Controlling the Israel Message: How to Manage the American Sheeple

By Philip Giraldi | American Herald Tribune | December 3, 2018
There has been another defenestration of a television-based political commentator for touching the only real electrified third rail remaining in reporting what passes for the news. Marc Lamont Hill, a Temple University professor of Media Studies and Urban Education, who is a regular political commentator on CNN, was fired for what he said in a speech at the International Day of Solidarity with the Palestinian People, which took place last Wednesday at the United Nations. Hill called for a “free Palestine from river to the sea,” which CNN considered grounds for terminating his contract.
As ever, the Israelis were quick to jump on the bandwagon with their New York Consul General Dani Dayan denouncing Hill as a “racist, a bigot, [and] an anti-Semite.” He noted that Hill is under contract both with Temple University and CNN, implying that he should be punished by being fired, and called the remarks “appalling.” To no avail, Hill responded “I support Palestinian freedom. I support Palestinian self-determination. I am deeply critical of Israeli policy and practice. I do not support anti-Semitism, killing Jewish people, or any of the other things attributed to my speech.”
Hill was fired by CNN within 24 hours. The message is clear. You can criticize Christianity, Muslims, white males, Donald Trump and the American government at will and you can even criticize blacks or sexual alphabet soups if you are clever in how you do it, but never, never go after Jews or Israel even indirectly if you want to keep your job. One recalls the fate of Rick Sanchez, a CNN anchor who was fired in September 2010 one day after he complained about how Jon Stewart and others in the Jewish mafia that runs the media treat Hispanics, saying “Yeah, very powerless people. He’s such a minority. I mean, you know, please. What—are you kidding? I’m telling you that everybody who runs CNN is a lot like Stewart, and a lot of people who run all the other networks are a lot like Stewart. And to imply that somehow they, the people in this country who are Jewish, are an oppressed minority?”
Sanchez was forced to publicly grovel for his “inartful” comments and even had to write a letter of apology to the monstrous Abe Foxman of the Anti-Defamation League (ADL). Far worse, he also had to endure two hours of counseling with “America’s rabbi” Shmuley Boteach. Sanchez subsequently drifted through low level jobs for a number of years, but he is now a news anchor with RT America.
Also in 2010, Octavia Nasr, a Lebanese-American journalist who had been CNN’s Senior Editor for Mideast Affairs for over 20 years was immediately fired after she tweeted “sad to hear of the passing” of Lebanese cleric Sayyed Mohammad Hussein Fadlalah. Fadlalah’s only crime was that he had been demonized by Israel and the neocons as a “spiritual mentor” of Hezbollah. Nasr’s only crime is that she granted the admittedly controversial dead man some respect.
To be sure, CNN is pro-Israeli in its reporting and, more important, in terms of choosing what not to report. Its lead political anchor is Wolf Blitzer, a former American Israeli Political Action Committee (AIPAC) employee, who speaks Hebrew and has lived in Israel. Like most major American mainstream media outlets, CNN has numerous Jewish employees working to select, edit and produce the news stories that actually air, well placed to manage what does finally go out to the public.
Reports critical of Israel or Jews are not welcome anywhere in the U.S. national media, which is why Israel gets away with slaughtering unarmed Gazans using army snipers. I note a recent bizarre though interesting story that appeared in the British media and was not picked up by the U.S. mainstream at all. The story detailed how the leadership of the European Jewish Congress is seeking the insertion of “warning messages” in both Christian and Muslim holy texts. In a document entitled “An End to Antisemitism,” which was released last week, it was recommended that “Translations of the New Testament, the Qur’an and other Christian or Muslim literatures need marginal glosses, and introductions that emphasize continuity with Jewish heritage of both Christianity and Islam and warn readers about antisemitic passages in them. While some efforts have been made in this direction in the case of Christianity, these efforts need to be extended and made consistent in both religions.” One wonders when the same body will be recommending that the nastier bits of the Torah and Talmud be “glossed” to deal with the numerous slaughters of conquered peoples as well as slurs on Jesus Christ and assertions that Jews have the right to treat non-Jews as no better than livestock?
