Watermelon President Obama and Pope Francis — Green on The Outside and Red On The Inside — Neither Is An Authority On Science, Economics, Or Democides — Cosmic or Social Justice Is Using Coercion and Force To Steal — Leads To Democide and Genocide — Videos

Posted on September 23, 2015. Filed under: American History, Babies, Banking, Blogroll, Books, British History, Business, Catholic Church, College, Communications, Congress, Constitution, Corruption, Crime, Crisis, Culture, Economics, Education, Employment, Entertainment, European History, Faith, Family, Federal Government, Federal Government Budget, Fiscal Policy, Foreign Policy, Freedom, Friends, Genocide, government, government spending, Health Care, history, History of Economic Thought, Homicide, Illegal, Immigration, Language, Law, Legal, liberty, Life, Links, Literacy, Love, Macroeconomics, media, Medicine, Microeconomics, Middle East, Monetary Policy, Money, Money, Movies, Newspapers, Non-Fiction, Obamacare, People, Philosophy, Political Correctness, Politics, Press, Radio, Radio, Rants, Raves, Religion, Religious, Security, Speech, Strategy, Talk Radio, Tax Policy, Taxation, Television, Television, Terrorism, Torture, Trade Policiy, Unemployment, Video, War, Wealth, Weather, Welfare, Wisdom, Writing | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , |

Project_1

The Pronk Pops Show Podcasts

Pronk Pops Show 539: September 23, 2015 

Pronk Pops Show 538: September 22, 2015 

Pronk Pops Show 537: September 21, 2015 

Pronk Pops Show 536: September 18, 2015 

Pronk Pops Show 535: September 17, 2015 

Pronk Pops Show 534: September 16, 2015 

Pronk Pops Show 533: September 15, 2015  

Pronk Pops Show 532: September 14, 2015 

Pronk Pops Show 531: September 11, 2015

Pronk Pops Show 530: September 10, 2015 

Pronk Pops Show 529: September 9, 2015 

Pronk Pops Show 528: September 8, 2015 

Pronk Pops Show 527: September 4, 2015 

Pronk Pops Show 526: September 3, 2015  

Pronk Pops Show 525: September 2, 2015 

Pronk Pops Show 524: August 31, 2015  

Pronk Pops Show 523: August 27, 2015  

Pronk Pops Show 522: August 26, 2015 

Pronk Pops Show 521: August 25, 2015 

Pronk Pops Show 520: August 24, 2015 

Pronk Pops Show 519: August 21, 2015 

Pronk Pops Show 518: August 20, 2015  

Pronk Pops Show 517: August 19, 2015 

Pronk Pops Show 516: August 18, 2015

Pronk Pops Show 515: August 17, 2015

Pronk Pops Show 514: August 14, 2015

Pronk Pops Show 513: August 13, 2015

Pronk Pops Show 512: August 12, 2015

Pronk Pops Show 511: August 11, 2015

Pronk Pops Show 510: August 10, 2015

Pronk Pops Show 509: July 24, 2015

Pronk Pops Show 508: July 20, 2015

Pronk Pops Show 507: July 17, 2015

Pronk Pops Show 506: July 16, 2015

Pronk Pops Show 505: July 15, 2015

Pronk Pops Show 504: July 14, 2015

Pronk Pops Show 503: July 13, 2015

Pronk Pops Show 502: July 10, 2015

Pronk Pops Show 501: July 9, 2015

Pronk Pops Show 500: July 8, 2015

Pronk Pops Show 499: July 6, 2015

Pronk Pops Show 498: July 2, 2015

Pronk Pops Show 497: July 1, 2015

Pronk Pops Show 496: June 30, 2015

Pronk Pops Show 495: June 29, 2015

Pronk Pops Show 494: June 26, 2015

Pronk Pops Show 493: June 25, 2015

Pronk Pops Show 492: June 24, 2015

Pronk Pops Show 491: June 23, 2015

Pronk Pops Show 490: June 22, 2015

Pronk Pops Show 489: June 19, 2015

Pronk Pops Show 488: June 18, 2015

Pronk Pops Show 487: June 17, 2015

Pronk Pops Show 486; June 16, 2015

Pronk Pops Show 485: June 15, 2015

Pronk Pops Show 484: June 12, 2015

Pronk Pops Show 483: June 11, 2015

Pronk Pops Show 482; June 10, 2015

Pronk Pops Show 481: June 9, 2015

Pronk Pops Show 480: June 8, 2015

Pronk Pops Show 479: June 5, 2015

Pronk Pops Show 478: June 4, 2015

Pronk Pops Show 477: June 3, 2015

Pronk Pops Show 476: June 2, 2015

Pronk Pops Show 475: June 1, 2015

Story 1: Watermelon President Obama and Pope Francis — Green on The Outside and Red On The Inside — Neither Is An Authority On Science, Economics, Or Democides — Cosmic or Social Justice Is Using Coercion and Force To Steal — Leads To Democide and Genocide — Videos

Lord Acton on “Power Corrupts”

I cannot accept your canon that we are to judge Pope and King unlike other men, with a favourable presumption that they did no wrong. If there is any presumption it is the other way, against the holders of power, increasing as the power increases. Historic responsibility has to make up for the want of legal responsibility. Power tends to corrupt, and absolute power corrupts absolutely. Great men are almost always bad men, even when they exercise influence and not authority, still more when you superadd the tendency or the certainty of corruption by authority. There is no worse heresy than that the office sanctifies the holder of it.

letter that Acton wrote to Bishop Creighton

In The Shoes of the Fisherman (Last Scene)

Pope Francis in the USA- Welcome ceremony and visit to the President

Milton Friedman – Collectivism

AYN RAND PREDICTS OBAMAS END TO THE REPUBLIC

Milton Friedman – Socialism is Force

Milton Friedman discusses the moral values encouraged by economic systems and explains that a primary difference between capitalism and socialism is the difference between free choice and compulsory force.

Milton Friedman – Whats wrong with welfare? (Q&A)

Milton Friedman on Donahue #2

Milton Friedman Speaks – Is Capitalism Humane?

Rush Limbaugh Bashes Pope Francis

Milton Friedman on Hayek’s “Road to Serfdom” 1994 Interview 1 of 2

Milton Friedman on Hayek’s “Road to Serfdom” 1994 Interview 2 of 2

Friedrich Hayek: Why Intellectuals Drift Towards Socialism

Friedrich Hayek on Redistribution of Wealth

F A Hayek – Social Justice

Thomas Sowell – The Quest for Cosmic Justice (Full Video)

The reason Social Justice is fundamentally incompatible with equality of opportunity.

Thomas Sowell and a Conflict of Visions

The Life & Thought of Friedrich Hayek

Immigration, World Poverty and Gumballs – Updated 2010

Immigration by the Numbers — Off the Charts

Watermelons

ManBearPig, Climategate and Watermelons: A conversation with author James Delingpole

James Delingpole is a bestselling British author and blogger who helped expose the Climategate scandal back in 2009. Reason.tv caught up with Delingpole in Los Angeles recently to learn more about his entertaining and provocative new book Watermelons: The Green Movement’s True Colors. At its very roots, argues Delingpole, climate change is an ideological battle, not a scientific one. In other words, it’s green on the outside and red on the inside. At the end of the day, according to Delingpole, the “watermelons” of the modern environmental movement do not want to save the world. They want to rule it.

MAJOR REDUCTIONS IN CARBON EMISSIONS ARE NOT WORTH THE MONEY 4 /14- Intelligence Squared U.S.

Climate Change in 12 Minutes – The Skeptic’s Case

James Delingpole: Great Britain, the Green Movement, and the End of the World

Richard Lindzen, Ph.D. Lecture Deconstructs Global Warming Hysteria (High Quality Version)

Mind blowing speech by Robert Welch in 1958 predicting Insiders plans to destroy America

The Ten Planks of the 
Communist Manifesto
1848 by Karl Heinrich Marx

List of short-term demands, also known as the ten planks:

1. Abolition of private property and the application of all rents of land to public purposes.

2. A heavy progressive or graduated income tax.

3. Abolition of all rights of inheritance.

4. Confiscation of the property of all emigrants and rebels.

5. Centralisation of credit in the hands of the state, by means of a national bank with State capital and an exclusive monopoly.

6. Centralisation of the means of communications and transportation in the hands of the State.

7. Extension of factories and instruments of production owned by the state, the bringing into cultivation of waste lands, and the improvement of the soil generally in accordance with a common plan.

8. Equal liability of all to labor. Establishment of industrial armies, especially for agriculture.

9. Combination of agriculture with manufacturing industries, gradual abolition of the distinction between town and country, by a more equitable distribution of population over the country.

10. Free education for all children in public schools. Abolition of children’s factory labor in its present form. Combination of education with industrial production.[1]

https://en.wikipedia.org/wiki/The_Communist_Manifesto

The Left Has Its Pope

By Thomas Sowell

Pope Francis has created political controversy, both inside and outside the Catholic Church, by blaming capitalism for many of the problems of the poor. We can no doubt expect more of the same during his visit to the United States.

Pope Francis is part of a larger trend of the rise of the political left among Catholic intellectuals. He is, in a sense, the culmination of that trend.
There has long been a political left among Catholics, as among other Americans. Often they were part of the pragmatic left, as in the many old Irish-run, big city political machines that dispensed benefits to the poor in exchange for their votes, as somewhat romantically depicted in the movie classic, “The Last Hurrah.”

But there has also been a more ideological left. Where the Communists had their official newspaper, “The Daily Worker,” there was also “The Catholic Worker” published by Dorothy Day.

A landmark in the evolution of the ideological left among Catholics was a publication in the 1980s, by the National Conference of Catholic Bishops, titled “Pastoral Letter on Catholic Social Teaching and the U.S. Economy.”

Although this publication was said to be based on Catholic teachings, one of its principal contributors, Archbishop Rembert Weakland, said: “I think we should be up front and say that really we took this from the Enlightenment era.”

The specifics of the Bishops’ Pastoral Letter reflect far more of the secular Enlightenment of the 18th century than of Catholic traditions. Archbishop Weakland admitted that such an Enlightenment figure as Thomas Paine “is now coming back through a strange channel.”

Strange indeed. Paine rejected the teachings of “any church that I know of,” including “the Roman church.” He said: “My own mind is my own church.” Nor was Paine unusual among the leading figures of the 18th century Enlightenment.

To base social or moral principles on the philosophy of the 18th century Enlightenment, and then call the result “Catholic teachings” suggests something like bait-and-switch advertising.

But, putting aside religious or philosophical questions, we have more than two centuries of historical evidence of what has actually happened as the ideas of people like those Enlightenment figures were put into practice in the real world — beginning with the French Revolution and its disastrous aftermath.

Both the authors of the Bishops’ Pastoral Letter in the 1980s, and Pope Francis today, blithely throw around the phrase “the poor,” and blame poverty on what other people are doing or not doing to or for “the poor.”

Any serious look at the history of human beings over the millennia shows that the species began in poverty. It is not poverty, but prosperity, that needs explaining. Poverty is automatic, but prosperity requires many things — none of which is equally distributed around the world or even within a given society.

