Racism Causes Unjust Slavery? Do You Even Know the Etymology of ‘SLAVERY’?

From Thomas Sowell’s “Intellectuals and Society” p. 214-215:

Slavery has been a pervasive evil around the world for thousands of years but confusing morality with causation — and seeking a localization of evil — has led to the history of slavery being stood on its head throughout our educational system, as well as in the media and by the intelligentsia in general. Thus slavery has been depicted as if it were a peculiarity of white people against black people in the United States, or in Western societies. No one dreams of demanding reparations from North Africans for all the Europeans brought there as slaves by Barbary Coast pirates, even though these European slaves greatly outnumbered the African slaves brought to the United States and to the thirteen colonies from which it was formed.*

Because the West has not been immune to the evils, errors and shortcomings of the human race around the world, the intelligentsia have been able to document these failings in a way that makes them look like peculiarities of “our society.” In the case of slavery, what was peculiar about the West was that it was the first civilization to turn against slavery, beginning in the eighteenth century, and that it destroyed slavery around the world, beginning in the nineteenth century, not only within its own societies but also in non-Western societies it controlled, influenced or threatened. Yet there is virtually no interest among today’s intelligentsia in how a worldwide phenomenon like slavery was ended after thousands of years, for it did not simply die out of its own accord, but was forcibly suppressed by the West in campaigns around the world that lasted for more than a century, often over the bitter opposition of Africans, Asians and others who wanted slavery preserved. But that story seldom makes it through the filters.

What is highlighted is that the West had slavery, as if that was peculiar to the West. What is also highlighted is that black people were enslaved by white people in the West. But, even in the West, white people were enslaved by other white people for centuries before the first African was brought to the Western Hemisphere in chains. The very fact that these Africans were called “slaves” reflected the fact that a white group which had been enslaved for centuries before were Slavs — since the word for slave was derived from the name for Slavs, not only in English but in other European languages and in Arabic…**

By and large, for most of history, Europeans enslaved other Europeans, Africans enslaved other Africans and Asians enslaved other Asians. As the mass enslavement of Europeans became a less viable option, the mass purchase of Africans enslaved by other Africans was resorted to. Racism grew out of this situation but racism cannot explain slavery, which preceded it by centuries…


*See Robert C. Davis, Christian Slaves, Muslim Masters: White Slavery in the Mediterranean, the Barbary Coast, and Italy, 1500-1800 (New York: Palgrave Macmillan, 2003), p. 23; Philip D. Curtin, The Atlantic Slave Trade: A Census (Madison: University of Wisconsin Press, 1969), pp. 72, 75, 87.

** Orlando Patterson, Slavery and Social Death: A Comparative Study (Cambridge, Mass.: Harvard University Press, 1982), pp. 406-407; W. Montgomery Watt, The Influence of Islam on Medieval Europe (Edinburgh: Edinburgh University Press, 1972), p. 19; Bernard Lewis, Race and Slavery in the Middle East: An Historical Inquiry (New York: Oxford University Press, 1990), p. 11; Daniel Evans, “Slave Coast of Europe, Slavery & Abolition, Vol. 6, Number 1 (May 1985), p. 53, note 3; William D. Phillips, Jr., Slavery from Roman Times to the Early Transatlantic Trade (Minneapolis: University of Minnesota Press, 1985), p. 57.

Thomas Sowell is allowed to speak the truth because he’s black. And I’m just quoting his words…

Kishuf Is Keynesian

  • You can’t get something for nothing/There is no such thing as a free lunch.
  • If it sounds too good to be true, it probably is.
  • Today is yesterday’s tomorrow.
  • Honesty is the best policy.
  • Don’t borrow if you can’t repay.

Keynesians deny all this. So do occultists mortgaging their eternal souls for some beans.

Keynesianism is economics for consumptionary debt-addicted, lower-class, and present-oriented spendthrifts. Keynes said, as all the wicked say: “In the long run, we are all dead, anyway”. But this incorrect. Our souls are eternal, and there is another world on the horizon awaiting the patient.

Demonmancers exchange Olam Haba for demonhood, all the while mocking the moral and unpretentious for their “limited” aspirations. Never envy them; they are eating their seed capital.

Keynesians “advise” governments to borrow and never repay. But as Rabbi Nachman of Breslov put it, “One who refuses to willingly suffer a little is made to suffer a lot.”

Rabbi Chaim Vital’s “Sha’arei Kedushah” Part Three chapter 7:

בהנהגת רוח הקודש בזמננו זה

אחר שהזהרנו את האדם בשער שקדם מכל דרכי ההשגה כנזכר לעיל, אל יתיאש האדם. כי הנה בפסוק (שופטים ד’ ד’) ודבורה אשה נביאה, תנא דבי אליהו, מעיד אני עלי שמים וארץ, בין איש בין אשה, בין גוי בין ישראל, בין עבד בין שפחה, הכל לפי מעשיו, רוח הקודש שורה עליו.