Some in the media might argue that the same set of rules about not offending one’s religious beliefs would apply to all religions, not just to Judaism, but it is difficult to find evidence of any even handedness, particularly when Islam is being discussed by commentators who are completely ignorant of the tenets of the religion. Nor are there any apparent limits in making ridiculous statements on CNN if one is disparaging Arabs, most particularly if they are Palestinians. CNN paid commentator former Pennsylvania Senator Rick Santorum has claimed absurdly that Palestinians do not even exist, which many Israelis believe, without any admonishment. Consider the outrage if he were to say that Jewish Israelis do not exist, which may actually be much closer to the truth according to some geneticists.
And what about when a Jew is attacking Christians? Far from there being any consequences, there is a demonstrable double standard as Christian beliefs appear to be fair game in some circles. Dana Jacobson currently co-anchor for the weekend edition of CBS national morning news experienced an apparently alcohol driven meltdown at a sports roast that she was helping emcee in January 2008 when she was working for ESPN.
Belting down vodka and cursing “like a sailor,” Jacobson went after Catholics in particular and said “Fuck Notre Dame,” “Fuck touchdown Jesus” and “Fuck Jesus” a number of times before she was hauled off the stage. Her after-the-fact apology consisted of written concession that she had demonstrated a “poor lack of judgment.” And her punishment by ESPN also demonstrated a “lack of judgment” when the company spokesman Josh Krulewitz reported that “Her actions and comments were inappropriate and we’ve dealt with it.” Dealing with it apparently consisted of a one-week suspension.
Any company operating in the United States should be able to dismiss an employee for any reason or for no reason, but anything even mildly critical of Jewish collective behavior or Israel is severely punished immediately. Professor Marc Lamont Hill said nothing wrong. On the contrary, he said something badly needed and which should have been accepted by CNN if it were really a global communications network dedicated to the truth and, one might add, to justice. Instead it was more of the same old, same old. If you criticize Israel don’t let the door hit you in the ass as you leave the building.
The Legacy and Fallacies of Bernard Lewis
By As`ad AbuKhalil | Consortium News | June 29, 2018
There is no question that Bernard Lewis was one of the most politically—not academically—influential Orientalists in modern times.
Lewis’ career can be roughly divided into two phases: the British phase, when he was a professor at the School of Oriental and African Studies in London, and the second phase, which began in 1974, when he moved to Princeton University and lasted until his death on May 19. His first phase was less overtly political, although the Israeli occupation army translated and published one of his books, and Gold Meir assigned articles by Lewis to her cabinet members.
Lewis knew where he stood politically but he only became a political activist in the second phase. His academic production in the first phase was rather historical (dealing with his own specialty and training) and his books were then thoroughly documented. The production of his second phase was political in nature and lacked solid documentation and citations. In the second phase, Lewis wrote about topics (such as the contemporary Arab world) on which he was rather ignorant. The writings of his second phase were motivated by his political advocacy, while the writings of the first phase was a combination of his political biases and his academic interests.
Shortly upon moving into the U.S., Lewis met with Senator Henry “Scoop” Jackson, the dean of ardent Zionists in the U.S. Congress. He thus started his political career and his advocacy, which was often thinly hidden behind the title of superficial books on the modern Arab world. Lewis not only mentored various neoconservatives, but he also elevated the status of Middle East natives that he approved of. For instance, he was behind the promotion of Fouad Ajami (he dedicated one of this books to him), just as he was behind introducing Ahmad Chalabi to the political elite in DC.
Furthermore, Lewis was also behind the invitation of Sadiq Al-Azm to Princeton in the early 1990s (as Edward Said told me at the time) because Lewis always relished Al-Azm’s critique of Said’s Orientalism. Sep. 11 only elevated the status of Lewis and brought him close to the centers of power: he advised George W. Bush, Dick Cheney, Donald Rumsfeld and other senior members of the administration.
In the lead-up to the Iraq war, he assured Cheney (relying on the authority of Ajami) that not only Iraqis, but all Arabs, would joyously greet invading American troops. And he argued to Cheney before the war, using the dreaded Zionist and colonial cliché, that Arabs only understand the language of force. (Lewis would later distort his own history and claim that he was not a champion of the Iraq invasion although the record is clear).