Geographic settings are radically different, both among nations and within nations. So are demographic differences, with some nations and groups having a median age over 40 and others having a median age under 20. This means that some groups have several times as much adult work experience as others.

Cultures are also radically different in many ways.

As distinguished economic historian David S. Landes put it, “The world has never been a level playing field.” But which has a better track record of helping the less fortunate — fighting for a bigger slice of the economic pie, or producing a bigger pie?

In 1900, only 3 percent of American homes had electric lights but more than 99 percent had them before the end of the century. Infant mortality rates were 165 per thousand in 1900 and 7 per thousand by 1997. By 2001, most Americans living below the official poverty line had central air conditioning, a motor vehicle, cable television with multiple TV sets, and other amenities.

A scholar specializing in the study of Latin America said that the official poverty level in the United States is the upper middle class in Mexico. The much criticized market economy of the United States has done far more for the poor than the ideology of the left.

Pope Francis’ own native Argentina was once among the leading economies of the world, before it was ruined by the kind of ideological notions he is now promoting around the world.

http://www.realclearpolitics.com/articles/2015/09/22/the_left_has_its_pope_128160.html

Pope Francis’s fact-free flamboyance

Opinion writer

Pope Francis embodies sanctity but comes trailing clouds of sanctimony. With a convert’s indiscriminate zeal, he embraces ideas impeccably fashionable, demonstrably false and deeply reactionary. They would devastate the poor on whose behalf he purports to speak — if his policy prescriptions were not as implausible as his social diagnoses are shrill.

Supporters of Francis have bought newspaper and broadcast advertisements to disseminate some of his woolly sentiments that have the intellectual tone of fortune cookies. One example: “People occasionally forgive, but nature never does.” The Vatican’s majesty does not disguise the vacuity of this. Is Francis intimating that environmental damage is irreversible? He neglects what technology has accomplished regarding London’s air (see Page 1 of Dickens’s “Bleak House”) and other matters.

George F. Will writes a twice-weekly column on politics and domestic and foreign affairs. He began his column with The Post in 1974, and he received the Pulitzer Prize for Commentary in 1977. He is also a contributor to FOX News’ daytime and primetime programming.View Archive

And the Earth is becoming “an immense pile of filth”? Hyperbole is a predictable precursor of yet anotherU.N. Climate Change Conference — the 21st since 1995. Fortunately, rhetorical exhibitionism increases as its effectiveness diminishes. In his June encyclical and elsewhere, Francis lectures about our responsibilities, but neglects the duty to be as intelligent as one can be.This man who says “the Church does not presume to settle scientific questions” proceeds as though everything about which he declaims is settled, from imperiled plankton to air conditioning being among humanity’s “harmful habits.” The church that thought it was settled science that Galileo was heretical should be attentive to all evidence.

Francis deplores “compulsive consumerism,” a sin to which the 1.3 billion persons without even electricity can only aspire. He leaves the Vatican to jet around praising subsistence farming, a romance best enjoyed from 30,000 feet above the realities that such farmers yearn to escape.

The saint who is Francis’s namesake supposedly lived in sweet harmony with nature. For most of mankind, however, nature has been, and remains, scarcity, disease and natural — note the adjective — disasters. Our flourishing requires affordable, abundant energy for the production of everything from food to pharmaceuticals. Poverty has probably decreased more in the past two centuries than in the preceding three millennia because of industrialization powered by fossil fuels. Only economic growth has ever produced broad amelioration of poverty, and since growth began in the late 18th century, it has depended on such fuels.

Matt Ridley, author of “The Rational Optimist,” notes that coal supplanting wood fuel reversed deforestation, and that “fertilizer manufactured with gas halved the amount of land needed to produce a given amount of food.” The capitalist commerce that Francis disdains is the reason the portion of the planet’s population living in “absolute poverty” ($1.25 a day) declined from 53 percent to 17 percent in three decades after 1981. Even in low-income countries, writes economist Indur Goklany, life expectancy increased from between 25 to 30 years in 1900 to 62 years today. Sixty-three percent of fibers are synthetic and derived from fossil fuels; of the rest, 79 percent come from cotton, which requires synthetic fertilizers and pesticides. “Synthetic fertilizers and pesticides derived from fossil fuels,” he says, “are responsible for at least 60 percent of today’s global food supply.” Without fossil fuels, he says, global cropland would have to increase at least 150 percent — equal to the combined land areas of South America and the European Union — to meet current food demands.

Francis grew up around the rancid political culture of Peronist populism, the sterile redistributionism that has reduced his Argentina from the world’s 14th highest per-capita gross domestic product in 1900 to 63rd today. Francis’s agenda for the planet — “global regulatory norms” — would globalize Argentina’s downward mobility.

As the world spurns his church’s teachings about abortion, contraception, divorce, same-sex marriage and other matters, Francis jauntily makes his church congruent with the secular religion of “sustainability.” Because this is hostile to growth, it fits Francis’s seeming sympathy for medieval stasis, when his church ruled the roost, economic growth was essentially nonexistent and life expectancy was around 30.

Francis’s fact-free flamboyance reduces him to a shepherd whose selectively reverent flock, genuflecting only at green altars, is tiny relative to the publicity it receives from media otherwise disdainful of his church. Secular people with anti-Catholic agendas drain his prestige, a dwindling asset, into promotion of policies inimical to the most vulnerable people and unrelated to what once was the papacy’s very different salvific mission.

He stands against modernity, rationality, science and, ultimately, the spontaneous creativity of open societies in which people and their desires are not problems but precious resources. Americans cannot simultaneously honor him and celebrate their nation’s premises.

https://www.washingtonpost.com/opinions/pope-franciss-fact-free-flamboyance/2015/09/18/7d711750-5d6a-11e5-8e9e-dce8a2a2a679_story.html

Obama’s welcoming speech to Pope Francis, and the pope’s reply

President Barack Obama’s remarks came first Wednesday morning at the White House. Pope Francis’ own comments are below the president’s.

Obama

Good morning! What a beautiful day the Lord has made! Holy Father, on behalf of Michelle and myself, welcome to the White House. Our backyard is not typically this crowded – but the size and spirit of today’s gathering is just a small reflection of the deep devotion of some 70 million American Catholics . . . and the way your message of love and hope has inspired so many people, across our nation and around the world. On behalf of the American people, it is my great honor and privilege to welcome you to the United States of America.

Today, we mark many firsts. Your Holiness, you have been celebrated as the first pope from the Americas. This is your first visit to the United States. And you are also the first pontiff to share an encyclical through a Twitter account.

Holy Father, your visit not only allows me, in some small way, to reciprocate the extraordinary hospitality you extended to me at the Vatican last year. It also reveals how much all Americans, from every background and of every faith, value the role that the Catholic Church plays in strengthening America. From my time working in impoverished neighborhoods with the Catholic Church in Chicago to my travels as president, I’ve seen firsthand how, every day, Catholic communities, priests, nuns and laity feed the hungry, heal the sick, shelter the homeless, educate our children and fortify the faith that sustains so many.

What is true in America is true around the world. From the busy streets of Buenos Aires to remote villages in Kenya, Catholic organizations serve the poor, minister to prisoners, build schools and homes, and operate orphanages and hospitals. And just as the Church has stood with those struggling to break the chains of poverty, it has given voice and hope to those seeking to break the chains of violence and oppression.

And yet, I believe the excitement around your visit must be attributed not only to your role as pope, but to your unique qualities as a person. In your humility, your embrace of simplicity, the gentleness of your words and the generosity of your spirit, we see a living example of Jesus’ teachings, a leader whose moral authority comes not just through words but also through deeds.

You call on all of us, Catholic and non-Catholic alike, to put the “least of these” at the center of our concern. You remind us that in the eyes of God our measure as individuals, and as societies, is not determined by wealth or power or station or celebrity, but by how well we hew to Scripture’s call to lift up the poor and the marginalized, to stand up for justice and against inequality, and to ensure that every human being is able to live in dignity – because we are all made in the image of God.

You remind us that “the Lord’s most powerful message” is mercy. That means welcoming the stranger with empathy and a truly open heart – from the refugee who flees war-torn lands to the immigrant who leaves home in search of a better life. It means showing compassion and love for the marginalized and the outcast, those who have suffered and those who seek redemption.

You remind us of the costs of war, particularly on the powerless and defenseless, and urge us toward the imperative of peace. Holy Father, we are grateful for your invaluable support of our new beginning with the Cuban people, which holds out the promise of better relations between our countries, greater cooperation across our hemisphere and a better life for the Cuban people. We thank you for your passionate voice against the deadly conflicts that ravage the lives of so many men, women and children; and your call for nations to resist the sirens of war and resolve disputes through diplomacy.

You remind us that people are only truly free when they can practice their faith freely. Here in the United States, we cherish religious liberty. Yet around the world at this very moment, children of God, including Christians, are targeted and even killed because of their faith. Believers are prevented from gathering at their places of worship. The faithful are imprisoned. Churches are destroyed. So we stand with you in defense of religious freedom and interfaith dialogue, knowing that people everywhere must be able to live out their faith free from fear and intimidation.

And, Holy Father, you remind us that we have a sacred obligation to protect our planet – God’s magnificent gift to us. We support your call to all world leaders to support the communities most vulnerable to a changing climate and to come together to preserve our precious world for future generations.

Your Holiness, in your words and deeds, you set a profound moral example. And in these gentle but firm reminders of our obligations to God and to one another, you are shaking us out of complacency. All of us may, at times, experience discomfort when we contemplate the distance between how we lead our daily lives and what we know to be true and right. But I believe such discomfort is a blessing, for it points to something better. You shake our conscience from slumber; you call on us to rejoice in Good News, and give us confidence that we can come together, in humility and service, and pursue a world that is more loving, more just, and more free. Here at home and around the world, may our generation heed your call to “never remain on the sidelines of this march of living hope!”

For that great gift of hope, Holy Father, we thank you, and welcome you, with joy and gratitude, to the United States of America.

Pope Francis

Good morning. Mr. President, I am deeply grateful for your welcome in the name of the all Americans. As a son of an immigrant family, I am happy to be a guest in this country, which was largely built by such families.

I look forward to these days of encounter and dialogue in which I hope to listen to and share many of the hopes and dreams of the American people. During my visit, I will have the honor of addressing Congress, where I hope, as a brother of this country, to offer words of encouragement to those called to guide the nation’s political future in fidelity to its founding principles. I will also travel to Philadelphia for the eighth World Meeting of Families to celebrate and support the institutions of marriage and the family at this critical moment in the history of our civilization.

Mr. President, together with their fellow citizens, American Catholics are committed to building a society which is truly tolerant and inclusive, to safeguarding the rights of individuals and communities, and to rejecting every form of unjust discrimination. With countless other people of goodwill, they are likewise concerned that efforts to build a just and wisely ordered society respect their deepest concerns and the right to religious liberty. That freedom reminds one of America’s most precious possessions. And, as my brothers, the United States bishops, have reminded us, all are called to be vigilant, precisely as good citizens, to preserve and defend that freedom from everything that would threaten or compromise it.

