Archive | December 26, 2015

Syrian Army Female Battalion Fights to Defend Syria*

Syrian Army Female Battalion Fights to Defend Syria*

The Syrian army female battalion continues to fight on the forefront of the war against Daesh, helping to drive the Islamist militants from the outskirts of Damascus.

The Syrian Arab Army continues its battle against the Daesh militants. And it turns out that Syrian women are just as eager as Syrian men to defend their country against the enemy.

Enter Al Mahavir, the female battalion of the Syrian Arab Army.

Al Mahavir is an all-volunteer unit. After undergoing a special training course, the female soldiers immediately join the war effort, fighting against the Daesh forces in hot spots across the country, including the pitched battle fought in the city of Daraa near Damascus.

“We came to fight by our own volition. We knew that it would be difficult, but still we came,” one of the servicewomen told RT.

“When I joined the battalion, I clearly understood that Syria is my mother. And if the mother is ill, her daughter must be at her side,” said another. “Syria is ill now. And that’s why I’m here, in this battalion. I will fight for my mother. I will cure her so that we can leave together in peace like before.”

It took considerable time to train the battalion, but now it’s a force to be reckoned with, capable of accomplishing the most difficult of assignments. According to its commander, the troops’ morale remains high despite the fact that several of the female soldiers have already been killed in action as well as during the enemy terrorist attacks.

The men of the Syrian army praise the courage of their female comrades-in-arms.

“We’re willing to accept new recruits. We invite volunteers to our female battalion. The woman’s role is not limited to childbirth,” one of the servicemen told RT.

“There are true heroes among women. They display courage on the battlefield and while giving birth. That’s what infuses a woman with greatness. Allah gave them qualities that men don’t have.”

“It’s no secret that Eastern society generally doesn’t accept women with guns fighting alongside men. But we’ve proven our worth and our ability to defend our country,” one of the servicewomen added.


Related Topics:

CIA Helicopters Ferrying ISIS Fighters into Afghanistan*

The Occult and U.S. Evacuation of ISIS/Israeli Military Commanders from Ramadi*

U.S. Military Undermined Obama on Syria with Tacit Help to Assad: Interview with Seymour Hersh

From Russia with Love: How Much Territory ISIS lost in 2015*

Jewish Sexology and the Assault on Gender and the Family*

Jewish Sexology and the Assault on Gender and the Family*

By Andrew Joyce, Ph.D.

“Sexual morality — as society, in its extreme form, the American, defines it — seems to me very contemptible. I advocate an incomparably freer sexual life.”    –  Sigmund Freud, 1908.

“There will be other forms in addition to our classic marriage…We will experience a broader spectrum of socially accepted forms of sexual life.”-  Volkmar Sigusch, 2015.

Volkmar Sigusch

Volkmar Sigusch (1940- ) may not be a familiar name to readers, but for those concerned about the modern assault on traditional attitudes to gender and sexuality it should be. You might have encountered the term ‘cisgender,’ a Sigusch creation that is rapidly gaining traction in common speech. For those unfamiliar with it, it has come to replace “normal” and even the more deviant-friendly term ‘heterosexual.’ Specifically, the term refers to those “who feel there is a match between their assigned sex and the gender they feel themselves to be. You are cisgender if your birth certificate says you’re male and you identify yourself as a man.” The goal behind inventing such a bizarre and convoluted label for that which is natural and healthy is, of course, to further dilute the identity of the present and coming generations, and convince us all that there is no “normal,” only different positions within an ever more colourful spectrum.

By undermining the meaning of what it is to be male and female, one undermines the healthy concept of the family. And when the healthy concept of the family possessed by a given group is undermined, that group is pushed ever closer to genocide via (using the United Nations lexicon) “deliberate infliction of conditions of life calculated to bring about its physical destruction in whole or in part,” and “imposing measures intended to prevent births.” The bumper crop of terms like ‘cisgender’, cooked up with alarming frequency by the “sexologists,” helps reduce marriage between a man and a woman and the raising of children within that union, to a mere “option” on a veritable menu of possible sexualities, gender identities, and family structures. In this brave new world there is no “normal” or “ideal” since all “models” are allegedly valid and equal.

This ideology, militant in both theory and execution, stands in opposition to the fact that healthy sexual relationships between males and females stand so far above the other “options” as to represent a gulf, rather than a spectrum, in human behaviour. As F. Roger Devlin has so incisively pointed out, heterosexuality is “the natural life cycle of our species” (and all other species) while homosexuality is merely “a way for a few people with exotic tastes to achieve orgasm.” Any argument of equivalence must necessarily be preoccupied with endless abstractions, particularly abstractions surrounding the nature of romantic love, in order to push the debate away from this all-consuming biological fact.

