual shrink or disappear completely.
History tells us repeatedly that as government grows the individual shrinks. Just look at the former Soviet Union to understand what is now happening in America.
QUESTION: Will Independence Day 2021 go down in history as the day we the people lost our freedom?
In The Revolution Betrayed Leon Trotsky wrote:
The old principle: who does not work shall not eat, has been replaced with a new one: who does not obey shall not eat. Exactly how many Bolsheviks have been expelled, arrested, exiled, exterminated, since 1923, when the era of Bonapartism opened, we shall find out when we go through the archives of Stalin’s political police. How many of them remain in the underground will become known when the shipwreck of the bureaucracy begins.
The people are replaced by government bureaucrats. The laws change from defending individual liberties to taking away the individual and replace the people with crushing state mandates, take the Covid pandemic as a recent example.
Covid shifted power from the individual to that state overnight. The pandemic was used by bureaucrats to take away individual freedom to assemble and replaced it with lockdowns and social distancing.
Covid took away the rights of business to remain open and prosper. It took away individual livelihoods and replace it with government hand outs.
Rev. William J. H. Boetcker spoke of the “Seven National Crimes.”
These seven crimes are the fundamental laws of Wokeism writ large. When we stop thinking, understanding, caring and find ourselves alone, bored and uninformed then our freedom is lost!
In a truly free society people are never equal. They are different and do things differently throughout their lives. From birth people are influenced by both nature and nurture. No two people are exactly the same when born. The same is true about people who have different life experiences. Even biological twins do not have the same life experiences.
It is fundamental that society understand that it must create opportunities that encourage and use these natural inequalities for the good of all.
The following sentiments were created by the Rev. William J. H. Boetcker, who lectured around the United States about industrial relations at the turn of the twentieth century. They are all the truth.
There are those who are hell bent on tearing down big men, weakening the strong, destroying the rich, inciting class hatred and taking away man’s initiative and independence.
The founding fathers understood this and that is why they wrote the Declaration of Independence and U.S. Constitution.
QUESTION: How many American patriots have been expelled, arrested, exiled, exterminated, since the 2020 election?
As we Americans approach Independence Day 2021, let us reflect on our freedoms and defend our liberties. If we fail to do so then American, as we have known it, will cease to exist as One Nation Under God and become one nation under big government.
Is this what we want for our children and grandchildren?
I think not.
Have a blessed July 4th.
©Dr. Rich Swier. All rights reserved.
One of the greatest threats that emerged from this pandemic is an expanding government unwilling to relinquish control and restore Americans' God-given freedoms. pic.twitter.com/47zzL2ClRT
— Congressman Fred Keller (@RepFredKeller) June 24, 2021
“Slavery cannot be intrinsically evil in Islamic law,” Georgetown University professor Jonathan Brown stated during a July 20, 2020 webinar. This disturbing assessment came during a 2019-2020 series of presentations on his 2019 book, Slavery & Islam, whose theses have hardly improved upon this Muslim convert’s past scandalous comments on slavery.
On February 7, 2017, Brown had caused furor while presenting a paper on slavery and Islam at the Muslim Brotherhood-affiliated International Institute of Islamic Thought (IIIT). Thereby he noted the traditional Islamic doctrine expressed in Quran 33:21 that Islam’s prophet Muhammad is an “excellent pattern” of behavior. Therefore this example sanctified the slavery practiced by him and his companions, including sex slavery, a doctrine that had justified slavery throughout Islamic history.
Once public, such views completely negated Brown’s disclaimer at the presentation’s beginning. “I always make some hyperbolic statement that really makes sense in the context,” he noted, such that he would face accusations of “calling for slavery.” Given such concern over criticism, he expelled this author from the presentation before it started.