Mr. President, I find it encouraging that you are proposing an initiative for reducing air pollution. Accepting the urgency, it seems clear to me also that climate change is a problem which can no longer be left to our future generation. When it comes to the care of our common home, we are living at a critical moment of history. We still have time to make the change needed to bring about a sustainable and integral development, for we know that things can change.

Such change demands on our part a serious and responsible recognition not only of the kind of world we may be leaving to our children, but also to the millions of people living under a system which has overlooked them. Our common home has been part of this group of the excluded, which cries out to heaven and which today powerfully strikes our homes, our cities, our societies. To use a telling phrase of the Rev. Martin Luther King, we can say that we have defaulted on a promissory note, and now is the time to honor it.

We know by faith that the Creator does not abandon us; He never forsakes his loving plan or repents of having created us. Humanity has the ability to work together in building our common home. As Christians inspired by this certainty, we wish to commit ourselves to the conscious and responsible care of our common home.

Mr. President, the efforts which were recently made to mend broken relationships and to open new doors to cooperation within our human family represent positive steps along the path of reconciliation, justice and freedom.

I would like all men and women of goodwill in this great nation to support the efforts of the international community to protect the vulnerable in our world and to stimulate integral and inclusive models of development, so that our brothers and sisters everywhere may know the blessings of peace and prosperity which God wills for all his children.

Mr. President, once again I thank you for your welcome, and I look forward to these days in your country. God bless America.

Read Pope Francis’ Speech That He Gave at the White House

Obama to Bask in Pope’s Aura, But Francis Wants Economic Justice

When Pope Francis meets Barack Obama at the White House on Wednesday, the president will bask in his guest’s moral authority and iconic popularity. But the first pontiff from Latin America is likely to exploit those assets to pressure his host on U.S. global economic leadership.

On Francis’s first full day in the country, Obama and as many as 15,000 guests will welcome him on the South Lawn of the White House. For the president, it’s an opportunity to showcase the pope’s support for his initiatives on income inequality, immigration and climate change.

“These are issues that are going to define our future, and the pope I think is providing an incredible sense of motivation that they can and must be addressed,” Deputy National Security Adviser Ben Rhodes said in a conference call with reporters. “The pope’s voice could not be more timely and important.”

Contentious issues involving Church doctrine on the family — such as abortion rights and contraception coverage — will be swept under the carpet of the Oval Office. But the pope, who called for “a poor Church for the poor” on his election, is expected to elevate his concern for the downtrodden and the excluded for a global audience.

“There are points of tension, and the role of the U.S. as a world leader in economic justice is certainly going to be an issue — how much the U.S. is doing will be on the pope’s mind,” said veteran Vatican watcher John Thavis, author of The Vatican Prophecies. “The U.S. is in a position to drive some of these discussions, and the pope would like to see some leadership.”

At the White House on Wednesday morning, crowds began gathering well before sunrise to clear the security checkpoints before assembling on the South Lawn. A group of drummers banged on their instruments near the Treasury Department, and a man with a bullhorn disrupted the quiet near Lafayette Square on the north side of the White House complex.

Lines for those holding tickets to the White House ceremony grew after the gates opened at 5 a.m. Yellow and white Vatican flags were flying alongside U.S. flags around the White House ready for Francis’s arrival.

Extraordinary Pulpit

The political heft of the leader of the world’s 1.2 billion Roman Catholics will be underscored by crowds that security officials expect to be comparable to a presidential inauguration. Some 150,000 people may congregate on the route of his “popemobile” along the National Mall. Much of downtown Washington will be closed to traffic.

Francis faces a balancing act in crafting his message for the extraordinary pulpit that his first visit to the U.S. affords. He will be the first pope to address Congress, on Thursday, and then speaks to the United Nations General Assembly on Friday. He must tailor his criticisms of capitalism’s excesses for a country in which the philosophy is nearly a faith.

“He will make it clear that he is not attacking capitalism as an economic theory, but the way it plays out in the real world — he sees masses of people excluded from the benefits of capitalism, and I think he will say that greed cannot be a motivator in human society,” Thavis said.

Humble Symbol

In one small symbol, Francis chose a humble Fiat 500L to travel from Joint Base Andrews outside Washington, where his plane landed, to the Vatican envoy’s residence in the city. The compact car was dwarfed in his motorcade by the Secret Service’s hulking sport utility vehicles.

The Argentine pope’s priorities are reflected even in his choice of language. At the White House, he will deliver the first speech of his visit in English. But 14 of the 18 speeches scheduled in the country will be in his native Spanish.

“He’s more comfortable that way,” his spokesman, Father Federico Lombardi, said at a briefing last week. He’s also better able to reach the nation’s largest immigrant group in the language, a top item on his agenda.

It’s also in Spanish that Francis will celebrate his first Mass in the U.S. on Wednesday, and canonize a saint on U.S. soil for the first time, Hispanic missionary Junipero Serra.

Persuading the Hierarchy

Earlier in the day, Francis will speak to approximately 300 U.S. Catholic bishops at a prayer service at St. Matthew’s Cathedral, known to many Americans as the site of President John F. Kennedy’s funeral Mass.

Those remarks are significant, as it is the church’s U.S. hierarchy that is responsible for follow-through on Francis’s priorities through Sunday sermons, religious education programs, Catholic school curricula and parish activities, said Father Tom Reese, a Jesuit priest and a senior analyst for the National Catholic Reporter.

“The bishops in the United States over the past 10 years have tended to focus on abortion, gay marriage and this religious freedom issue. He wants them to move in a different direction,” Reese said. “He’s not going to succeed unless the rest of the church gets behind him, particularly the bishops and the priests.”

http://www.bloomberg.com/news/articles/2015-09-23/obama-to-bask-in-pope-s-aura-but-francis-wants-economic-justice

White House compares Obama to Pope Francis

By NICOLE DURAN

Pope Francis and President Obama have both dedicated their lives to helping the less fortunate, and that commonality will be central to their meeting Wednesday during the pope’s first visit to the United States, a White House spokesman said hours before Obama left to greet the pontiff as he landed at Andrews Air Force Base Tuesday afternoon.

“[B]oth men have talked, quite publicly, about their commitment to social justice,” White House spokesman Josh Earnest said in previewing their Oval Office meeting scheduled for Wednesday morning. “And both men have dedicated their, not just their careers, but their lives, to that effort.”

“Certainly the kind of commitment that we’ve seen from Pope Francis is unique and singular,” Earnest allowed “but I think the values that both men live out have some common ground.”

Earnest talked about how Obama turned down high-paying jobs upon graduating law school to instead work in Chicago’s poor South Side, and how Francis is known for advocating on behalf of impoverished communities in his home country of Argentina before ascending through the Roman Catholic Church’s ranks.

“And you know, the president actually worked quite closely with other Catholics in that community, and the president has talked about that quite a bit … this has been a value that has animated the president’s career choices since he was a young man.”

Earnest said Francis’s story is similar.

“[P]rior to rising through the leadership ranks of the Catholic Church … Pope Francis earned a reputation in Latin America [as being someone] willing to roll up his sleeves” to help the less fortunate, “particularly those who were economically destitute,” Earnest said.

Earnest said many in the administration are looking forward to greeting Francis because they feel they are working toward the same goals.

They’re “animated by the same kinds of values that animate the pope,” Earnest said about White House staffers. “And I think that’s why the opportunity to have Pope Francis, somebody who shares those values, here in this building tomorrow, makes for a really special day.”

A crowd of 15,000 is expected to welcome Francis at a ceremony on the White House lawn Wednesday morning.

According to press reports, several hundred people were on hand at Maryland’s Andrews Air Force Base to watch “Shepherd One” land and cheer the pope as he deplaned.

“We love Francis, yes we do,” people reportedly chanted. “We love Francis, how about you?”

In addition to Obama, First Lady Michelle, Vice President Joe Biden his wife Jill, and their extended families, nearly 20 other dignitaries were on hand at Andrews, including all of the Washington and Baltimore areas’ Catholic bishops.

“Ho, ho, hey, hey, welcome to the USA,” the larger crowd chanted, welcoming Francis on his first trip ever to the United States.

http://www.washingtonexaminer.com/white-house-officials-are-now-comparing-obama-to-the-pope/article/2572634

Pope of the poor arrives in US denying he’s a liberal

By NICOLE WINFIELD and RACHEL ZOL

Pope of the poor arrives in US denying he’s a liberal

he pope of the poor arrived for his first-ever visit to the world’s wealthiest superpower Tuesday denying he is a leftist and riding in a frugal little family car, windows rolled down.

Pope Francis’ chartered plane from Cuba touched down at Andrews Air Force Base in Maryland, where President Barack Obama and his wife and daughters paid him the rare honor of meeting him at the bottom of the stairs on the red-carpeted tarmac. Presidents usually make important visitors come to them at the White House.

Emerging from the aircraft to loud cheers from a crowd of hundreds, the smiling 78-year-old pontiff removed his skullcap in the windy weather and made his way down the steps in his white robes.

He was welcomed by a military honor guard, chanting schoolchildren, politicians, and Roman Catholic clerics in black robes with vivid sashes of scarlet and purple. Joe Biden, the nation’s first Catholic vice president, and his wife were among those who greeted him.

Eschewing a limousine, the pope climbed into the back of a little Fiat sandwiched between huge black SUVs. He promptly rolled down the windows, enabling the cheering, whooping crowds to see him as his motorcade took him to the Vatican diplomatic mission in Washington, where he will stay while in the nation’s capital.

The choice of car was in keeping with his simple habits and his stand against consumerism. His decision to roll down the windows reflected his penchant for trying to connect to ordinary people despite the tight security around him.

During his six-day, three-city visit to the U.S., the pope will meet with the president on Wednesday, address Congress on Thursday, speak at the United Nations in New York on Friday and take part in a Vatican-sponsored conference on the family in Philadelphia over the weekend.

The Argentine known as the “slum pope” for ministering to the downtrodden in his native Buenos Aires is expected to urge America to take better care of the environment and the poor and return to its founding ideals of religious liberty and open arms toward immigrants.

During the flight, Francis defended himself against conservative criticism that his condemnation of trickle-down economics makes him a communist.

“I am certain that I have never said anything beyond what is in the social doctrine of the church,” he said. He said some may have misinterpreted his writings in a way that makes him sound “a little bit more left-leaning,” but he said that’s wrong.

Joking about doubts in some quarters over whether he is truly Catholic, he said, “If I have to recite the Creed, I’m ready.”

Francis is the fourth pope ever to visit the United States.

Francis’ enormous popularity, propensity for wading into crowds and insistence on using an open-sided Jeep rather than a bulletproof popemobile have complicated things for U.S. law enforcement, which has mounted one of the biggest security operations in American history to keep him safe.

The measures are unprecedented for a papal trip and could make it nearly impossible for many ordinary Americans to get anywhere close to Francis.

For all the attention likely to be paid to Francis’ speeches, including the first address from a pope to Congress, his more personal gestures — visiting with immigrants, prisoners and the homeless — could yield some of the most memorable images of the trip.