Lewis was not only close to the higher echelons of the U.S. government, but in addition to his long-standing ties to Israeli leaders, he was close to Jordanian King Husayn and his brother, Hasan (although Lewis would mock what he considered a Jordanian habit of eating without forks and knives, as he wrote in Notes on a Century: Reflections of a Middle East Historian, on page 217).
Lewis was also close to the Shah’s government, and to the military dictatorship in Turkey in the 1980s. Kenan Evren, the Turkish general who led the 1980 military coup, had a tete-a-tete with Lewis during one of his visits to D.C. Lewis had contacts with the Sadat government, and Sadat’s spokesperson, Tahasin Bashir, in 1971 sent a message through Lewis to the Israeli government regarding Sadat’s interest in peace between the two countries.
Distorted View of Islam
There are many features of Lewis’s works, but foremost is what French historian Maxime Rodinson called “theologocentrism”, or the Western school of thought which attribute all observable phenomena among Muslims to matters of Islamic theology.
For Lewis, Islam is the only tool which can explain the odd political behavior of Arabs and Muslims. Lewis used Islam to refer not only to religion, but also the collection of Muslim people, governments ruling in the name of Islam, Shari`ah, Islamic civilization, languages spoken by Muslims, geographic areas in which Muslims predominate, and Arab governments. A review of his titles show his fixation with Islam. But what does it mean for Lewis to refer to Islam as being “the whole of life” for Muslims, as he does in Islam and the West?
Lewis also began the trendy Islamophobic, Western obsession with Shari`ah when he wrote years ago in the same book that for Muslims religion is “inconceivable without Islamic law.” There are hundreds of millions of Muslims in the world who live under governments which don’t subscribe to Shari`ah. No Muslim, for example, questions the Islamic credentials of Muslims who live in Western countries under secular law. Lewis even notes this fact, but it confuses him. In Islam and the West he states in bewilderment: “There is no [legal] precedent in Islamic history, no previous discussion in Islamic legal literature.”
Lewis could have benefited from reading James Piscatori’s book, Islam in a World of Nation States, which shows that Shari`ah is not the only source of laws even in countries where Islam is supposedly the only source of law. But Lewis was stuck in the past, he could only interpret the present through references to the original works of classical Islam.
His hostility and contempt for Arabs and Muslims was revealed in his writings even during the British phase of his career, when he was politically more restrained. He was influenced by the idea of his mentor, Scottish historian Hamilton Gibb, regarding what they both called “the atomism” of the Arab mind. The evidence for their theory is that the classical Arabic poem of Jahiliyyah and early Islam was not organically and thematically unified, but that each line of poetry was independent of the other. I remember back in 1993 when I discussed the matter with Muhsin Mahdi, a professor of Islamic philosophy at Harvard University, when I was reading the private papers of Gibb at the Widener Library. Mahdi said that their ideas are completely out of date and that recent scholarship about the classical Arabic poem refuted that thesis. (Lewis would resurrect the notion about the “atomism” of the Arab mind in his later Islam and the West).
Other writings of Lewis became obsolete academically. In his The Muslim Discovery of Europe he recycles the view that Muslims had no curiosity about the West because it was the land of infidelity and that they suffered from a superiority complex. A series of new scholarly books have undermined this thesis by Lewis largely by scholars looking into Indian and Iranian archives. The Palestinian academic, Nabil Mater, in his books Britain and the Islamic World, 1558-1713, Europe Through Arab Eyes, 1578-1727, and Turks, Moors and Englishmen in the Age of Discovery, paints a very different—and far more documented—picture of the subject that Lewis spent a career distorting.
Relished in Disparaging Arabs
In addition, the tone of Lewis’ writings on Arabs and Muslims was often sarcastic and contemptuous. Lewis did the work of the Middle East Media Research Institute (MEMRI), which was started in 1998 by a former Israeli intelligence agent and an Israeli political scientist,before MEMRI existed: he relished finding outlandish views of individual Muslims and popularizing them to stereotype all Arabs and all Muslims.