In the same way that we witnessed the tremendous push for “marriage equality,” we have also witnessed the recent championing of those individuals who suffer from the unfortunate delusion that they have been born into the wrong body. While “transgenderism” is a severe mental illness by any definition of the term, the healthy and the normal are now lowered to the same level as these, and other, extremely dysfunctional people. Cultural relativism, once tactically deployed within the West in order to create an artificial parity between Western greatness and the meagre achievements of less advanced races and cultures, is now being deployed within our race and culture to create an artificial parity between the healthy, and the lifestyles of the degenerate and the insane. Much as in the promotion of degenerate art, the end result in both instances is the lowering of the healthy and the superior, and the raising up of the deformed, the sick, and the demented.

But who precisely is introducing these terms and ideas, and thus engineering dramatic change in Western society? In our attempt to answer this question, we might first return to Volkmar Sigusch.

genderSigusch, a German, is a self-described “sexologist,” physician and sociologist. As founder and co-editor of Zeitschrift für Sexualforschung (Journal for Sexual Research), and Director of the Institut für Sexualwissenschaft (Institute for Sexual Science) at the Goethe University in Frankfurt from 1973 to 2006, Sigusch has been described by Der Spiegel as “one of the main thinkers behind the sexual revolution of the 1960s.” The reasons why the young would-be physician evolved into a cultural radical are quite easy to surmise. After fleeing East Germany, Sigusch studied medicine, psychology and philosophy at Frankfurt. I posit the argument that it was the latter discipline that truly shaped Sigusch and did most to determine his future work. I argue this because he studied philosophy under none other than Max Horkheimer and Theodor Adorno, both of whom had by that date returned from the United States and re-established the notorious Frankfurt Institute for Social Research. Sigusch, a pioneer in the ongoing sexual revolution, is a Frankfurt School protégé.

The following analysis is concerned with the ongoing role of the Jewish-dominated “Culture of Critique” in advancing theories and trends designed to atomize our society. In particular it focuses on Jewish intellectual and political support for the sexually abnormal and explains it as an extension and product of the Frankfurt School’s view that

“the unique role of Judaism in world history was to vindicate the concept of difference against the homogenizing forces thought to represent the essence of Western civilization. (My emphasis) ”

Kevin MacDonald has noted that the Frankfurt School categorized healthy Western norms, nationalisms, and close family relationships as an indication of psychiatric disorder. By contrast, in the last few decades of the nineteenth century Jewish intellectuals began championing Western society’s outcasts and non-conformers. Using these outcasts, Jewish intellectuals could fight a proxy war against Western homogeneity, and wage a clandestine campaign for the acceptance of pluralism.

By subtly supporting the position of the socially and sexually deviant, these Jewish figures could gain acceptance or inconspicuousness in the newly atomized society, while simultaneously undermining the very health of the homogenous nation.  As MacDonald has noted, the Frankfurt School offered one major prescription for the sick Western world: “radical individualism and the acceptance of pluralism. People have an inherent right to be different from others and to be accepted by others as different. Indeed, to become differentiated from others is to achieve the highest level of humanity.”

Following from this, in a society that has succumbed to Frankfurt School ideology one would expect to find endless terms for endless identities, genders, lifestyle choices, cliques and subcultures.

An excellent example of this nightmare becoming reality is one of the latest terms concocted within our atomized society:  Otherkin. According to Google, Otherkin are people who identify as partially or entirely non-human. Some say that they are, in spirit if not in body, not human. In any normal, healthy society this nonsense would be regarded as puerile or insane, and it certainly wouldn’t be indulged. But today, in the wake of Frankfurt School victory, the Otherkin community is just one of several growing realms for the bizarre.

Equally, in a society that has succumbed to Frankfurt School ideology one would expect to find that those most markedly different from the normal and healthy would be held up as alleged examples of the best of humanity. In this regard we need only point to the astonishing and gratuitous plaudits heaped upon Bruce Jenner, and his selection as “Woman of the Year” by Glamour magazine. These developments should rightly be seen as the triumph of the Frankfurt School. However, alongside, and running through, the Frankfurt School were several other Jewish intellectual currents. Among the most important were Freudian psychoanalysis and Jewish sexology. It is to the twisted and complex history of the latter that we now turn our attention, and we will follow its path from its deepest origins to the activities of Volkmar “Cisgender” Sugusch in the present. It is the history of the engineered decomposition of a once healthy society.

Sexology: its Non-Jewish Currents

As with several Frankfurt school protégés, Volkmar Sigusch found himself being steered into precociously high positions from a young age. In 1972, he became the then-youngest German professor of medicine at the University of Frankfurt, when he was awarded the first-ever professorship in “sexology.” The “discipline” of sexology itself deserves some discussion. Firstly, it cannot be described as a “Jewish discipline” in the same way that psychoanalysis can be. Rather, it was a discipline that started with both Jewish and non-Jewish roots, being eventually fully co-opted by Jews and used for the furtherance of Jewish interests. The first serious academic study involving sexual pathology and psychiatry is generally attributed to the Austro-German psychiatrist Richard von Krafft-Ebing (1840–1902) and his Psychopathia Sexualis (1886). In this work, Krafft-Ebing classified homosexuality as a perversion and “most sexologists following his lead judged it pathological.” One of those following Krafft-Ebing’s lead, and consequently one of the founders of modern sexology was the Englishman Havelock Ellis (1859–1939).