“What the pope does in the United States will be more important than what he says,” said Mat Schmalz, a religious studies professor at Holy Cross college in Worcester, Massachusetts. “There are a lot of things he will say about capitalism and about wealth inequality, but many Americans and politicians have already made up their minds on these issues. What I would look for is a particular gesture, an unscripted act, that will move people.”

In Cuba, Francis basked in the adulation of Cubans grateful to him for brokering the re-establishment of diplomatic relations between the U.S. and the communist island.

On the plane, though, he told reporters he will not use his speech to Congress to call specifically for the U.S. to lift the Cold War-era trade embargo against Cuba.

He arrives at a moment of bitter infighting across the country over gay rights, immigration, abortion and race relations — issues that are always simmering in the U.S. but have boiled over in the heat of a presidential campaign.

Capitol Hill is consumed by disputes over abortion and federal funding for Planned Parenthood after hidden-camera videos showed its officials talking about the organization’s practice of sending tissue from aborted fetuses to medical researchers. While Francis has staunchly upheld church teaching against abortion, he has recently allowed ordinary priests, and not just bishops, to absolve women of the sin.

Francis’ visit comes three months after the U.S. Supreme Court legalized gay marriage, putting U.S. bishops on the defensive and sharply dividing Americans over how much they should accommodate religious objectors. The pope has strongly upheld church teaching against same-sex marriage but adopted a welcoming tone toward gays themselves, saying, “Who am I to judge?” when asked about a supposedly gay priest.

Americans are also wrestling anew with issues of racism. A series of deaths in recent years of unarmed black men at the hands of law enforcement has intensified debate over the American criminal justice system. Francis will see that system up close when he meets with inmates at a Pennsylvania prison.

U.S. bishops, meanwhile, expect Francis will issue a strong call for immigration reform, a subject that has heated up with hardline anti-immigrant rhetoric from some of the Republican presidential candidates, especially Donald Trump.

Francis, the first Latin American pope, will be sending a powerful message on that front by delivering the vast majority of his speeches in his native Spanish.

“Our presidential candidates have been using immigrants as a wedge issue,” Miami Archbishop Thomas Wenski said. “It’s our hope that the visit of Pope Francis will change this narrative.”

Francis’ most eagerly watched speech will be his address to Congress. Republicans and many conservative Catholics have bristled at his indictment of the excesses of capitalism that he says impoverish people and risk turning the Earth into an “immense pile of filth.” Many conservatives have likewise rejected his call for urgent action against global warming.

Nevertheless, Francis enjoys popularity ratings in the U.S. that would be the envy of any world leader. A New York Times/CBS News poll conducted last week found 63 percent of Catholics have a favorable view of him, and nearly 8 in 10 approve the direction he is taking the church.

Just how far Francis presses his agenda in Washington is the big question.

Paul Vallely, author of “Pope Francis, The Struggle for the Soul of Catholicism,” predicted both “warmth” and “some finger-wagging” from the pope.

“He won’t necessarily confront people head-on,” Vallely said, “but he’ll change the priorities.”

http://news.yahoo.com/pope-ends-cuban-trip-address-families-heads-us-040511515.html

Pope Francis visits U.S. amid legal challenges to religious freedom


Pope Francis is arriving in the U.S. at a time when the faithful are facing broad challenges in court over the limits of religious liberty.

From the administration’s contraception mandate under Obamacare to the fallout from the Supreme Court’s ruling on same-sex marriage, church-affiliated institutions and individuals are confronting litigation to compel them to carry out policies contrary to their religious beliefs.

Some observers say the pope, with whom President Obama claims to hold a special relationship, shouldn’t pass up the opportunity to speak out in defense of religious liberty in the U.S.

“This is the time, right now,” said Joseph Prud’homme, director of the Institute for the Study of Religion, Politics, and Culture at Washington College in Chestertown, Maryland. “I think it’s an opportunity for the pope to speak clearly about the right of religious liberty in this country.”

From his behind-the-scenes role in brokering the restoration of diplomatic ties between Cuba and the U.S. to his issuing of an encyclical on the environment in June calling for renewable-fuel subsidies and energy efficiency, Francis has appeared to many to be on the same page with much of Mr. Obama’s agenda.

“He has established a considerable bridge with the secular left with his encyclical on the environment,” Mr. Prud’homme said. “And using that kind of bridge, he needs to now walk across it and say very clearly that the right of religious freedom needs to be guaranteed and the right of individuals to follow their conscience needs to be protected.”

Francis addressed the issue of his ideological leanings Tuesday on the plane from Cuba, saying that while some glosses on his writings and words may have created a view that he is “a little bit more left-leaning,” such narratives are wrong.

“I am certain that I have never said anything beyond what is in the social doctrine of the church,” he asserted, referring to more than 120 years of church criticism of the excesses of capitalism, repeated in various ways by every pope since Leo XIII’s encyclical Rerum Novarum.

White House aides said the president’s meeting with the pope in the Oval Office on Wednesday will focus on their shared values and won’t address policy specifics.

“Their focus in the context of this meeting will not be about politics, not about specific policies, but rather about the kinds of values that both men have dedicated their lives to championing,” said White House press secretary Josh Earnest. “There is no plan or strategy that’s been put in place to try to stage an event that will advance anybody’s political agenda.”

Mr. Earnest, addressing the Islamic State’s persecution of Christians in Syria and Iraq, said one of the values that Mr. Obama shares with Pope Francis “is a commitment to religious liberty — standing up for the rights of religious minorities around the world.”

“That has long been a value that President Obama has prioritized,” he said.

Whether or not it was timed to coincide with the pope’s arrival, HHS Secretary Sylvia Mathews Burwell gave a speech Tuesday at Howard University’s College of Medicine on progress made under the Affordable Care Act.

The Supreme Court is increasingly likely to take up one or more challenges to the Obamacare contraception mandate. A panel of the 8th U.S. Circuit Court of Appeals in St. Louis ruled last week that forcing two Missouri organizations to offer contraceptive coverage to employees — even indirectly — would violate the groups’ religious freedoms.

Every other appeals court to consider the issue has ruled in opposition to the 8th Circuit, and the Supreme Court usually steps in to resolve such splits. The other courts have said the administration has done enough to accommodate the objections of religiously affiliated nonprofit organizations such as universities, hospitals and charities.

The Becket Fund’s petitions to the high court involve the Little Sisters of the Poor and Houston Baptist University, both of which are challenging the mandate on religious grounds. The court is expected to decide in October whether to hear one or more of the cases.

“I think it’s unlikely that the court would refuse to address the issue, which is affecting hundreds if not thousands of religious organizations across the country,” Mr. Baxter said.

“The administration shouldn’t be picking and choosing between religious organizations. The bishops who run the dioceses around the country have been exempted from the mandate, there’s no reason why the nuns, like Little Sisters of the Poor, or other religious organizations shouldn’t also be exempt,” he said.

http://www.washingtontimes.com/news/2015/sep/22/pope-francis-visits-us-amid-legal-challenges-to-re/?page=2

Ten Commandments

From Wikipedia, the free encyclopedia
“Decalogue” redirects here. For other uses, see Decalogue (disambiguation).

This is an image of a copy of the 1675 Ten Commandments, at the Amsterdam Esnoga synagogue, produced on parchment in 1768 by Jekuthiel Sofer, a prolific Jewish eighteenth century scribe in Amsterdam. It has Hebrew language writing in two columns separated between, and surrounded by, ornate flowery patterns.

This 1768 parchment (612×502 mm) by Jekuthiel Sofer emulated the 1675 Ten Commandments at theAmsterdam Esnoga synagogue.[1]

The Ten Commandments, also known as the Decalogue, are a set of commandments which the Bible describes as being given to the Israelites by God at biblical Mount Sinai. The Ten Commandments appear twice in the Hebrew Bible, first atExodus 20:1–17, and then at Deuteronomy 5:4–21. According to Exodus, God inscribed them on two stone tablets, which he gave to Moses. Modern scholarship has found likely influences in Hittite and Mesopotamian laws and treaties, but is divided over exactly when the Ten Commandments were written and who wrote them. According to New Testament writers, the Ten Commandments are clearly attributed to Moses. John 7:19, Mark 7:10, Ephesians 6:2.

They include instructions to worship only God, to honour parents, and to keep the sabbath; as well as prohibitions againstidolatry, blasphemy, murder, adultery, theft, dishonesty, and coveting. Different religious groups follow different traditions for interpreting and numbering them.

Terminology

The second of two parchment sheets making up 4Q41, it contains Deuteronomy 5:1–6:1

Part of the All Souls Deuteronomy, containing one of the oldest extant copies of the Decalogue

In biblical Hebrew, the Ten Commandments are called עשרת הדברים (transliterated Asereth ha-D’bharîm) and in Rabbinical Hebrew עשרת הדברות (transliterated Asereth ha-Dibroth), both translatable as “the ten words”, “the ten sayings” or “the ten matters”.[2] The Tyndale and Coverdale English translations used “ten verses”. TheGeneva Bible appears to be the first to use “tenne commandements”, which was followed by the Bishops’ Bible and the Authorized Version (the “King James” version) as “ten commandments”. Most major English versions follow the Authorized Version.[3]

The English name “Decalogue” is derived from Greek δεκάλογος, dekalogos, the latter meaning and referring[4] to the Greek translation (in accusative) δέκα λόγους, deka logous, “ten words”, found in theSeptuagint (or LXX) at Exodus 34:28[3] and Deuteronomy 10:4.[5]

The stone tablets, as opposed to the commandments inscribed on them, are called לוחות הברית: Luchot HaBrit, meaning “the tablets of the covenant”.

Passages in Exodus and Deuteronomy

The biblical narrative of the revelation at Sinai begins in Exodus 19 after the arrival of the children of Israel at Mount Sinai (also called Horeb). on the morning of the third day of their encampment, “there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud”, and the people assembled at the base of the mount. After “the LORD[6] came down upon mount Sinai”, Moses went up briefly and returned and prepared the people, and then in Exodus 20 “God spoke” to all the people the words of the covenant, “even ten commandments”[7] as it is written.

The people were afraid to hear more and moved “afar off”, and Moses responded with “Fear not.”[8] Nevertheless, he drew near the “thick darkness” where “the presence of the Lord” was[9] to hear the additional statutes and “judgments”, (Exodus 21–23) all which he “wrote”[10] in the “book of the covenant[11] which he read to the people the next morning, and they agreed to be obedient and do all that the LORD had said. Moses escorted a select group consisting of Aaron, Nadab and Abihu, and “seventy of the elders of Israel” to a location on the mount where they worshipped “afar off”[12] and they “saw the God of Israel” above a “paved work” like clear sapphire stone. (Exodus 24:1–11)

And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tablets of stone, and a law, and commandments which I have written; that thou mayest teach them. 13 And Moses rose up, and his minister Joshua: and Moses went up into the mount of God.