In the early editions of Arabs in History, Lewis remarked that none of the philosophers of the Arab/Islamic civilization were Arab in ethnic extraction (except Al-Kindi). What was Lewis’s point except to denigrate the Arab character and even genetic makeup? In the same book he cites an Ismaili document but then quickly adds that it “is probably not genuine.” But if it is “probably not genuine” why bother to cite it except for his fondness for bizarre tidbits about Arabs and Muslims?
The Orientalism of Lewis was not representative of classical Orientalism with all its flaws and shortcomings and political biases. His harbored more of an ideology of hostility against Arabs and Muslims. This ideology shares features with anti-Semitism, namely that the whole (Muslims in this case) form a monolithic group and that they pose a civilizational danger to the world, or are plotting to take it over, and that the behavior or testimony of one represents the total group (Islamic Ummah).
In writing about contemporary Islam, Lewis spent years recycling his 1976 Commentary magazine article titled, “The Return of Islam.” What he doesn’t answer is, “return” from where? Where was Islam prior? In this article, Lewis exhibits his adherence to the most discredited forms of classical Orientalist dogmas by invoking such terms as “the modern Western mind.” He thereby resurrected the idea of epistemological distinctions between “our” mind and “theirs”, as articulated by the 1976 racist book, The Arab Mind by Israeli anthropologist, Raphael Patai. (This last book would witness a resurrection in U.S. military indoctrination after Sep. 11, as Seymour Hersh reported).
An Obsession with Etymology
For Lewis, the Muslim mind never seems to change. Every Muslim, regardless of geography or time, is representative of any or all Muslims. Thus, a quotation from an obscure medieval source is sufficient to explain present-day behavior. Lewis even traces Yaser Arafat’s nom de guerre (Abu `Ammar) to early Islamic history and to the names of the Prophet Muhammad’s companions, though `Arafat himself had explained that the name derives from the root `amr (a reference to `Arafat’s construction work in Kuwait prior to his ascension to the leadership of the PLO).
Because `Arafat literally embraced Ayatollah Ruhollah Khomeini of Iran when he first met him, Lewis finds evidence of a universal Muslim bond in the picture. But when Lewis revised his book years later, he took note in passing of the deep rift which later developed between `Arafat and Khomeini and said simply: “later they parted company.” So much for the theory of the Islamic bond between them. Lewis must not have heard of wars among Muslims, like the Iran-Iraq war.
Lewis read the book Philosophy of Revolution by the foremost political champion of Arab nationalism, Nasser of Egypt, as containing Islamic themes. He must have been the only reader to come to that conclusion.
Another feature in Lewis’s writings is his obsession with etymology. To compensate for his ignorance of modern Arab reality, Lewis would often return to the etymology of political terms among Muslims. His book, The Political Language of Islam, which is probably his worst book, is an example of his attempt to Islamize and standardize the political behavior of all Muslims. His conclusions from his etymological endeavors are often comical: he assumes that freedom is alien to the Arabs because the historical meaning of the word in an ancient Arabic dictionary merely connoted the absence of slavery. This is like assuming that a Westerner never engaged in sex before the word was popularized. He complains that some of contemporary political terms, like dawlah (state), lost some of their original meanings, as if this is a problem peculiar to the Arabic language.
In his early years, Lewis was close to the classical Orientalists: he wrote in a beautiful style and his erudition and language skills showed through the pages. His early works were fun to read, while his later works were dreary and dull. But Lewis was unlike those few classical Orientalists who managed to mix knowledge about history of the Middle East and Islam with knowledge of the contemporary Arab world (scholars like Rodinson, Philip Hitti and Jacques Berque). Lewis’s ignorance about the contemporary Arab world was especially evident in his production during the U.S. phase of his long career. His book on the The Emergence of Modern Turkey, which was one of the first to rely on the Ottoman archives, was probably one of his best books. There is real scholarship in the book, unlike many of his later observational and impressionable works.