Havelock Ellis

Havelock Ellis pioneered the non-Jewish strand of sexology by building on the roots of the earliest German-language writing on sexual behaviour among humans. Among the most crucial of these early writings was that of von Krafft-Ebing. In Psychopathia Sexualis the German set the tone and structure for non-Jewish investigations into homosexuality by arguing that there were essentially four stages of “sexual inversion,” his term for homosexuality. The first stage is a simple perversion of the sexual instinct, which results in no deformity of the personality itself. As an example of this type we might point to contemporaries like Douglas Murray or Jack Donovan who exhibit no noticeably unusual character traits beyond the inversion of their sexual instinct. The second stage involves defeminatio in which the whole personality of the individual undergoes a change of disposition in harmony with the changed sexual instinct. In these cases we see the effeminate, conspicuously perverted, types who are the main vectors of sexually transmitted diseases among inverts. The third stage involves a transition to metamorphosis sexualis paranoica, in which the subject at times suffers from the delusion that there has been an actual change of sex. Finally, von Krafft-Ebing argued that the fourth stage was full-blown metamorphosis sexualis paranoica, involving systematic delusions as to change in sex. In this category we may place the now much-celebrated Bruce/Caitlyn Jenner.

What united the early German scholars and the slightly later English-language pioneers of similar studies was the categorization of these behaviours as psychological disorders. Additionally, these studies were carried out during periods when birth rates were declining and, as such, the field merged more than a little with that of eugenics. Havelock Ellis himself was Vice-President of the Eugenics Education Society, the forerunner of the Galton Institute. Ellis took von Krafft-Ebing’s work further in his own Sexual Inversion (1901), in which he argued that homosexuals and those experiencing metamorphosis sexualis paranoica were (v) “congenital subjects of abnormality,” and “suffering intensely from abnormal organization.” Ellis concurred with von Krafft-Ebing (37) that such a disorder was “a functional sign of degeneration, as a partial manifestation of a neuropathic and psychopathic state.”

Ellis also went further than von Krafft-Ebing by attempting to explain why efforts should be undertaken by the state to prevent such behaviours becoming accepted and thus more commonplace. In other words, he opposed the public culture of homosexuality that has become increasingly pre-dominant since the 1960s counter-cultural revolution.

Like many modern-day conservative commentators, and indeed the state of Russia today, Ellis argued that sexual inversion was “organic” only in very few cases but that its prevalence could be exacerbated in a given society due to environmental factors, particularly propaganda indicating to the otherwise normal, young, and impressionable that such behaviours and lifestyles are fashionable. One of these factors was urban life itself which “renders easier the exhibition and satisfaction of this as of all other forms of perversion.” Also, although both Parmenides and Aristotle argued that heredity played a large role in the homosexuality of the Greeks, and more especially the Dorians, Ellis argued that the prevalence of sexual inversion in Greek society was rooted more in the human “herd instinct” and was due more to a “state of social feeling that, however it originated, induced a large proportion of the ordinary population to adopt homosexuality as a fashion.” Once a society adopted this fashion, it contributed (239) to the “demoralizing of the manhood of a nation,” and was a sign of impending national or civilizational collapse into decadence and despondency. The goal was thus to avoid a situation in which such behaviours were “normalized” and, more crucially, to prevent the behaviours associated with these psychological disorders from becoming fashionable.

Ellis’ approach to the abnormality of sexual inversion was far from totalitarian. He argued that little could be done to help the congenital invert but that “sound social hygiene should render difficult the acquisition of homosexual perversity.” Homosexuals should be prevented from coming into close contact with children since his studies showed that this reduced the incidence of “acquired perversity in others” via abuse and ensuing psychological disturbance. Adhering even to just this measure would act rapidly to reduce “artificial homosexuality among the general population.” Ellis argued that it was both cruel and undesirable for society to make congenital inverts act like those around them, and especially undesirable for them to be encouraged to procreate. Ellis collected data showing that the descendants of sexual inverts tended to constitute families of “neurotic and failing stock.” Rather Ellis believed that occurrences of sexual inversion may be a way for Nature to begin closing a faulty branch of the family tree: “The tendency to sexual inversion in eccentric and neurotic families seems merely to be Nature’s merciful method of winding up a concern which, from her point of view, has ceased to be profitable.” For sexual inverts, according to Ellis, “the inadvisability of parenthood remains.”

For Ellis, debates about the tolerance of homosexual behaviour should be lifted from the moral and religious sphere and placed squarely in the sphere of demographics and national health. However, he noted that the two spheres overlapped in times of demographic crisis:

“Wherever the enlargement of the population becomes a strongly-felt social need — as it was among the Jews in their exaltation of family-life, and as it was when the European nations were constituted, — there homosexuality has been regarded as a crime, even punishable with death. The Incas of ancient Peru, in the fury of their devastation, even destroyed a whole town where sodomy had once been detected.”