— First mention of the tablets in Exodus 24:12–13

The mount was covered by the cloud for six days, and on the seventh day Moses went into the midst of the cloud and was “in the mount forty days and forty nights.” (Exodus 24:16–18) And Moses said, “the LORD delivered unto me two tablets of stone written with the finger of God; and on them was written according to all the words, which the LORDspake with you in the mount out of the midst of the fire in the day of the assembly.” (Deuteronomy 9:10) Before the full forty days expired, the children of Israel collectively decided that something happened to Moses, and compelled Aaron to fashion a golden calf, and he “built an altar before it” (Ex.32:1–5) and the people “worshipped” the calf. (Ex.32:6–8)

After the full forty days, Moses and Joshua came down from the mountain with the tablets of stone: “And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tablets out of his hands, and brake them beneath the mount.” (Ex.32:19) After the events in chapters 32 and 33, the LORD told Moses, “Hew thee two tablets of stone like unto the first: and I will write upon these tablets the words that were in the first tablets, which thou brakest.” (Ex.34:1) “And he wrote on the tablets, according to the first writing, the ten commandments, which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly: and the LORD gave them unto me.” (Deuteronomy 10:4)

According to Jewish tradition, Exodus 20:1–17 constitutes God’s first recitation and inscription of the ten commandments on the two tablets,[13] which Moses broke in anger with his rebellious nation, and were later rewritten on replacement stones and placed in the ark of the covenant;[14] and Deuteronomy 5:4–20 consists of God’s re-telling of the Ten Commandments to the younger generation who were to enter the Promised Land. The passages in Exodus 20 and Deuteronomy 5 contain more than ten imperative statements, totalling 14 or 15 in all.

Traditions for numbering

Different religious traditions divide the seventeen verses of Exodus 20:1–17 and their parallels at Deuteronomy 5:4–21 into ten “commandments” or “sayings” in different ways, shown in the table below. Some suggest that the number ten is a choice to aid memorization rather than a matter of theology.[15][16]

Traditions:

  • S: Septuagint, generally followed by Orthodox Christians.
  • P: Philo, same as the Septuagint, but with the prohibitions on killing and adultery reversed.
  • T: Jewish Talmud, makes the “prologue” the first “saying” or “matter” and combines the prohibition on worshiping deities other than Yahweh with the prohibition on idolatry.
  • A: Augustine follows the Talmud in combining verses 3–6, but omits the prologue as a commandment and divides the prohibition on coveting in two and following the word order of Deuteronomy 5:21 rather than Exodus 20:17.
  • C: Catechism of the Catholic Church, largely follows Augustine.
  • L: Lutherans follow Luther’s Large Catechism, which follows Augustine but omits the prohibition of images[17] and uses the word order of Exodus 20:17 rather than Deuteronomy 5:21 for the ninth and tenth commandments.
  • R: Reformed Christians follow John Calvin‘s Institutes of the Christian Religion, which follows the Septuagint.
The Ten Commandments
S P T A C L R Main article Exodus 20:1-17 Deuteronomy 5:4-21
1 1 (1) I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. 2[18] 6[18]
1 1 2 1 1 1 1 Thou shalt have no other gods before me 3[19] 7[19]
2 2 2 1 1 2 Thou shalt not make unto thee any graven image 4–6[20] 8–10[21]
3 3 3 2 2 2 3 Thou shalt not take the name of the Lord thy God in vain 7[22] 11[23]
4 4 4 3 3 3 4 Remember the sabbath day, to keep it holy 8–11[24] 12–15[25]
5 5 5 4 4 4 5 Honour thy father and thy mother 12[26] 16[27]
6 7 6 5 5 5 6 Thou shalt not kill 13[28] 17[28]
7 6 7 6 6 6 7 Thou shalt not commit adultery 14[29] 18[30]
8 8 8 7 7 7 8 Thou shalt not steal 15[31] 19[32]
9 9 9 8 8 8 9 Thou shalt not bear false witness against thy neighbour 16[33] 20[34]
10 10 10 10 10 9 10 Thou shalt not covet (neighbor’s house) 17a[35] 21b[36]
10 10 10 9 9 10 10 Thou shalt not covet (neighbor’s wife) 17b[37] 21a[38]
10 10 10 10 10 10 10 Thou shalt not covet (neighbor’s servants, animals, or anything else) 17c[39] 21c[40]
  • All scripture quotes above are from the King James Version. Click on verses at top of columns for other versions.

Religious interpretations

The Ten Commandments concern matters of fundamental importance in both Judaism and Christianity: the greatest obligation (to worship only God), the greatest injury to a person (murder), the greatest injury to family bonds (adultery), the greatest injury to commerce and law (bearing false witness), the greatest inter-generational obligation (honor to parents), the greatest obligation to community (truthfulness), the greatest injury to moveable property (theft).[41]

The Ten Commandments are written with room for varying interpretation, reflecting their role as a summary of fundamental principles.[16][41][42][43] They are not as explicit[41] or detailed as rules[44] or many other biblical laws and commandments, because they provide guiding principles that apply universally, across changing circumstances. They do not specify punishments for their violation. Their precise import must be worked out in each separate situation.[44]

The Bible indicates the special status of the Ten Commandments among all other Old Testament laws in several ways. They have a uniquely terse style.[45] Of all the biblical laws and commandments, the Ten Commandments alone[45] were “written with the finger of God” (Exodus 31:18). And lastly, the stone tablets were placed in the Ark of the Covenant (Exodus 25:21).[45]

Judaism

In Judaism, the Ten Commandments provide God’s universal and timeless standard of right and wrong, unlike the other 613 commandments in the Torah, which include, for example, various duties and ceremonies such as the kashrut dietary laws and now unobservable rituals to be performed by priests in the Holy Temple.[46] They form the basis of Jewish law.[47] Jewish tradition considers the Ten Commandments the theological basis for the rest of the commandments; a number of works (starting with Rabbi Saadia Gaon) have made groupings of the commandments according to their links with the Ten Commandments.[citation needed]

The traditional Rabbinical Jewish belief is that the observance of these commandments and the other mitzvot are required solely of the Jewish people, and that the laws incumbent on humanity in general are outlined in the seven Noahide laws (several of which overlap with the Ten Commandments). In the era of the Sanhedrintransgressing any one of six of the Ten Commandments theoretically carried the death penalty, the exceptions being the First Commandment, honoring your father and mother, saying God’s name in vain, and coveting, though this was rarely enforced due to a large number of stringent evidentiary requirements imposed by theoral law.[48]

The two tablets

Main article: Tablets of Stone

The arrangement of the commandments on the two tablets is interpreted in different ways in the classical Jewish tradition. Rabbi Hanina ben Gamaliel says that each tablet contained five commandments, “but the Sages say ten on one tablet and ten on the other”, that is, that the tablets were duplicates.[49] This can be compared to diplomatic treaties of Ancient Egypt, in which a copy was made for each party.[50]

According to the Talmud, the compendium of traditional Rabbinic Jewish law, tradition, and interpretation, one interpretation of the biblical verse “the tablets were written on both their sides”,[51] is that the carving went through the full thickness of the tablets, yet was miraculously legible from both sides.[52]

Use in Jewish ritual

The Ten Commandments on a glass plate

During the period of the Second Temple, the Ten Commandments were recited daily.[53] The Mishnah records that in the Temple, it was the practice to recite them every day before the reading of the Shema Yisrael (as preserved, for example, in the Nash Papyrus, a Hebrew manuscript fragment from 150–100 BCE found in Egypt, containing a version of the ten commandments and the beginning of the Shema); but that this practice was abolished in the synagogues so as not to give ammunition to heretics who claimed that they were the only important part of Jewish law,[54][55] or to dispute a claim by early Christians that only the Ten Commandments were handed down at Mount Sinai rather than the whole Torah.[53]

In later centuries, rabbis continued to omit the Ten Commandments from daily liturgy in order to prevent a confusion among Jews that they are only bound by the Ten Commandments, and not also by many other biblical and talmudic laws, such as the requirement to observe holy days other than the sabbath.[53]

Today, the Ten Commandments are heard in the synagogue three times a year: as they come up during the readings of Exodus and Deuteronomy, and during the festival of Shavuot.[53] The Exodus version is read in parashat Yitro around late January–February, and on the festival of Shavuot, and the Deuteronomy version in parashat Va’etchanan in August–September. In some traditions, worshipers rise for the reading of the Ten Commandments to highlight their special significance[53] though many rabbis, including Maimonides, have opposed this custom since one may come to think that the Ten Commandments are more important than the rest of the Mitzvot.[56]

In printed Chumashim, as well as in those in manuscript form, the Ten Commandments carry two sets of cantillation marks. The ta’am ‘elyon (upper accentuation), which makes each Commandment into a separate verse, is used for public Torah reading, while the ta’am tachton (lower accentuation), which divides the text into verses of more even length, is used for private reading or study. The verse numbering in Jewish Bibles follows the ta’am tachton. In Jewish Bibles the references to the Ten Commandments are therefore Exodus 20:2–14 and Deuteronomy 5:6–18.

Samaritan

The Samaritan Pentateuch varies in the Ten Commandments passages, both in that the Samaritan Deuteronomical version of the passage is much closer to that in Exodus, and in that Samaritans count as nine commandments what others count as ten. The Samaritan tenth commandment is on the sanctity of Mount Gerizim.

The text of the Samaritan tenth commandment follows:

And it shall come to pass when the Lord thy God will bring thee into the land of the Canaanites whither thou goest to take possession of it, thou shalt erect unto thee large stones, and thou shalt cover them with lime, and thou shalt write upon the stones all the words of this Law, and it shall come to pass when ye cross the Jordan, ye shall erect these stones which I command thee upon Mount Gerizim, and thou shalt build there an altar unto the Lord thy God, an altar of stones, and thou shalt not lift upon them iron, of perfect stones shalt thou build thine altar, and thou shalt bring upon it burnt offerings to the Lord thy God, and thou shalt sacrifice peace offerings, and thou shalt eat there and rejoice before the Lord thy God. That mountain is on the other side of the Jordan at the end of the road towards the going down of the sun in the land of the Canaanites who dwell in the Arabah facing Gilgal close by Elon Moreh facing Shechem.[57]

Christianity

Christians believe that the Ten Commandments have divine authority and continue to be valid, though they have different interpretations and uses of them.[58]Through most of Christian history, the decalogue has been considered a summary of God’s law and standard of behavior, and has been central to Christian life, piety, and worship.[59]

References in the New Testament

During his Sermon on the Mount, Jesus explicitly referenced the prohibitions against murder and adultery. In Matthew 19:16-19 Jesus repeated five of the Ten Commandments, followed by that commandment called “the second” (Matthew 22:34-40) after the first and great commandment.

And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.

In his Epistle to the Romans, Paul the Apostle also mentioned five of the Ten Commandments and associated them with the neighbourly love commandment.

Romans 13:8 Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.
10 Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.

— Romans 13:8-10 KJV

Roman Catholicism

In Roman Catholicism, Jesus freed Christians from Jewish religious law, but not from their obligation to keep the Ten Commandments.[60] They are to the moral order what the creation story is to the natural order.[60]

According to the Catechism of the Catholic Church—the official exposition of the Catholic Church‘s Christian beliefs—the Commandments are considered essential for spiritual good health and growth,[61] and serve as the basis for social justice.[62] Church teaching of the Commandments is largely based on the Old and New Testaments and the writings of the early Church Fathers.[63] In the New Testament, Jesus acknowledged their validity and instructed his disciples to go further, demanding a righteousness exceeding that of the scribes and Pharisees.[64] Summarized by Jesus into two “great commandments” that teach the love of God and love of neighbor,[65] they instruct individuals on their relationships with both.