In his later best-selling books, What Went Wrong? and The Crisis of Islam, one reads the same passages and anecdotes twice. Lewis, for example, relishes recounting that syphilis was imported into the Middle East from the new world. His discussion of Napoleon in Egypt appears in both books, almost verbatim. The second book contains calls for (mostly military) action. In The Crisis of Islam, Lewis asserts: “The West must defend itself by whatever means.” The book reveals a lot about his outlook of hostility towards Muslims.
Misunderstood Bin Laden
One is astonished to read some of his observations on Muslim and Arab sentiments and opinions. He is deeply convinced that Muslims are “pained” by the absence of the caliphate, as if this constitutes a serious demand or goal even for Muslim fundamentalist organizations. One never sees crowds of Muslims in the streets of Cairo or Islamabad calling for the restoration of the caliphate as a pressing need.
But then again: this is the man who treated Usamah Bin Laden as some kind of influential Muslim theologian who is followed by world Muslims. Lewis does not treat Bin Laden as the terrorist fanatic that he is, but as some kind of al-Ghazzali, in the tradition of classical Islamic theologians. Furthermore, Lewis insists that terrorism by individual Muslims should be considered Islamic terrorism, while terrorism by individual Jews or Christians is never considered Jewish or Christian terrorism.
In his retirement years, his disdain for the Palestinian people became unmasked. Although in his book The Crisis of Islam he lists acts of violence by PLO groups—curiously, only ones that are not directed against Israeli occupation soldiers—he lists not one act of Israeli violence against Palestinians and Arabs. To discredit the Palestinian national movement, he finds it necessary to tell yet again the story of Hajj Amin Al-Husayni’s visit to Nazi Germany, apparently seeking to stigmatize all Palestinians.
He is so disdainful of the Palestinians that he finds their opposition to Britain during the mandate period inexplicable because he believes that Britain was, alas, opposed to Zionism. Lewis is so insistent in attributing Arab popular antipathy to the U.S. to Nazi influence and inspiration that he actually maintains that Arabs obtained their hostility to the U.S. from reading the likes of Otto Spengler, Friederich Georg Junger, and Martin Heidegger. But when did the Arabs find time to read those books when all they read were their holy book and Islamic religious texts—as one surmises from reading Lewis?
While he displays deep–albeit selective–knowledge when he talks about the Islamic past (where his documentation is usually thorough), his analysis is quite simplistic and superficial when addressing the present (where he often disregards documentation altogether). For instance, he sometimes produces quotations without endnotes to source them: In Islam and the West he quotes an unnamed Muslim calling for the right of Muslims to “practice polygamy under Christian rule.” In another instance, he debates what he considers to be a common Muslim anti-Orientalist viewpoint, and the endnotes refer only to a letter to the editor in The New York Times.
Lewis once began a discussion by saying: “Recently I came across an article in a Kuwaiti newspaper discussing a Western historian,” without referring the reader to the name of the newspaper or the author. He also tells the story of an anti-Coptic rumor in Egypt in 1973 without telling the reader how he collects his rumors from the region. On another page, he identifies a source thus: “a young man in a shop where I went to make a purchase.”
Lewis was not shy about his biases in the British phase of his career, but be became an unabashed racist in his later years. In Notes on a Century, he did not mind citing approvingly the opinion of a friend who compared Arabs to “neurotic children”, unlike Israelis who are “rational adults.” And his knowledge of Arabs seems to decrease over time: he would frequently tell (unfunny) jokes related to Arabs and then add that jokes are the only indicator of Arab public opinion because he did not seem to know about public opinion surveys of Arabs. He also informs his readers that “chairs are not part of Middle Eastern tradition or culture.” He showers praise on his friend, Teddy Kollek (former occupation mayor of Jerusalem) because he set up a “refreshment counter” for Christians one day.
The political influence of Lewis, who lent Samuel Huntington his term, if not the theme, of “the clash of civilization”, has been significant. But it would be inaccurate to maintain that he was a policy maker. In the East and the West, rulers rely on the opinions and writings of intellectuals when they find that this reliance is useful for their propaganda purposes. Lewis and his books were timely when the U.S. was preparing to invade Muslim countries. But the legacy of Lewis won’t survive future scholarly scrutiny: his writings will increasingly lose their academic relevance and will be cited as examples of Orientalist overreach.