Particularly relevant to our contemporary society, Ellis also astutely pointed out that “there seems to be a certain relationship between the social reaction against homosexuality and against infanticide. Where the one is regarded leniently and favourably, there generally the other is also; where the one is stamped out, the other is usually stamped out.” Ellis’ astute remarks on the context behind the Jewish outlawing of homosexuality, and the use of violence against it by ancient cultures such as the Peruvians, bear further reflection. This is particularly the case given that there is a strain of inverts within our movement who propagandize their cause by weakly arguing that antipathy towards sexual inversion is due to the influence of “Judeo-Christian morals” rather than ethnically universal concerns around demographic health.

This demographic concern was vital to the interpretations and views of non-Jewish sexologists. Since homosexuality, permitted to spread via fashion, leading to “acquired perversion” in the young, is socially linked to acceptance of abortion and infanticide, it acts to “check the population” and should thus be controlled and quarantined in a state that wishes to improve its demographic health.

The means of quarantine suggested by Ellis were not harsh or unreasonable. Society should refrain from crushing the subject of abnormality with shame but, in an eerie premonition of the “Pride parades,” he argued that society should never allow the invert to

“flout his perversion in its face and assume that he is of finer clay than the vulgar herd.”

Since the genetic dead-end facing inverts was, in Ellis’ view, penalty enough, society should confine its approach to the sexually abnormal to the “protection of the helpless member of society against the invert.” Essentially, Ellis’ advice was to decriminalize the behaviour of inverts and end societal shame surrounding it, but also to prevent inverts from flouting their abnormality, and from having physical, pedagogical or ideological access to children. Such was the approach of a broad swathe of opinion in mainstream (non-Jewish) sexology up to Weimar period. And this is largely the position taken by the Russian state today.

The research and theories on homosexuality initiated by Kraft-Ebbing and Ellis are more than a century old, so there is no reason to take them as gospel truth. However, this strain of research, had it retained its dominance, may well have perpetuated an adaptive public culture that privileged heterosexuality, male-female bonding, and the rearing of children.

There was, however, another strain of thought within the embryonic field of sexology, and it is to this strain that the modern toleration and promotion of sexual delinquency owes its most significant debt. This strain can be identified as a Jewish intellectual concoction because its four key thinkers and ethnically activists were the nineteenth-century German-Jewish psychiatrists Albert Moll, Iwan Bloch, Magnus Hirschfeld and Albert Eulenberg, with able support from other Jewish figures like Hermann Joseph Lowenstein, Julius Wolf, Max Marcuse, and Eduard Bernstein. Despite some occasional minor disagreements between them, these Jewish sexologists and social commentators were united in advancing theories of sexual inversion that moved away from interpretations involving themes like degeneration, demographic decline and biological reality, and instead towards Talmudic abstractions involving the nature of romantic love and the allegedly fluid nature of gender and sex. As one might predict, running through all of their works is a clear preoccupation with the need for “tolerance” and social pluralism, the denial of human difference, and a fanatical opposition towards non-Jewish attempts to develop racial science. It is to the specific theories and machinations of these individuals that we now turn our attention.


Related Topics:

The Frankfurt School*

Obama Spent $700 Million Promoting Homosexuality Overseas*

Religious Schools Face Closure if they don’t Promote Homosexuality*

Sexual Liberation a Tool of Mass Control*

Sex Education, the Key to Social Engineering*

Ontario Teacher Disciplined for Criticizing Child Sex Ed. – Paedophilia Program*

Canada: The Effect of Homosexual Parenting on One Child*

Where Children are Imprisoned and Sexually Abused*

The West Exports Porn, Casual Sex, and the Blood of the pre-born not Freedom*

U.N. – NWO’s Ordered Allow Homosexuality and Abortion or Forget Aid*

WHO Tells Governments they must Provide Abortion and Sex Change*

Sexual Assaults on Children Rise to 85 a Day in the U.K.*

American College of Paediatricians Legalizing Same-Sex Marriage was a ‘A Tragic Day for America’s Children’*

Norway Bill Would let Kids Change their Sex at Age 7*

UN Passes ‘unprecedented’ Pro-family Resolution, Outraging Sex Liberators*

Priests Accused of Child Sex Crimes are Moved to Poor Countries Instead of Facing Prosecution*

Parents Continue to Resist Ontario Child Sex Grooming*

Surprise – STD Rates among U.S. Homosexuals ‘alarming,’*

Why is the Legalization of Gay Marriage so Important to the Queen?*

Gay Activist Admits our Goal is to Indoctrinate Children*

Woman Raised by Lesbians Testifies Gay Marriage Top of the List of Bad Marriages*

Gay’ Men and Boy Scouts*

Kenyan Leaders to Obama: Don’t Lecture us on Gay ‘Marriage’*

Foundations Pouring Millions Into Eradicate Religious Exemptions on Gay ‘Marriage’*

Gays Who Reject the Illuminati Agenda*

Greek Bishop Refers to the Nature of international Jewry’s Subversive, anti-Christian, anti-White, pro-Gay Agenda*

Birmingham Mosque’s Open’s Christmas Soup Kitchen*

Birmingham Mosque’s Open’s Christmas Soup Kitchen*

By Bethan McKernan

Birmingham has one of the worst rates of homelessness in the country, and the group of around 15 volunteers were expecting approximately 150 people to visit every day from December 24th – January 1st.