Orthodox

The Eastern Orthodox Church holds its moral truths to be chiefly contained in the Ten Commandments.[66] A confession begins with the Confessor reciting the Ten Commandments and asking the penitent which of them he has broken.[67]

Protestantism

See also: Law and Gospel

Even after rejecting the Roman Catholic moral theology, giving more importance to biblical law in order to better hear and be moved by the gospel, early Protestant theologians still took the Ten Commandments to be the starting point of Christian moral life.[68] Different versions of Christianity have varied in how they have translated the bare principles into the specifics that make up a full Christian ethic.[68] Where Catholicism emphasizes taking action to fulfill the Ten Commandments, Protestantism uses the Ten Commandments for two purposes: to outline the Christian life to each person, and to make each person realize, through their failure to live that life, that they lack the ability to do it on their own.[68]

A Christian school in India displays the Ten Commandments

Lutheranism

The Lutheran division of the commandments follows the one established by St. Augustine, following the then current synagogue scribal division. The first three commandments govern the relationship between God and humans, the fourth through eighth govern public relationships between people, and the last two govern private thoughts. See Luther’s Small Catechism[69] and Large Catechism.[17]

The Church of Jesus Christ of Latter-day Saints[edit]

According to The Church of Jesus Christ of Latter-day Saints (LDS) doctrine, Jesus completed rather than rejected the Mosaic Law.[70] The Ten Commandments are considered eternal gospel principles necessary for exaltation.[71] They appear in the Book of Mosiah 12:34–36,[72] 13:15–16,[73] 13:21–24[74] and Doctrine and Covenants.[71] In Mosiah, a prophet named Abinadi taught the Ten Commandments in the court of King Noah and was martyred for his righteousness.[75] Abinadi knew the Ten Commandments from the brass plates.[76]

In an October, 2010 address, LDS president and prophet Thomas S. Monson taught “The Ten Commandments are just that — commandments. They are not suggestions.”[77]

Strangites[edit]

One Mormon fundamentalist faction, the Church of Jesus Christ of Latter Day Saints (Strangite), offers a unique version of the Ten Commandments that is not found in any other religious tradition—including other Latter Day Saint churches. In his Book of the Law of the Lord, which Strangite founder James J. Strangclaimed to be the long-lost Plates of Laban described in the Book of Mormon, Strang offers a commandment which no other version of the Ten Commandments has: “Thou shalt love thy neighbor as thyself,”[78] (which appears in the Hebrew Bible in Leviticus 19:18 and five times in the New Testament). In his “Note on the Decalogue,”[79] Strang asserted that no other version of the Decalogue contains more than nine commandments. He equally speculated that his fourth commandment was lost perhaps as early as Josephus‘ time (circa 37-100 AD). Strang’s version of the Decalogue (together with the rest of his teaching) are rejected by the mainline LDS Church, together with all other non-Strangite Mormon factions.

New Covenant Theology

Main article: New Covenant Theology

New Covenant Theology (NCT) is a recently expressed Christian theological view of redemptive history which claims that all Old Covenant laws have beencancelled[80] in favor of the Law of Christ or New Covenant law of the New Testament. This can be summarized as the ethical expectation found in the New Testament. New Covenant Theology does not reject all religious law, they only reject Old Covenant law. NCT is in contrast with other views on biblical law in that most others do not believe the Ten Commandments and Divine laws of the Old Covenant have been cancelled and prefer the term “Supersessionism” (rather than “cancelled” or “abrogated”) for the rest. In 2001, Richard Barcellos, an associate professor and pastor of a Reformed Baptist Church in California, published a critique of NCT for proposing that the Ten Commandments have been cancelled.[81]

Islam

The Qur’an includes a version of the Ten Commandments in sura Al-An’am 6:151:

  • “Say: “Come, I will rehearse what Allah hath (really) prohibited you from”: Join not anything with Him; be good to your parents; kill not your children on a plea of want;- We provide sustenance for you and for them;- come not nigh to indecent deeds. Whether open or secret; take not life, which Allah hath made sacred, except by way of justice and law: thus doth He command you, that ye may learn wisdom. And come not nigh to the orphan’s property, except to improve it, until he attain the age of full strength; give measure and weight with (full) justice;- no burden do We place on any soul, but that which it can bear;- whenever ye speak, speak justly, even if a near relative is concerned; and fulfill the Covenant of Allah. thus doth He command you, that ye may remember.”[82]

Another Chapter of The Qur’an also includes a version of the Ten Commandments in Al-Isra According to Hazrat Abdullah Ibn Abbas °the verses of Chapter 17Al-Isra are the Quranic version of the ten Commandments[83] Commandment 1 Verse 22 “Set not up with Allah any other ilah (god), (O man)!”[84] Commandment 2Verse 23 “And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour.” Verse 24 “And lower unto them the wing of submission and humility through mercy, and say: “My Lord! Bestow on them Your Mercy as they did bring me up when I was small.”[85] Commandment 3 Verse 26 “And give to the kindred his due and to the Miskin (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift .”[86] Commandment 4 Verse 29“And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty.”[87] Commandment 5 Verse 31 “And kill not your children for fear of poverty. We provide for them and for you. Surely, the killing of them is a great sin.”[88]Commandment 6 Verse 32 “And come not near to the unlawful sexual intercourse.”[89] Commandment 7 Verse 33 “And do not kill anyone which Allah has forbidden, except for a just cause.”[90] Commandment 8 Verse 34 “And come not near to the orphan’s property except to improve it, until he attains the age of full strength.”[91] Commandment 9 Verse 35 “And give full measure when you measure, and weigh with a balance that is straight.”[92] Commandment 10 Verse 36“And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge (e.g. one’s saying: “I have seen,” while in fact he has not seen, or “I have heard,” while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah).”[93]

:22-37[94]

Main points of interpretative difference

Sabbath day

Main articles: Sabbath in Christianity and Shabbat

Sabbath in Christianity is a weekly day of rest or religious observance, derived from the sabbath.[95] Non-Sabbatarianism is the principle of Christian liberty from being bound to physical sabbath observance. Most dictionaries provide both first-day and seventh-day definitions for “sabbath” and “Sabbatarian”, among other related uses.

Until the 2nd and 3rd century, Christians kept the Jewish Sabbath[citation needed], which occurs from Friday night to Saturday night each week. Observing the Sabbath on Sunday, the day of resurrection, gradually became the dominant Christian practice from the Jewish-Roman wars onward. Before then, Christianity was predominantly still a Jewish sect. The Church’s general repudiation of Jewish practices during this period is apparent in the Council of Laodicea (4th Century AD) where Canons 37–38 state: “It is not lawful to receive portions sent from the feasts of Jews or heretics, nor to feast together with them” and “It is not lawful to receive unleavened bread from the Jews, nor to be partakers of their impiety”.[96]

Canon 29 of the Laodicean council specifically refers to the sabbath: “Christians must not judaize by resting on the [Jewish] Sabbath, but must work on that day, rather honoring the Lord’s Day; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema (excommunicated) from Christ.”[96]

Killing or murder

Main article: You shall not murder

The Sixth Commandment, as translated by the Book of Common Prayer (1549).
The image is from the altar screen of the Temple Church near the Law Courts in London.

Multiple translations exist of the fifth/sixth commandment; the Hebrew words לא תרצח (lo tirtzach) are variously translated as “thou shalt not kill” or “thou shalt not murder”.[97]

The imperative is against unlawful killing resulting in bloodguilt.[98] The Hebrew Bible contains numerous prohibitions against unlawful killing, but also allows for justified killing in the context of warfare (1Kings 2:5–6), capital punishment(Leviticus 20:9–16) and self-defence (Exodus 22:2–3). The New Testament is in agreement that murder is a grave moral evil,[99] and maintains the Old Testament view of bloodguilt.[100]

You shall not steal

Main article: You shall not steal

Significant voices among academic theologians (such as German Old Testament scholar Albrecht Alt: Das Verbot des Diebstahls im Dekalog (1953)) suggest that commandment “you shall not steal” was originally intended against stealing people—against abductions and slavery, in agreement with the Talmudic interpretation of the statement as “you shall not kidnap” (Sanhedrin 86a).

Idolatry

In Christianity’s earliest centuries, some Christians had informally adorned their homes and places of worship with images of Christ and the saints, while some thought it inappropriate. No church council had ruled on whether such practices constituted idolatry. The controversy reached crisis level in the 8th century, during the period of iconoclasm: the smashing of icons.[101]

In 726, Emperor Leo III ordered all images removed from all churches; in 730, a council forbade veneration of images, citing the Second Commandment; in 787, theSeventh Ecumenical Council reversed the preceding rulings, condemning iconoclasm and sanctioning the veneration of images; in 815, Leo V called yet another council, which reinstated iconoclasm; in 843, Empress Theodora again reinstated veneration of icons.[101] This mostly settled the matter until the Protestant Reformation, when John Calvin declared that the ruling of the Seventh Ecumenical Council “emanated from Satan”.[101] Protestant iconoclasts at this time destroyed statues, pictures, stained glass, and artistic masterpieces.[101]

The Eastern Orthodox Church celebrates Theodora’s restoration of the icons every year on the First Sunday of Great Lent.[101] Eastern Orthodox tradition teaches that while images of God, the Father, remain prohibited, depictions of Jesus as the incarnation of God as a visible human are permissible. To emphasize the theological importance of the incarnation, the Orthodox Church encourages the use of icons in church and private devotions, but prefers a two-dimensional depiction[102] as a reminder of this theological aspect. Icons depict the spiritual dimension of their subject rather than attempting a naturalistic portrayal.[101] In modern use (usually as a result of Roman Catholic influence), more naturalistic images and images of the Father, however, also appear occasionally in Orthodox churches, but statues, i.e. three-dimensional depictions, continue to be banned.[102]

The Roman Catholic Church holds that one may build and use “likenesses”, as long as the object is not worshipped. Many Roman Catholic Churches and services feature images; some feature statues. For Roman Catholics, this practice is understood as fulfilling the Second Commandment, as they understand that these images are not being worshipped.[citation needed]

For Jews and Muslims, veneration violates the Second Commandment. Jews and Muslims read this commandment as prohibiting the use of idols and images in any way. For this reason, Jewish Temples and Islamic Mosques do not have pictures of God, saints or prophets.[citation needed]

Some Protestants will picture Jesus in his human form, while refusing to make any image of God or Jesus in Heaven.[citation needed]

Strict Amish people forbid any sort of image, such as photographs.[citation needed]

Adultery

Originally this commandment forbade male Israelites to have sexual intercourse with the wife of another Israelite, though Israelite men were not forbidden to have sexual intercourse with the slaves belonging to their own household. Sexual intercourse between an Israelite man, even if he was married, and an unmarried or unbetrothed woman was not considered as adultery.[103] This concept of adultery stems from the economic aspect of Israelite marriage, as adultery constituted a violation of the husband’s exclusive right to his wife, whereas the wife, as the husband’s possession, had no such right.[104]

Critical historical analysis

Early theories

Critical scholarship is divided over its interpretation of the ten commandment texts.