As’ad AbuKhalil is a Lebanese-American professor of political science at California State University, Stanislaus. He is the author of the Historical Dictionary of Lebanon (1998), Bin Laden, Islam & America’s New ‘War on Terrorism’ (2002), and The Battle for Saudi Arabia (2004). He also runs the popular blog The Angry Arab News Service.
Same As It Ever Was: The GWOT and Colonial History
By Ron Jacobs | CounterPunch | June 28, 2018
Since the events popularly called 9-11, the general public of the western nations have grown used to ever intensifying security measures. These measures affect the way the public travels, attends sporting and musical events, and thinks about those who don’t look like them. Long gone are the days when one could buy an airline ticket with cash at the counter and walk on a flight without showing identification.
In her 2018 book, Deport, Deprive, Extradite: 21st Century State Extremism, Nisha Kapoor examines several cases of Muslims living in Britain accused of lending material support to terrorism. In her examination of these case studies, she exposes the abuses of the British internal security apparatus and its intimate collaboration with the much greater security apparatus of the United States. The processes she reveals describe a Kafkaesque web that is impossible to escape once one is trapped in its threads. Indeed, virtually every case she explores ends with the individual targeted by the surety services taking a plea no matter how flimsy the evidence against them is. It’s as if they are found guilty and sentenced before the trial like those in the Queen of Heart’s courtroom found in Lewis Carrol’s Through the Looking Glass. Indeed, Kapoor quotes from this fiction in her text to make that exact point.
Although many US and British citizens were (and are) appalled at the torture and extraordinary rendition of suspects, in part because of the illegality of the practice, fewer seem opposed to the practice of legal extradition. As Kapoor points out throughout her text, this policy is actually quite similar to extraordinary rendition in how it is actually carried out. Like those who are moved illegally via extraordinary rendition, the suspects extradited (usually to the United States) are hooded, bound and tortured. The fact that their movement is legal only points to the weakness of the law.
Underlying the case studies discussed in the text is Kapoor’s contention that the practices of rendition, extradition and the
accompanying torture and abuse of detainees are a continuation of strategies and policies established under colonial administrations in the past. In other words, they are racist and therefore dismissive of the subject’s humanity and importance except as a target of abuse and imprisonment. Their very existence demands suspicion of crimes against the regime and their rationale of any actions (or thoughts about actions) is not rational but the result of a fanaticism. In the nominally secular world of the western regimes primarily involved in the capture and imprisonment of these suspects it is the religion of Islam which is the cause of their irrationality.
Another important context that is crucial to the text’s understanding of the “war on terror” is Kapoor’s emphasis on the fact that this entire project is a direct extension of liberal governance and philosophy. In her writing, she references John Stuart Mill and other liberal philosophers’ disparaging comments on non-Western civilizations. Furthermore, she draws a clear line from liberalism to authoritarianism, pointing out that as the judicial element in such governments has been weakened, the legislatures have given more and more power to the executive, which has rendered any existing balance of power virtually meaningless. In other words, the pretense that liberal government is somehow different from authoritarianism has been ripped away by the increasingly invasive, harsh and repressive measures undertaken in the name of the war on terror.
Unwritten, but clearly present is this essential fact: the more time that passes under this regime of what Kapoor justly calls state extremism goes on, the fewer people there will be who can remember when liberal governments were more liberal than illiberal and human beings were not suspect at birth. Deport, Deprive, Extradite is not merely an examination of human rights abuses of the recent past; it is also a harbinger of a harsher future. One would do well to heed its warning and act against the possibilities it discusses.
Iran Blasts US 9/11 Ruling as ‘Mockery of Americans, Victims of Terror Attack’
Sputnik – 06.05.2018
On Wednesday, a US court ordered Iran to pay billions of dollars to the families of those killed in the September 11 terrorist act. The ruling is part of a larger case being pursued by the families against Saudi Arabia for its alleged role in the 2001 terrorist attacks.
Tehran has strictly condemned the decision made by the US court, which had ruled that Iranian authorities have to pay compensations to the relatives of the victims of the September 11 attacks, according to a statement by the Iranian Foreign Ministry’s spokesperson Bahram Kasemi.