Birmingham Central Mosque has been busy, organiser and community activist Kasim Choudry told

The team has been greeting and feeding low income families, refugees and homeless people:

The soup kitchen began on Thursday 24th December and continues until January 1st, 2016.
The event is organised by the mosque and supported by Mango Delivery, RJC Catering (Roti and Curry Junction), the Abrahamic Foundation Community Outreach team, The Outdoor Staging Company, Balsall Heath Forum, My Homeless Charity and the Birmingham Food Drive.

The team has been greeting and feeding low income families, refugees and homeless people:


This young British Muslim man is giving out presents to homeless people this Christmas

By Evan Bartlett

“I think we need to do a lot more to spread equality,” YouTuber Nubaid Haroon explains at the beginning of his Christmas video.

While not celebrating the festival himself, the young British Muslim explains that at with everyone in the Christmas spirit, it’s “the thought that counts”.

“Sometimes we forget that some people aren’t as fortunate to spend Christmas with the people they love.”

In a year in which religious tensions have been as fraught as any in a generation, now is perhaps the perfect time to remind everyone that people of true faith are generous, caring and try to look out for those less fortunate than themselves.

As such, Nubaid took to the streets of London to hand out cards and presents to those who have fallen on tough times.

“Today I just want to go out and put a smile on someone’s face. After all it is Christmas..”

Related Topics:

Britain’s Hunger Crisis Sparks First Student-Led Food Bank*

Waiting for God?*

Courage to Create Good in the World*

Muslim Charities Are Helping To Raise Money for Burned Black Churches In The US*

A Small Act of kindness Disarms anti-Muslim Protester.*

Captured Israeli Officer Details Israeli-ISIS Plan to Wipe-out all Islamic and Muslim Culture and Prevent Religions Coming Together*

They get you to Hate Muslims so They Can Pocket There Wealth and Keep You Poor*

Apology to German Muslims from the PEGIDA Movement*

German Muslims Open Mosques to Non-Muslims*

Libyans Tell Obama ‘Thanks for destroying our country’*

Libyans Tell Obama ‘Thanks for destroying our country’*

In a message to the Libyan people, the U.S. President said the 2011 Libyan revolution liberated them from “42 years of dictatorship.” Now there are “profound challenges,” which the Libyan people “have demonstrated the commitment to resolve.”

Barack Obama welcomed the endorsement of the Libyan Political Agreement signed on December 17 and expressed confidence that with political dialogue and the establishment of a Government of National Accord, peace, prosperity, and security would come in the divided country.

MESSAGE FROM PRESIDENT BARACK OBAMA TO THE LIBYAN PEOPLE, DECEMBER 24, 2015رسالة من الرئيس باراك أوباما إلى الشعب اللي…

Опубликовано U.S. Embassy Libya 23 декабря 2015 г.

A week ago, during his end-of-year press conference, President Obama admitted the U.S. has “some accountability” for not being swift enough and underestimating the need to rebuild government in Libya once Muammar Gaddafi was toppled.

“As a consequence, you now have a very bad situation,” Obama said.

The U.N. Secretary-General Ban Ki-moon, who also welcomed the ‘historic’ signing of Libyan Political Agreement, cautioned that this only “the beginning of a difficult journey” for Libya and its citizens.

“The dire humanitarian situation in Benghazi and other areas needs to be addressed as a matter of highest priority,” Ban said. According to the U.N., more than 2.4 million Libyan people (of them 435,000 are estimated to be internally displaced), require immediate humanitarian assistance.

The major problem of Libya’s newly formed Government of National Accord is it lacks military power to impose order throughout the country, devastated by years of conflict between various armed gangs fighting for spheres of influence on the ruins of the Libyan state.

This month, French Defense Minister Jean-Yves Le Drian warned that Islamic State (IS, formerly ISIS/ISIL) has its sights set on Libya’s lucrative oil wells, after the Russian Air Force destroyed the group’s illegal oil business in Syria.

These are not mere plans, as IS is already on Libyan soil and imposing Sharia law in Libya. Earlier this week, IS released video footage of their security forces on the streets of oil-rich Sirte, the so-called ‘Islamic Police.’ The footage is reportedly aimed at showing off IS control over Sirte.

So the real situation in Libya is one of chaos and lawlessness, and the people living in the formerly prosperous Libyan state know that better than anyone else. Comments left on the Facebook page of the U.S. embassy in Libya, echo the feelings of many ordinary Libyans, who feel their country has been wrecked by America.