In Julius Wellhausen‘s classic documentary hypothesis of the formation of the Pentateuch (see JEDP), first published in 1878, Exodus 20-23 and 34 were composed by the J or Jahwist writer and “might be regarded as the document which formed the starting point of the religious history of Israel.”[105] Deuteronomy 5 then reflects King Josiah’s attempt to link the document produced by his court to the older Mosaic tradition.

In a 2002 analysis of the history of this position, Bernard M. Levinson argued that this reconstruction assumes a Christian perspective, and dates back to Johann Wolfgang von Goethe‘s polemic against Judaism, which asserted that religions evolve from the more ritualistic to the more ethical. Goethe thus argued that the Ten Commandments revealed to Moses at Mt. Sinai would have emphasized rituals, and that the “ethical” Decalogue Christians recite in their own churches was composed at a later date, when Israelite prophets had begun to prophesy the coming of the messiah, Jesus Christ. Levinson points out that there is no evidence, internal to the Hebrew Bible or in external sources, to support this conjecture. He concludes that its vogue among later critical historians represents the persistence of this polemic that the supersession of Judaism by Christianity is part of a longer history of progress from the ritualistic to the ethical.[106]

By the 1930s, historians who accepted the basic premises of multiple authorship had come to reject the idea of an orderly evolution of Israelite religion. Critics instead began to suppose that law and ritual could be of equal importance, while taking different form, at different times. This means that there is no longer any a priori reason to believe that Exodus 20:2–17 and Exodus 34:10–28 were composed during different stages of Israelite history. For example, critical historian John Bright also dates the Jahwist texts to the tenth century BCE, but believes that they express a theology that “had already been normalized in the period of the Judges” (i.e., of the tribal alliance).[107] He concurs about the importance of the decalogue as “a central feature in the covenant that brought together Israel into being as a people”[108] but views the parallels between Exodus 20 and Deuteronomy 5, along with other evidence, as reason to believe that it is relatively close to its original form and Mosaic in origin.[109]

Hittite treaties

According to John Bright, however, there is an important distinction between the Decalogue and the “book of the covenant” (Exodus 21-23 and 34:10–24). The Decalogue, he argues, was modeled on the suzerainty treaties of the Hittites (and other Mesopotamian Empires), that is, represents the relationship between God and Israel as a relationship between king and vassal, and enacts that bond.[110]

“The prologue of the Hittite treaty reminds his vassals of his benevolent acts.. (compare with Exodus 20:2 “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery”). The Hittite treaty also stipulated the obligations imposed by the ruler on his vassals, which included a prohibition of relations with peoples outside the empire, or enmity between those within.”[111] (Exodus 20:3: “You shall have no other gods before Me”). Viewed as a treaty rather than a law code, its purpose is not so much to regulate human affairs as to define the scope of the king’s power.[112]

Julius Morgenstern argued that Exodus 34 is distinct from the Jahwist document, identifying it with king Asa’s reforms in 899 BCE.[113] Bright, however, believes that like the Decalogue this text has its origins in the time of the tribal alliance. The book of the covenant, he notes, bears a greater similarity to Mesopotamian law codes (e.g. the Code of Hammurabi which was inscribed on a stone stele). He argues that the function of this “book” is to move from the realm of treaty to the realm of law: “The Book of the Covenant (Ex., chs. 21 to 23; cf. ch. 34), which is no official state law, but a description of normative Israelite judicial procedure in the days of the Judges, is the best example of this process.”[114] According to Bright, then, this body of law too predates the monarchy.[115]

Hilton J. Blik writes that the phrasing in the Decalogue’s instructions suggests that it was conceived in a mainly polytheistic milieu, evident especially in the formulation of “no-other-gods-before-me” commandment.[116]

Dating

If the Ten Commandments are based on Hittite forms that would date it somewhere between the 14th-12th century BCE.[117] Archaeologists Israel Finkelstein andNeil Asher Silberman argue that “the astonishing composition came together … in the seventh century BCE”.[118] Critical scholar Yehezkel Kaufmann (1960) dates the oral form of the covenant to the time of Josiah.[119] An even later date (after 586 BCE) is suggested by David H. Aaron.[120]

The Ritual Decalogue

Main article: Ritual Decalogue

Some proponents of the Documentary hypothesis have argued that the biblical text in Exodus 34:28[121] identifies a different list as the ten commandments, that of Exodus 34:11–27.[122] Since this passage does not prohibit murder, adultery, theft, etc., but instead deals with the proper worship of Yahweh, some scholars call it the “Ritual Decalogue“, and disambiguate the ten commandments of traditional understanding as the “Ethical Decalogue”.[123][124][125][126]

According to these scholars the Bible includes multiple versions of events. On the basis of many points of analysis including linguistic it is shown as a patchwork of sources sometimes with bridging comments by the editor (Redactor) but otherwise left intact from the original, frequently side by side.[127]

Richard Elliott Friedman argues that the Ten Commandments at Exodus 20:1–17 “does not appear to belong to any of the major sources. It is likely to be an independent document, which was inserted here by the Redactor.”[128] In his view, the Covenant Code follows that version of the Ten Commandments in the northern Israel E narrative. In the J narrative in Exodus 34 the editor of the combined story known as the Redactor (or RJE), adds in an explanation that these are a replacement for the earlier tablets which were shattered. “In the combined JE text, it would be awkward to picture God just commanding Moses to make some tablets, as if there were no history to this matter, so RJE adds the explanation that these are a replacement for the earlier tablets that were shattered.”[129]

He writes that Exodus 34:14–26 is the J text of the Ten Commandments: “The first two commandments and the sabbath commandment have parallels in the other versions of the Ten Commandments. (Exodus 20 and Deuteronomy 5). … The other seven commandments here are completely different.”[130] He suggests that differences in the J and E versions of the Ten Commandments story are a result of power struggles in the priesthood. The writer has Moses smash the tablets “because this raised doubts about the Judah’s central religious shrine”.[131]

According to Kaufmann, the Decalogue and the book of the covenant represent two ways of manifesting God’s presence in Israel: the Ten Commandments taking the archaic and material form of stone tablets kept in the ark of the covenant, while the book of the covenant took oral form to be recited to the people.[119]

United States debate over display on public property

Picture of a large stone monument displaying the ten commandments with the Texas State Capitol in Austin in the background. The picture was part of a news release Wednesday, March second, 2005, by then Attorney General Abbott.

Ten Commandments display at theTexas State Capitol in Austin.

European Protestants replaced some visual art in their churches with plaques of the Ten Commandments after the Reformation. In England, such “Decalogue boards” also represented the English monarch’s emphasis on rule of royal law within the churches. In the United States, images of Moses and the tablets of the Decalogue also claim biblical roots to U.S. law (as on the pediment of the Supreme Court building in Washington). Images of the Ten Commandments, then, have long been contested symbols for the relationship of religion to national law.[132]

In the 1950s and 1960s, the Fraternal Order of Eagles placed hundreds, perhaps thousands, of Ten Commandments displays in courthouses and school rooms, including many stone monuments on courthouse property.[133] Because displaying the commandments can reflect a sectarian position if they are numbered (see above), the Eagles developed an ecumenical version that omitted the numbers, as on the monument at the Texas capitol (shown here). Hundreds of monuments were also placed by director Cecil B. DeMille as a publicity stunt to promote his 1956 film The Ten Commandments.[134] Placing the plaques and monuments to the Ten Commandments in and around government buildings was another expression of mid-twentieth century U.S. civil religion, along with adding the phrase “under God” to the Pledge of Allegiance.[132]

By the beginning of the twenty-first century in the U.S., however, Decalogue monuments and plaques in government spaces had become a legal battleground between religious as well as political liberals and conservatives. Organizations such as the American Civil Liberties Union (ACLU) and Americans United for Separation of Church and State launched lawsuits challenging the posting of the ten commandments in public buildings. The ACLU has been supported by a number of religious groups (such as the Presbyterian Church (U.S.A.),[135] and the American Jewish Congress[136]), both because they do not want government to be issuing religious doctrine and because they feel strongly that the commandments are inherently religious. Many commentators see this issue as part of a widerculture war between liberal and conservative elements in American society. In response to the perceived attacks on traditional society, other legal organizations, such as the Liberty Counsel, have risen to advocate the conservative interpretation. Many Christian conservatives have taken the banning of officially sanctioned prayer from public schools by the U.S. Supreme Court as a threat to the expression of religion in public life. In response, they have successfully lobbied many state and local governments to display the ten commandments in public buildings.

Those who oppose the posting of the ten commandments on public property argue that it violates the establishment clause of the First Amendment to the Constitution of the United States. In contrast, groups like the Fraternal Order of Eagles who support the public display of the ten commandments claim that the commandments are not necessarily religious but represent the moral and legal foundation of society, and are appropriate to be displayed as a historical source of present-day legal codes. Also, some argue like Judge Roy Moore that prohibiting the public practice of religion is a violation of the first amendment’s guarantee offreedom of religion.[132]

The Ten Commandments by Lucas Cranach the Elder in the townhall ofWittenberg, (detail)

U.S. courts have often ruled against displays of the Ten Commandments on government property. They conclude that the ten commandments are derived from Judeo-Christian religions, to the exclusion of others: the statement “Thou shalt have no other gods before me” excludes non-monotheistic religions like Hinduism, for example. Whether the Constitution prohibits the posting of the commandments or not, there are additional political and civil rights issues regarding the posting of what is construed as religious doctrine. Excluding religions that have not accepted the ten commandments creates the appearance of impropriety. The courts have been more accepting, however, of displays that place the Ten Commandments in a broader historical context of the development of law.

One result of these legal cases has been that proponents of displaying the Ten Commandments have sometimes surrounded them with other historical texts to portray them as historical, rather than religious. Another result has been that other religious organizations have tried to put monuments to their laws on public lands. For example, an organization calledSummum has won court cases against municipalities in Utah for refusing to allow the group to erect a monument of Summum aphorisms next to the ten commandments. The cases were won on the grounds that Summum’s right to freedom of speech was denied and the governments had engaged in discrimination. Instead of allowing Summum to erect its monument, the local governments chose to remove their ten commandments.

Cultural references

Two famous films of this name were directed by Cecil B. DeMille: a silent movie released in 1923 starring Theodore Roberts as Moses and a colour VistaVisionversion of 1956, starring Charlton Heston as Moses.