Brown’s elaboration of his views during his subsequent book tour has been hardly more reassuring, for slavery is “simply a fact of life in the Quran” and perhaps even “part of the DNA of Islam.” “Every area of Islamic law is permeated by slavery,” something that “sharia, without exception until the 20th-century, validated.” Muslim scholars have even speculated about a “time when the laws of slavery will actually be needed again,” such as in a post-apocalyptic Mad Max-like world, he has noted.
For centuries, “Muslims were neck-deep in the trade of slaves,” Brown has observed. As others have estimated, this trade included 17 million black Africans, more than the 12 million taken to the Western Hemisphere in the transatlantic slave trade. As the Ghanaian historian John Azumah has noted, while the transatlantic trade enslaved mostly men for labor, Muslim slavers favored seizing women for use as sex slave concubines.
In this regard, Brown has unsettlingly reprised his 2017 comments on sex slavery. Thus any norm that sex be consensual “is fairly unusual in world history.” This corresponds to Islamic doctrine’s proprietary understanding of female sexuality, which, he has noted, denies any recognition of rape in marriage.
Slavery in Islam is faith-based, Brown has explained. Under sharia the “only way that someone can lose their freedom is if they are a non-Muslim who lives outside the Muslim state and is then captured by Muslims.” Slavery therefore “is a reduction in legal status that is caused by unbelief,” whose “vestigial effect” can remain even for an enslaved convert to Islam or a child born into slavery.
Yet Brown has argued that Islam is “obsessed with emancipation.” Islamic doctrine’s numerous biases towards freeing slaves, such as a means to expiate sin, means that Islam “does not have an equal in any religious or philosophical tradition” from the premodern world. “The Quran and Sunna are unprecedently adamant about emancipation.”
However this emancipation should not help a slave return to unbelief in Islam. “Freedom is not the most important thing in Islamic law,” Brown has noted, although Muslim scholars have historically argued that “slavery is intrinsically harmful.” Rather, true freedom comes from submission to Islam, an “emancipatory force.” Seventh-century Arab Muslim conquerors, for example, before subjugating the Persians, announced that they would be free only as “slaves of God alone.”
Correspondingly, Brown has described Islamic civilization as a “vacuum cleaner, just sucking in people.” Muslim scholars have historically advocated enslavement of non-Muslims as a means of introducing them to Islam. Then “Muslims are always manumitting slaves, which means they need new slaves,” in an “emancipation turbine.”
Brown has correctly described how Christians led the revolutionary movement against a once universal acceptance of slavery to create the “abolitionist consensus that is held worldwide today.” “Muslims talking about the issue of slavery and abolition of slavery doesn’t happen until they encounter essentially Western abolitionism,” a development true of the Westerners themselves. In his assessment, Christians had in the process to “desacralize scripture” in the Hebrew Bible or Old Testament with its numerous references to forms of servitude.
Jewish rabbis and scholars would beg to differ with Brown, for as McGill University Professor David Aberbach has written, “Judaism is intrinsically an abolitionist religion.” “In Jewish belief, every human life matters.” Contrary to superficial readings, Rabbi Dov Linzer has noted, the “Torah only accepts slavery as a deeply entrenched societal institution.”
The late Jewish sage Rabbi Jonathan Sacks delved into this deeper understanding of the Torah’s position of slavery. God’s intends “slavery is to be abolished, but it is a fundamental principle of God’s relationship with us that he does not force us to change faster than we are able to do so of our own free will.” Nonetheless, in the “Torah’s value system the exercise of power by one person over another, without their consent, is a fundamental assault against human dignity.”
This analysis requires that non-Jews such as Brown properly understand Jewish scripture. “Jews have always read the Torah through a rabbinic interpretive lens and not simply on the plain meaning of its words,” the website My Jewish Learning has observed. Thus Jews cannot “read every mitzvah as an ideal” that allows for no further development, Linzer has cautioned.
Accordingly, in various stipulations the “Torah indeed sees slavery as a problematic phenomenon,” Shmuel Rabinowitz, rabbi of Jerusalem’s Western Wall and holy sites has noted. “Although it sanctions the institution of slavery, biblical law begins the process toward abolition,” University of Waterloo Professor James A. Diamond has observed. “Rules limiting slavery challenged the way society was built and prompted Jews to question an institution perhaps so natural it was invisible,” Rabbi Laura Janner-Klausner has confirmed.