והנה באזנינו שמענו ראינו יחידי סגולה השיגו למדרגת רוח הקודש בזמננו זה, והיו מגידים עתידות ומהם בעלי חכמה לא נתגלית בדורות שקדמו אלינו, וכדי שלא להרפות ידי הבאים אל הקודש להתקדש, אבאר איזה ענינים ואפתח כמלוא פי מחט סדקית וה’ הטוב לא ימנע טוב להולכים בתמים. ותחלה נבאר כמה דברים בעניני ההשגה ובשער השמיני אכתוב סדר ההנהגה בהם בעזרת ה’ יתברך.

הנה הדרך המובחר שבכולם הוא מה שכתבנו בשם תנא דבי אליהו זכור לטוב והיא הדרך שנהגו בה החסידים הפרושים הקדמונים. והוא, לשוב בתשובה עצומה מכל אשר קלקל, ואחר כך ישלים נפשו בקיום מצות עשה, ובכונת תפילותיו בתכלית, ובעסק התורה לשמה בזריזות, כשור לעול עד יותש כוחו, ובמעוט תענוגים ואכילה ושתיה, ובקימת חצות לילה או פחות מעט, ובהרחקת כל המדות המגונות, ובפרישות מכל אדם אפילו בעניני שיחה בטילה, ואחר כך יטהר גופו בטבילה תמיד, ואחר כך יתבודד לעיתים ויחשוב ביראת ה’, וישים הוי”ה נגד עיניו תמיד, ויזהר להיות מחשבתו פנויה מכל הבלי העולם הזה וידבק באהבתו יתברך בחשק גדול, ועל ידי כן אפשר שיזכה לרוח הקודש באחד מאלו האופנים שנאמר.

והנה הדרך הזאת היא הדרך הישרה, כי כיון שאין האדם משביע ולא מכריח העליונים, כי אם בכח מעשיו הטובים ובקדושתו, ודאי שרוח הקודש הטהור ישרה עליו בלי תערובת רע כלל, מה שאין כן בהיות האדם מכריח או מבקש דרכי ההשבעה בכח מעשים ותפילות ויחודים שאם יטעה בהם כל שהוא, אפשר שיזדמנו לו דברים חיצונים מעורבים.

עוד יש דרכים אחרים על ידי מעשה, ואבארם בחלק הרביעי, והם להמשיך עליו אחד מחמשת אופנים הנזכרים אף אם לא יבואו מעצמן, וצריכים קדושה וטהרה גדולה, כדי שלא יהיה בהם תערובת כנזכר. אמנם הדרך הראשונה היו דורכים בה אף בדורות הראשונים, וכמו שכתב הרמב”ן ז”ל בפסוק (דברים י”א כ”ב, ל’ כ’) ולדבקה בו, ובאגרת הקדושה אשר חבר בפרק החמישי בענין בן עזאי שהיה יושב ושונה והאש מלהטת סביבותיו.

The chiddush is, even within the realm of the permissible means to Ruach Hakodesh, “Tamim Tihyeh” can be expanded.

There Is a Global Loss of Faith In the Lies. And Nature Abhors a Vacuum. So…

How Elite Institutions Lost Their Legitimacy

Arnold Kling talks to Martin Gurri about how social media has accelerated the erosion of public trust in elite institutions

Martin Gurri doesn’t like to make predictions. But if you were lucky enough to read his groundbreaking 2014 book, The Revolt of the Public, when it was first published, you’d have an excellent guide for understanding much of what subsequently happened in the United States and around the world. Gurri’s thesis—that information technology, particularly social media, has helped to dramatically widen the distance between ordinary people and elites—has proven invaluable in explaining not only the election of Donald Trump, but other recent populist events around the globe.

Arnold Kling was one of the first people to see the importance of Gurri’s book. He’s also written his own influential contribution to our understanding of recent social and political trends. In 2013’s The Three Languages of Politics, Kling shows how three different political tribes in the US—liberals, conservatives and libertarians—have been speaking past each other, rather than to each other, helping to increase political polarization.

On Jan. 31, Kling sat down with Gurri at the Mercatus Center to discuss the latter’s views on the push and pull between the public and elites, focusing on three institutions: the academy, journalism and politics.

Gurri, who is a visiting research fellow at the Mercatus Center, worked for many years as a media analyst at the Central Intelligence Agency. He currently writes a monthly column for the Mercatus Center’s online magazine, The Bridge. Kling, who is a senior affiliated scholar at Mercatus, is a housing economist who has worked both at Freddie Mac and for the Board of Governors of the Federal Reserve System. In addition to The Three Languages of Politics, Kling has authored a number of other volumes, including Specialization and Trade, and is a regular contributor to The Bridge.

This transcript, as well as the audio of the conversation between Kling and Gurri, has been slightly edited for clarity.