Related Topics:

What Libya was Before the Pseudo People’s Revolution

Clinton Emails Reveals Egyptian Special Forces Role in the Destruction of Libya*

U.S. Special ops Forces Told to Leave Libya after Arriving*

U.S. Helps ISIS Gain New Stronghold in Libya*

Statement on the Invasion of the African State of Libya By the Imperialist Forces

Libya: 11 Imams From Peace Mission Massacred

Eyewitness Libya…

U.S./NATO Atrocities Against Libya


Christmas in Damascus for Christians and Muslims*

Christmas in Damascus for Christians and Muslims*

Syria has endured another year of devastating civil war and strife. However, thousands of civilians in Damascus have been trying to live as normal a life as possible, celebrating Christmas and giving them some respite from the chaos.

Things have not been easy for Christians living in Syria over the last five years since the outbreak of war. Persecuted like other religious groups by Islamic State (IS, formerly ISIS/ISIL), Christians in Damascus have been able to put the troubles to the back of their minds for at least one day, as they celebrate Christmas.

Tens of thousands of people took part in the celebrations and one of them was RT’s Murad Gazdiev, who took a walk round the streets of the Syrian capital and found an overall feel of hope that things will take a turn for the better in the near future.

“I feel great, I feel safe here thanks to the army and the police that my family can walk the streets in peace,” said one man, who was taking part in the Christmas celebrations.

“Things are changing and I think that this year will be better for us all,” said another bystander.

Hundreds of thousands of Christians have sought refuge in Damascus from religious persecution in other parts of the country and the locals feel for their fellow countrymen and women who have been forced to uproot from their homes in search of safety.

“I feel sorry for all those who were forced to flee their homes, but I have hope for Syria,” a Damascus native told RT.

The scene was one of joy and empathy. Brass bands were playing, while young children were dressed as angels and red Santa hats were plentiful. Some Muslims were even wanting to revel in the Christmas spirit.

“We have all come together. I don’t care about Sunnis, or Muslims or Christians,” a Muslim shopkeeper told Gazdiev.

The most important thing is that we are celebrating. Syria will again once become what it was and we can be whatever we want to be.”

Syrians hark back for happier times before the devastating civil war started, but in trying to celebrate festivals like Christmas, they are making an attempt not to let the bloodshed and atrocities get the better of them and on the contrary show that those of all faiths can get together and fight for a united Syria.


Related Topics:

Waiting for God?*

After 2,000 years, Christians Disappearing from Gaza*

The Christian-Muslim Ghost Town of Maaloula*

After 2,000 years, Christians Disappearing from Gaza*

After 2,000 years, Christians Disappearing from Gaza*

By Matthew Vickery

An Orthodox Christian priest heads the celebration of Christmas at St. Porphyrius church in Gaza

Dim lighting and candles softly illuminate decorative tapestries as the smell of incense fills the air and the harmonic sound of hundreds singing in unison drifts onto a busy street next to an overflowing church on a wet and windy Sunday morning.

Despite the packed pews at Gaza’s Church of St. Porphyrius just weeks before Christmas, Christianity is not booming here. Rather, the worshipers at the 1,600-year-old shrine believe they may be the last group of Christians in Gaza, where they have lived and prayed since the birth of Jesus.

The ongoing Israeli blockade of the Gaza Strip and the highest unemployment rate in the world are prompting Christians to leave the besieged area in droves, some using the holiday season to their advantage.

Although Israel rarely grants permits to leave the Palestinian territory, dozens of Christians are allowed to visit Bethlehem and Jerusalem during Easter and Christmas, and some take the opportunity to never return home so they can start a new life elsewhere.

Today, the population that once spanned 3,000 Christians in Gaza just a few years ago has been reduced to 1,200, and worshipers say the area could be entirely devoid of the religious denomination within two decades.

People might think we’re leaving because of Hamas, but no it’s because of … (Israeli) policies on Gaza,” Jaber Jilder, an official with the Greek Orthodox Church said, referring to the militant group that governs Gaza and is labeled a terrorist organization by the United States and others.

Israeli sanctions on Gaza have made freedom of movement and goods almost non-existent, and have contributed to an economy that the World Bank said is on the “verge of collapse.” A United Nations report this year said the 2014 Israeli-Hamas war and the current blockade will make the Palestinian territory “unliveable” by 2020.

Israeli Prime Minister Benjamin Netanyahu has frequently defended the blockade, saying it stops weapons from being smuggled into Gaza and to Hamas.

“Most of our community have no opportunities. There are no jobs, especially after university,” Jilder said.

“I hear this Christmas about 50 people will leave Gaza … but they won’t return.”

“As soon as there is a way for me to leave I will go, and I want to send my sons outside if they get the chance,” he added.

There is a palpable sadness when conversation drifts to the future of Christianity in Gaza, and there’s anger, too. A community that has survived two centuries through times of war and natural disasters now feels like it is on its last legs.