The Torah’s restrictive regulation of slavery indeed manifested a Jewish “light to the Gentiles” in the ancient slave-holding world. As the Chabad-Lubavitch organization has noted:
At a time when Romans had literally thousands of slaves per citizen, even the wealthiest Jews held very modest numbers of servants. And those servants, the Talmud tells us, were treated better by their masters than foreign kings would treat their own subjects.
Particularly the Bible’s Exodus narrative of Jews escaping bondage in Egypt imprints upon Jewish consciousness emancipation’s value. Diamond has noted that the Passover “commemorates the exodus, anchoring the relationship between God and Israel as Liberator and slave.” As Sacks commented, “Jews were the people commanded never to forget the bitter taste of slavery so that they would never take freedom for granted.”
Tellingly, Brown has noted that Islamic tradition rejects the Torah’s narrative of a gracious God emancipating Jews in ancient Egypt and equates them with Muhammad’s early Muslim followers in pagan Mecca. “The Muslims in Mecca are like the Jews in Egypt, but they are not slaves, they are oppressed.” Thus the Israelite exodus “is not a story of emancipation, it’s a story of victory over oppression,” symbolizing Islam’s triumph.
The contrast between beliefs held by Muslims such as Brown and the Judeo-Christian tradition clearly indicates why Muslims have struggled to reject slavery. Confronted with this moral evil, Muslim reformers have argued that slavery is an artifact of jihadist doctrines inapplicable in modernity, or that rulers have discretionary power to prohibit human bondage. Nonetheless, Brown has recalled that jihadists going to Muslims’ defense during Bosnia’s 1990s sectarian carnage had asked Saudi clerics about taking slaves, only to hear warnings that this would create bad publicity.
These Islamic realities reflect Brown’s moral relativism. Although the Ottoman Empire’s slave trade “was undeniably brutal,” he has argued that slavery and other often onerous labor relations such as indentured servitude have widely varied across human history. Following therefore his dubious claim that slavery is not really objectively definable, any slavery-induced “disgust is a cultural construct” and “just custom; it’s just urf.” By analogy, he has noted that China’s brutal dog meat trade horrifies many non-Chinese, although increasing domestic opposition to dog meat consumption undermines his cultural relativism arguments.
Despite grappling with slavery’s moral problems for Islam’s legitimacy, Brown has failed to find a solution. In recent years Islamic State jihadists in their mercifully brief caliphate have “really caused a crisis for young Muslims” by piously invoking Islamic canons to justify the enslavement of Mesopotamia’s non-Muslims. But as the foregoing analysis has proven, he is wrong to claim in Islam’s tu quoque defense that slavery’s abolition “is not indigenous to any religion or any philosophy.”
Contrary to traditional Islamic understandings of an aloof, arbitrary Allah, the biblical God’s natural law ultimately revealed slavery’s injustice to Jews, Christians, and the wider world. Church historian John B. Carpenter has noted as much in the relationship of America’s famed escaped slave and 19th-century abolitionist Frederick Douglas to the Jew Jesus Christ:
Christianity’s commitment to freedom was so pronounced that Frederick Douglass, who decried the hypocrisy of slave-holding religion vividly, did not convert to Islam and become “Frederick X,” but professed, “I love the religion of our blessed Savior.”
While Brown’s exculpation for slavery in Islamic doctrine is unconvincing, he has nonetheless provided valuable insight into this previously “taboo subject.” As Azumah has written, a “critical approach is reserved for the Christian past but forbidden for the Muslim past.” However inadvertently and awkwardly, Brown has helped uncover Islam’s dark slavery legacy.
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EDITORS NOTE: This Jihad Watch column and video is republished with permission. ©All rights reserved.