ARNOLD KLING: We have a bunch of things in common. Some of them quite random, but one of them is that each of us put an e-book out that we self-published, and each book was kind of ahead of its time. Mine was called The Three Languages of Politics, and I put it out in 2013, and it eventually got picked up by Cato and there’s now a print edition. And that talked about the psychology of political tribalism, and now everyone’s into that. I just noticed that Ezra Klein’s latest book is on that topic. I was on a panel a few weeks ago with Jonathan Rauch, and he spoke first and he said everything you need to say about political psychology, and I said, whoa, what am I going to say after that?

And Martin’s book, he put it out in 2014, right? It was The Revolt of the Public, and that’s about the restlessness of people worldwide. Now I think everyone has noticed that it’s happening in more than one country, these populist revolts. So we kind of have that in common. Anyway, Yuval’s book is about institutions and the decline in institutions. He starts out with every institution has seen this decline in trust, based on polling data. That there has been an information revolution. Am I right that you measured it somehow? At some year there was so much information available, and then in that year it basically doubled?

MARTIN GURRI: Some scholars said U Berkeley tried to measure the total amount of information in the world. This is the year 2003 or something. They came up with—and they measured it in various different ways, in bits—the fact that in the year 2001 information was produced at a volume that was double that of all previous history going back to the cave paintings and the beginning of culture. All right. 2002 doubled 2001. That has more or less been maintained. If you chart it, it looks like a stupendous wave. So you’ll hear me talking about an information tsunami. That’s only partly a metaphor. When you chart it out, it really kind of looks like this enormous wave of information that has crashed on the institutions and is not a revolution, but a turbulence, I would call it.

KLING: Two to the 10th is 1,024. I figured that out before I came here. So that means if there was this much information in 2000, there was 1,000 times in 2010 and a million times that today. I have a different water metaphor—a tsunami. Sort of imagine in 2000 information was the Mississippi River. You knew where it was coming from, you know where it’s going, stays at the same level. And now you’re in the middle of an Atlantic storm, waves coming from different directions, 30 feet high. You have these boats that were built for the Mississippi River, and they find themselves in this storm, and that’s kind of where we are. But that’s not the only aspect of it. I would say the distribution of who has the most information has changed, right?

GURRI: Right, this enormous upswing of information comes from below. Information always used to come from above. And our institutions—political institutions, businesses, the media—were used to a world in which their little cone of information was pretty much controlled by them. I mean, there was some leakage back and forth, but pretty much controlled by them. So they controlled the story that they wanted told. In this Atlantic storm that we’re in, or a tsunami, basically, that’s no longer possible.

And a lot of the legitimacy and almost all of the authority that these institutions had in the 20th century has been swept away. Basically, every error, every lie, every confusion, every silly statement, everything that you said today that wasn’t like what you said two years ago, the kinds of things that in the 20th century was kind of papered over because we tell the story the way that makes us look better, all of that is out there now. And it has completely eroded trust in our political institutions, including democracy.

KLING: So let’s start with journalism. When we were growing up, if it was me against the New York Times, the New York Times had reporters in the field, photographers in the field, wire service subscriptions, access to government officials, probably better access to academics. Now we can both look at Google and see kind of the same thing.

GURRI: Well, illustration: The New York Times in a very strange kind of… roll the drums, please… the winner is type of endorsement of the Democratic field, came up with two, somehow—[Elizabeth] Warren and [Amy] Klobuchar—and it was “yawn.” Nobody cared, right?

Joe Rogan, totally unaffiliated podcaster whose audience dwarfs not only the New York Times by many, many factors, but any newscaster on television, endorses Bernie Sanders, and it’s controversy for a week, right? It’s people yelling… That mattered. New York Times, nobody cared. It’s a changed world.

Continue reading…

From Discourse Magazine, here.

מי שאמר לשמן שידלק יאמר לחומץ שידלק

איתי עמרן בשיר חדש על רבי חנינא בן דוסא: “פעם אחת”

איתי עמרן שר את השיר הזה בביצוע ספונטני שהפך כה מהר לוויראלי ברשת – שהוא מיהר להקליט אותו ולהוציא אותו באופן רשמי. האזינו

מוזיקה יהודית | ד’ אלול התש”פ | 
אא

    מילות השיר:

    פעם אחת בערב שבת אל ביתו נכנס

    חנינא בן דוסא צדיק גדול ממש

    ראה את ביתו היחידה יושבת ובוכה

    איך אפשר להיות עצוב בשבת מנוחה

    מה קרה ביתי יקרה למה את לא שמחה

    אמרה הדלקתי חומץ במקום שמן ומה יהיה איתך

    איך תלמד ללא אורה וכל דברי תורה

    אמר לה תאמיני במי שהכל ברא

    מי שאמר לשמן שידלק יאמר לחומץ שידלק

    מה קרה בסוף הסיפור אף אחד לא ראה

    אמרו שיום אחד גדלה אותה השאלה

    איפה שהייתה אמרה לו אין עוד מלבדך

    כל חייה רק הלכה בשביל האמונה.

    מאתר הידברות, כאן.