“The court’s decision is unacceptable and rejected, it is not only a mockery of the system of international law, but also a mockery of the American people, especially the victims of the September 11 attacks and their families,” the diplomat stressed.
Kasemi has further stated that the court’s decision was “politically motivated” and accused the US of attempts to “rewrite history.”
“The government of Iran reserves the right to object to this illegal court proceedings,” the spokesman added.
On Wednesday, the US court ordered Iran, the Islamic Revolutionary Guard Corps (IRGC) and the Central Bank of Iran to pay billions of dollars in compensation to the relatives of the victims of the September 11 attacks, since they were found guilty of killing more than 1,008 people.
The decision was taken despite the fact that the special investigation commission had not previously established direct evidence of Iran’s involvement in the terrorist act.
The families of those killed in the attacks on September 11, 2001, in New York filed a lawsuit against the Iranian authorities in 2004.
Facing a Major Attack on Academic Freedom in Canada
By Prof. Tony Hall | American Herald Tribune | September 11, 2017
Sixteen years after the event, 9/11 stands as striking evidence of an insidious assault on science. Officialdom’s dogged adherence to a discredited account of 9/11 stands as a stark illustration of this phenomenon. The subordination of scientific method to the higher imperatives of imperial war propaganda is epitomized by officialdom’s failure to formulate a credible account of the 9/11 debacle. Universities have become important sites of this betrayal. The sabotage of society’s primary platforms of scholarly enterprise forms an essential feature of a more pervasive attack from within. Everywhere, but especially on the Internet, fundamental freedoms to investigate, publish, publicize and discuss interpretations that might undermine or inconvenience power are being menaced.
As a tenured full professor with 27 years of seniority at my home institution, I am currently facing a sharp attack on the remaining protections for academic freedom. In early October of 2016 the President of the University of Lethbridge, Michael J. Mahon, suspended me without pay. He also prohibited me from stepping foot on the University of Lethbridge campus. In explaining his actions Dr. Mahon’s speculated I might have violated a section of the Alberta Human Rights Act.
The vagueness of this assertion exposes the reality that severe punishment was imposed without any proper investigation. Dr. Mahon’s abrupt deviation from the terms of the collective agreement with my faculty association has established precedents and countervailing responses with broad implications. Adversarial proceedings on this matter began this August in the Lethbridge Alberta Court House. As evidenced by the intervention of the 68,000 members of the Canadian Association of University Teachers, the outcome of this case will in all probability significantly affect the future of university governance in Canada and beyond.
Dr. Mahon’ suspension letter detailed that there was a possibility that I might be guilty because of allegations that a) “my Facebook page had been used for virulent anti-semitic comments “and b) “Inferring that Israelis, and hence Jewish individuals, were responsible for the terrorist attacks on the World Trade Center on September 11, 2001.”
Before dealing with the manipulation of my Facebook wall in the prelude to my suspension, allow me to linger on questions concerning the academy and 9/11. Along with government, media and law enforcement agencies, universities are deeply implicated in sabotaging the quest for 9/11 truth and many other varieties of inconvenient truth as well. The punitive measures directed at me can be seen as a warning to scare other professors into compliance with all manner of official stories?
As for my own reading of the available evidence, I am far from alone in positing that Israel First partisans, including the American neocons that dominated the Project for the New American Century, are prominent among the many protagonists of the 9/11 crimes. These crimes extend to orchestrating the media spin, rigging investigations, and sustaining the ongoing 9/11 cover-up. In publications and on False Flag Weekly News, Dr. Kevin Barrett and I have joined others in extending this investigative and interpretation trajectory into many cases of possible false flag terrorism particularly after 2001.
I am astonished that the Administration of my University became so aggressive in attempting to outlaw an evidence-based interpretation of the most transformative event of the twenty-first century. New frontiers of subversion are being pioneered in the U of L’s audacious administrative attempt to criminalize independent academic work.
What are the implications of subordinating the scholarly judgments of academic experts on campus to the executive dictates of administrators? How can the principles of critical thinking be cultivated when adherence to conformity is so aggressively enforced by administrators?