“We don’t want to leave, but we are forced to because of the economic and political situation here,” said Luzil Asaree, a worshipper sitting in the courtyard of the church after the service. “It’s sad, Christians have been here since the beginning of our religion.”

The Christian population in the West Bank has also been on the decline for similar reasons, said George Abueed, a Palestinian-Christian from Bethlehem.

Palestinian Christians … receive no tolerance or mercy from the Israeli occupation. Their land has been confiscated, their houses have been destroyed, and they have been subjected to daily humiliation on checkpoints when they travel,” he said.

“Same discriminatory measures for everyone. Christians and Muslims.”

Palestinian Christians at the St. Porphyrius Church in Gaza City celebrate Palm Sunday June 4, 2015

Palestinian Christians at the St. Porphyrius Church in Gaza City celebrate Palm Sunday June 4, 2015

That claim of discrimination by both religious groups in Gaza has led to a feeling of unity. During the 2014 war, the Church of St. Porphyrius was opened up by the Christian community as a shelter for hundreds of Muslims. In addition, many Christians said they feel respected under Hamas’ rule, and that the militant group regards them as an important religious minority.

“The government here has helped us, and we can go to them if we have problems,” Jilder said.

“We face the same problems, the same bombs.”

With three devastating wars in a decade and the ongoing blockade, the vulnerable community believes it is losing about 5% of its population each year. Those leaving are mainly young Christians with limited job opportunities who are jaded and traumatized by war and hoping to start a new life.

Ibrahim Tarazi, a engineering graduate, said he is one of those waiting to leave.

“I am trying to find any way to get out. All the youth are suffering here, all of them are trying to leave.”

Still, the thought that the Christian population could be gone in a decade or two pains him.

“Nobody would leave if we had a life here,” he said. “If the situation remains the same then the numbers will keep going down, but I can’t see any future where it is better.”


Related Topics:

Christians Decry Israeli Restrictions on Holy Sites*

‘Israeli Planes Spray Crop-Killing Chemicals On Gaza Farms’*

The Israeli Invasion and Gaza’s Offshore Gas Fields*

Israel Blocking Repair of Gaza Electricity Grids*

Gaza Being Pushed to Collapse*

Gaza Unable to Export Produce*

U.K. Bans Gaza Medical Experts from Joining Kingston University Conference*

Christians Are Going To Be Banned From Holding Many Jobs in America*

Judge Orders Christian Clerk Freed from Jail*

Eritrea: Where Muslims and Christians Live in Peace*

Some Christians are Waking up to the Fact that they’ve been Had by Zionism*

Christians Join Forces with Muslim Group Hezbollah to Fight ISIS in Lebanon*

Greek Bishop Refers to the Nature of international Jewry’s Subversive, anti-Christian, anti-White, pro-Gay Agenda*

Bishops Denounce Horrific Desecration of Christian Images in ‘Gay Pride’*

Why a Christian Woman is Wearing Hijab For Lent*

Syrian Army and Hezbullah Push back al-Qaeda as Christian Militia Mobilizes*

UK Bishop Warns Of ‘A Slide Towards Ever Greater State Control’ as Pressure Mounts On Christians*

Waiting for God?*

Waiting for God?*

By Julian Rose

After the recent carnage in France, the Dalai Lama was asked what should be done concerning such atrocities on this planet, and if he thought people should pray for Paris? This statement formed the central part of his answer:

“We cannot solve this problem only through prayers. I am a Buddhist and I believe in praying. But humans have created this problem, and now we are asking God to solve it. It is illogical. God would say, solve it yourself because you created it in the first place.”

So fundamental is the truth behind this response that it should serve to eradicate any doubts left lingering in the minds of those who believe that only divine intervention can save them – or indeed the planet – from whatever it is the that threatens to overwhelm both.

I am not a Buddhist, but if that is a central tenet of the Buddhist philosophy, then all power to the practitioners!  The Dalai Lama’s proclamation is rooted in deep common sense, and deep common sense surpasses religious belief and faith. It is a missing link in this world of virtual reality smoke and mirrors, in which far too many seem to feel that anybody ‘but them’ should take responsibility for helping to re-set the life-direction of this beleaguered planet.

In a vague sort of way many individuals appear to be waiting for someone, or thing, to make the decisions they don’t want to make. To take the steps they don’t want to take. To intervene and make things OK.

For others, the unwillingness to take responsibility often equates with the belief that life is essentially composed of random and chaotic events that have little or no meaning and no connection with each other. For these members of the human race, taking responsibility involves some sort of attempt to create an order, but a purely homophobic one. Strictly man made. Not a reflection of any all pervading cosmic order. Definitely not ‘as above so below’ – more simply ‘as below’ full stop!

Of these two lineages, the most deceitful is the first. The one which continuously shifts responsibility onto a third party and then seeks refuge in a higher power. Seeks solace in the fact that ‘another’ will surely sort-out the problems one has brought upon one’s self or the planet, by refusing to take a stand. This attitude constitutes a singular failing within much of human kind. Mainly, as the Dalai Lama so clearly states, due to the sheer illogicality of adopting such a position in the first place.