The University Administration extends its claims of academic control several steps further in the complaint it brought forward to the Alberta Human Rights Commission seven months after I was suspended. The complaint begins with six sweeping statements outlining topics that the complainants want removed from the reach of critical academic examination. One of the complainants chief assertions is the Islamophobia-inducing proposition that “acts of terrorism between 2001 to the present… were in fact committed and financed by Islamic terrorists.”
Facebook Machinations
A maliciously-engineered Facebook operation created the original catalyst of the smear and disinformation campaign leading to my suspension. Without the originating momentum set in motion by the Facebook operation the campaign to discredit me could not have unfolded as it did. The most public face of this campaign was presented by the Canadian extension of the Israeli- and US-based Anti-Defamation League of B’nai B’rith. According to B’nai Brith Canada, an abhorrent post appeared and then disappeared on my Facebook wall during a short interval on Aug. 26, 2016. The text of the disgusting digital item proclaimed that the Holocaust didn’t happen and that Jews should be “KILLED, EVERY LAST ONE.”
This heinous assertion goes against everything I have tried to stand for in my life including in my academic work. As soon as I became aware of this blaspheme embedded in the planted Facebook post I publicly condemned it. By mid-September, however, my persecutors were far advanced in pushing forward the manufactured crisis. By then B’nai Brith Canada was mounting a petition campaign demanding that I be investigated, fired and silenced.
Recently the results of a Freedom of Information inquiry have brought to light documents illuminating the elaborate defamation pointed my way in the hours and days immediately following the August 26 Facebook operation. One document was sent to the Office of the University of Lethbridge President and copied to the Premier of Alberta as well as the Alberta Justice Minister. Citing the B’nai Brith, the document’s author characterized me as an “advocate for the murder of Jews.”
Another letter dated 1 Sept. 2016 was signed by the President of the Canadian Jewish Civil Rights Association. This signatory, who has since passed away, cited the complete text of the offending Facebook post. The letter to Dr. Mahon indicated the reprehensible words actually came “from my lips.”
I cannot understand why Dr. Mahon did not at this juncture properly investigate by consulting me directly and conferring with the University of Lethbridge Faculty Association. Instead the President opted to push ahead with drastic action based on incomplete information combined with the intense pressure brought to bear on him by an extremely influential external political lobby
Hate Speech Deceptions
None of my persecutors has yet identified the true source of the offending Facebook item. My own research into the matter, including my email exchange with cartoonist Ben Garrison, has led me to Joshua Goldberg. American Herald Tribune has published my article on this young man. Goldberg is widely reported to be the creator of many Internet personalities, all of whom generate abundant “hate speech deceptions” from various ethnic and ideological perspectives.
Goldberg’s case exposes much about the wholesale manufacturing and misrepresentation of so-called “hate speech” to justify censorship on the Internet. In my case an atrocious digital item was strategically inserted with the aim of ruining me professionally and personally.
The intervention of Internet leviathans like Google and Facebook is especially aggressive when it comes to disappearing material critical of the Israeli government’s treatment of Palestinians. My own experience with the Canadian branch of the Anti-Defamation League of B’nai B’rith points to the strength of this pattern. Why is it that this same Zionist organization is being tasked with the strategic responsibility of censoring and categorizing You Tube videos?
As illustrated by William Pepper’s development of civil litigation to bring to light the US government’s role in the tragedy suffered by the family of Martin Luther King Jr., we rarely get criminal trials pressed against the world’s most powerful interests and operatives. Instances of possible false flag terrorism, but especially 9/11, have been rendered especially immune to any kind of trial that would put before the public evidence garnered from genuine investigations of facts.
Perhaps the reference to 9/11 in a University Administration’s efforts to condemn me for academic thought crimes and speech crimes will force the forbidden topic into some kind of evidence-based juridical procedure. When it comes to understanding the real dynamics of who did what to whom on 9/11, the truth must prevail.
Dr. Hall is editor in chief of American Herald Tribune. He is currently Professor of Globalization Studies at University of Lethbridge in Alberta Canada. He has been a teacher in the Canadian university system since 1982.