Yet disowning the need to participate in making change is widespread; as is the “there is no higher power/God” position. Between them, they probably account for the majority living in Western style ‘democracies’ and maybe a similar percentage in other regimes.

So where does this refusal to accept ‘response-ability’ have its inception? This unwillingness to acknowledge and act on one’s innate ability to respond to that which clearly demands a response?

For thousands of years the planet has been in the grip of top-down controlling regimes, many of which have been quite ruthless in maintaining their authority. Even with the advent of ‘democracies’, elitist, top-down political structures remain the norm. The only exception to the power seeking self interests common to both, are benign dictatorships in which wise and compassionate individuals have supported the wider socio-economic and cultural interests of their nations. There is another one: the tribal peoples of the world who acknowledge the wisdom of the tribal elders and maintain a close association with the natural environment. A position which is also common to almost all genuinely agrarian communities.

For the rest, however, life has been mostly about surviving under an insidious and persistent form of top-down repression, essentially lasting for millennia.

Of course, those who, by one means or another, managed to develop and maintain links with the ruling classes, life was probably quite bearable or even good. But they learned that one has to play  one’s cards astutely. And then to accept the consequences, which involved living a kind of pretend existence in which obeisance to the master can never be dropped.

With the rise of organised religion, the down-trodden people found solace in the idea that a benign god could lighten their load, and that obeisance to this heavenly master offered some escape – at least for the mind – from the impositions of their earthly masters. The church let it be known that only this god could bring the greater change so many desired.  Thus under this regime, people were once again absolved from the need to make the change happen themselves.

Where within this picture I have painted, is there any opening for the rise of an enlightened faction willing and able to ‘take responsibility for helping set  a new direction for life on this planet’?

It seems to me that the odds were stacked against the sort of liberation of spirit that could achieve this form of break-through. Where it was perhaps possible, for instance during the European Renaissance period, it was the artists who had gained favour with the aristocrats which led to the explosion of light, colour and form symptomatic of that period. But little or nothing was done to help spark a revolution for the emancipation of the people. Many artists, who were best placed to stir the sparks of a greater action, retreated into ivory towers, concentrating their concerns on their own creative endeavours. Does that sound familiar?

Thus it seems likely to be the case that we have no genuine precedent for what is now called for.

That the reason why so few ‘take responsibility’, beyond fulfilling the functions of daily life, is because for millennia, it simply wasn’t something ‘people did’.

It was the job of the masters, both secular and religious, to set the agenda and for everyone else to follow. The church introduced its own form of hierarchy and berated the people for their non conformist sins. Cajoling millions into believing that the authority of a highly judgemental ‘God’ must be respected if they wanted to avoid going in the wrong direction after death.

The church thus misinterpreted the teachings of Jesus Christ and declared that ‘The Divine’ is separate from the human and that one’s duty is to pray and to remain passive, even in times of crisis.

Millions of congregations around the planet have been encouraged to believe that the Messiah will return and offer salvation to all those of a pious nature and humble mind.  And that, in the meantime, there is nothing much they could or should do other than pray for forgiveness and remain obedient God and Government fearing citizens.

That largely remains the case today, even if the sources of influence have changed somewhat. So we should not be surprised to find that it’s only the few who stand-up to face the various crises besetting this planet. It is still only the few who seem able to take genuine response-ability and to manifest intention and action.

‘Waiting for God’ is not how most would describe their affliction of passivity and disinterest in challenging the status quo. Yet, the symptoms of this sickness are pretty much identical with those of former years.

The ‘waking-up’ of the human race is contingent upon recognising the truth that “humans have created this problem, and now we are asking God to solve it. It is illogical. God would say, solve it yourself because you created it in the first place” (Dalai Lama).

God would surely be correct. There is no other way forward. But once we do take this step, the greater universal powers spring to our aid, revealing that after all we do possess divine powers and do not need to get permission from some authority to use them.

But in the meantime, the universal higher powers feel obliged to fill the vacuum left by a distracted and dumbed-down humanity. To save the planet from absolute destruction by wilful acts of psychotic madness that are almost a daily occurrence at this time.

Isn’t it time to give them a break?

A New Year dawns. 2016, the year of giving back. The year of offering replenishment and nourishment to the Source which has unstintingly provided for us millennia after millennia.  Time to show that we have it in us to enhance rather than destroy the gift of life that we have inherited. Time to take our creator by the hand and proudly reveal the emergent powers of all that is innately divine and determined about we humans. Let us honour His ecstatic vision of the glorious and turn it into reality!

The time of waiting for God to act is long passed, lost in the mists of time. The moment of rising to our own godliness is upon us. No more fruitless longing. The Messiah is Here and Now. We are    his progeny, reborn as glowing lights in the midst of darkness and war. Casting aside the swaddling clothes of old. Rising up, emergent, co-creators in a perfect storm of healing creativity.


Related Topics:

As I Began to Love Myself…*

Courage to Create Good in the World*