Both The Decalogue, a 1989 Polish film series directed by Krzysztof Kieślowski, and The Ten, a 2007 American film, use the ten commandments as a structure for 10 smaller stories.[137]

See also

https://en.wikipedia.org/wiki/Ten_Commandments

The Communist Manifesto

From Wikipedia, the free encyclopedia
The Communist Manifesto
Communist-manifesto.png

First edition, in German
Author Karl Marx and Friedrich Engels
Country United Kingdom
Language German (translated into several world languages)
Genre Manifesto
Publication date
21 February 1848

The Communist Manifesto (originally Manifesto of the Communist Party) is an 1848 political pamphlet by German philosophers Karl Marx and Friedrich Engels. Commissioned by the Communist League and originally published in London (in the German language as Manifest der kommunistischen Partei) just as the revolutions of 1848 began to erupt, the Manifesto was later recognised as one of the world’s most influential political manuscripts. It presents an analytical approach to the class struggle (historical and present) and the problems of capitalism and the capitalist mode of production, rather than a prediction of communism’s potential future forms.

The Communist Manifesto summarises Marx and Engels’ theories about the nature of society and politics, that in their own words, “The history of all hitherto existing society is the history of class struggles”. It also briefly features their ideas for how the capitalist society of the time would eventually be replaced by socialism, and then finally communism.

Synopsis

A spectre is haunting Europe—the spectre of communism.

— Opening sentence

Karl Marx and Friedrich Engels, authors of the Manifesto

The Communist Manifesto is divided into a preamble and four sections, the last of these a short conclusion.

Preamble

The introduction begins by proclaiming “A spectre is haunting Europe—the spectre of communism. All the powers of old Europe have entered into a holy alliance to exorcise this spectre”. Pointing out that parties everywhere—including those in government and those in the opposition—have flung the “branding reproach of communism” at each other, the authors infer from this that the powers-that-be acknowledge communism to be a power in itself. Subsequently, the introduction exhorts Communists to openly publish their views and aims, to “meet this nursery tale of the spectre of communism with a manifesto of the party itself”.

Bourgeois and Proletarians

The first section of the Manifesto, “Bourgeois and Proletarians”, elucidates the materialist conception of history, that “the history of all hitherto existing society is the history of class struggles”. Societies have always taken the form of an oppressed majority living under the thumb of an oppressive minority. In capitalism, the industrial working class, or proletariat, engage in class struggle against the owners of the means of production, thebourgeoisie. As before, this struggle will end in a revolution that restructures society, or the “common ruin of the contending classes”. The bourgeoisie, through the “constant revolutionising of production [and] uninterrupted disturbance of all social conditions” have emerged as the supreme class in society, displacing all the old powers of feudalism. The bourgeoisie constantly exploits the proletariat for its labour power, creating profit for themselves accumulating capital. However, by doing so the bourgeoisie “are its own grave-diggers”; the proletariat inevitably will become conscious of their own potential and rise to power through revolution, overthrowing the bourgeoisie.

Proletarians and Communists

“Proletarians and Communists”, the second section, starts by stating the relationship of conscious communists to the rest of the working class. The communists’ party will not oppose other working-class parties, but unlike them, it will express the general will and defend the common interests of the world’s proletariat as a whole, independent of all nationalities. The section goes on to defend communism from various objections, such as the claim that communists advocate “free love“, and the claim that people will not perform labour in a communist society because they have no incentive to work. The section ends by outlining a set of short-term demands—among them a progressive income tax; abolition of inheritances; free public education etc.—the implementation of which would be a precursor to a stateless and classless society.
List of short-term demands, also known as the ten planks:

1. Abolition of private property and the application of all rents of land to public purposes.

2. A heavy progressive or graduated income tax.

3. Abolition of all rights of inheritance.

4. Confiscation of the property of all emigrants and rebels.

5. Centralisation of credit in the hands of the state, by means of a national bank with State capital and an exclusive monopoly.

6. Centralisation of the means of communications and transportation in the hands of the State.

7. Extension of factories and instruments of production owned by the state, the bringing into cultivation of waste lands, and the improvement of the soil generally in accordance with a common plan.

8. Equal liability of all to labor. Establishment of industrial armies, especially for agriculture.

9. Combination of agriculture with manufacturing industries, gradual abolition of the distinction between town and country, by a more equitable distribution of population over the country.

10. Free education for all children in public schools. Abolition of children’s factory labor in its present form. Combination of education with industrial production.[1]

Socialists and Communist Literature

The third section, “Socialist and Communist Literature”, distinguishes communism from other socialist doctrines prevalent at the time—these being broadly categorised as Reactionary Socialism; Conservative or Bourgeois Socialism; and Critical-Utopian Socialism and Communism. While the degree of reproach toward rival perspectives varies, all are dismissed for advocating reformism and failing to recognise the pre-eminent revolutionary role of the working class. “Position of the Communists in Relation to the Various Opposition Parties”, the concluding section of the Manifesto, briefly discusses the communist position on struggles in specific countries in the mid-nineteenth century such as France, Switzerland, Poland, and Germany, this last being “on the eve of a bourgeois revolution”, and predicts that a world revolution will soon follow. It ends by declaring an alliance with the social democrats, boldly supporting other communist revolutions, and calling for united international proletarian action.

Writing

Only surviving page from the first draft of the Manifesto, handwritten by Marx

Friedrich Engels has often been credited with composing the first drafts which led to the Communist Manifesto. In July 1847, Engels was elected into the Communist League, where he was assigned to draw up a catechism. This became the Draft of a Communist Confession of Faith. It contained almost two dozen questions that expressed the ideas of both Engels and Karl Marx at the time. In October 1847, Engels composed his second draft for the League, The Principles of Communism (which went unpublished until 1914). Once commissioned by the Communist League, Marx combined these drafts with Engels’ 1844 work The Condition of the Working Class in England to write the Communist Manifesto.[2]

Although the names of both Engels and Marx appear on the title page alongside the “persistent assumption of joint-authorship”, Engels, in the preface to the 1883 German edition of the Manifesto, said it was “essentially Marx’s work” and that “the basic thought… belongs solely and exclusively to Marx.”[3] Engels wrote after Marx’s death:

I cannot deny that both before and during my forty years’ collaboration with Marx I had a certain independent share in laying the foundations of the theory, but the greater part of its leading basic principles belongs to Marx … Marx was a genius; we others were at best talented. Without him the theory would not be by far what it is today. It therefore rightly bears his name.[4]

Despite Engels’s modesty in this quotation, he made major contributions to the Manifesto, starting with the suggestion to abandon “the form of a catechism and entitle it the Communist Manifesto.” Moreover, Engels joined Marx in Brussels for the writing of the Manifesto. There is no evidence of what his contributions to the final writing were, but the Manifesto bears the stamp of Marx’s more rhetorical writing style. Nevertheless, it seems clear that Engels’s contributions justify his name’s appearance on the title page after Marx’s.[5]

Publication

Initial publication and obscurity, 1848–72

A scene from the German March Revolution in Berlin, 1848

In late February 1848, the Manifesto was anonymously published by the Workers’ Educational Association (Communistischer Arbeiterbildungsverein) at 46 Liverpool Street in the City of London. Written in German, the 23-page pamphlet was titled Manifest der kommunistischen Partei and had a dark-green cover. It was reprinted thrice and serialised in the Deutsche Londoner Zeitung, a newspaper for German émigrés. On 4 March, one day after the serialisation in theZeitung began, Marx was expelled by Belgian police. Two weeks later, around 20 March, a thousand copies of the Manifestoreached Paris, and from there to Germany in early April. In April–May the text was corrected for printing and punctuation mistakes; Marx and Engels would use this 30-page version as the basis for future editions of the Manifesto.

Although the Manifesto‍ ’​s prelude announced that it was “to be published in the English, French, German, Italian, Flemish and Danish languages”, the initial printings were only in German. Polish and Danish translations soon followed the German original in London, and by the end of 1848, a Swedish translation was published with a new title—The Voice of Communism: Declaration of the Communist Party. In June–November 1850 the Manifesto of the Communist Party was published in English for the first time when George Julian Harney serialised Helen Macfarlane‘s translation in his Chartist magazine The Red Republican. (“A frightful hobgoblin stalks throughout Europe”, her version begins, “We are haunted by a ghost, the ghost of Communism…”[6]) For her translation, the Lancashire-based Macfarlane probably consulted Engels, whose own English translation had been abandoned half way. Harney’s introduction revealed the Manifesto‍ ’​s hitherto-anonymous authors’ identities for the first time.

Immediately after the Cologne Communist Trial of late 1852, the Communist League disbanded itself.

Soon after the Manifesto was published, Paris erupted in revolution to overthrow King Louis Philippe. The Manifesto played no role in this; a French translation was not published in Paris until just before the working-class June Days Uprising was crushed. Its influence in the Europe-wide revolutions of 1848 was restricted to Germany, where the Cologne-based Communist League and its newspaper Neue Rheinische Zeitung, edited by Marx, played an important role. Within a year of its establishment, in May 1849, the Zeitung was suppressed; Marx was expelled from Germany and had to seek lifelong refuge in London. In 1851, members of the Communist League’s central board were arrested by the Prussian police. At theirtrial in Cologne 18 months later in late 1852 they were sentenced to 3–6 years’ imprisonment. For Engels, the revolution was “forced into the background by the reaction that began with the defeat of the Paris workers in June 1848, and was finally excommunicated ‘by law’ in the conviction of the Cologne Communists in November 1852”.

After the defeat of the 1848 revolutions the Manifesto fell into obscurity, where it remained throughout the 1850s and 1860s. Hobsbawm says that by November 1850 the Manifesto “had become sufficiently scarce for Marx to think it worth reprinting section III … in the last issue of his [short-lived] London magazine”. Over the next two decades only a few new editions were published; these include a Russian translation by Mikhail Bakunin in Geneva c. 1863 and a 1866 edition in Berlin—the first time the Manifesto was published in Germany. According to Hobsbawm, “By the middle 1860s virtually nothing that Marx had written in the past was any longer in print.”

Rise, 1872–1917

In the early 1870s, the Manifesto and its authors experienced a revival in fortunes. Hobsbawm identifies three reasons for this. The first is the leadership role Marx played in the International Workingmen’s Association (aka the First International). Secondly, Marx also came into much prominence among socialists—and equal notoriety among the authorities—for his support of the Paris Commune of 1871, elucidated in The Civil War in France. Lastly, and perhaps most significantly in the popularisation of the Manifesto, was the treason trial of German Social Democratic Party (SPD) leaders. During the trial prosecutors read the Manifesto out loud as evidence; this meant that the pamphlet could legally be published in Germany. Thus in 1872 Marx and Engels rushed out a new German-language edition, writing a preface that identified that several portions that became outdated in the quarter century since its original publication. This edition was also the first time the title was shortened to The Communist Manifesto (Das Kommunistische Manifest), and it became the bedrock the authors based future editions upon. Between 1871 and 1873, the Manifesto was published in over nine editions in six languages; in 1872 it was published in the United States for the first time, serialised in Woodhull & Claflin’s Weekly of New York City. However, by the mid 1870s the Communist Manifesto remained Marx and Engels’ only work to be even moderately well-known.

Over the next forty years, as social-democratic parties rose across Europe and parts of the world, so did the publication of the Manifesto alongside them, in hundreds of editions in thirty languages. Marx and Engels wrote a new preface for the 1882 Russian edition, translated by Georgi Plekhanov in Geneva (but later attributed to “the heroic Vera Zasulich” by Engels). In it they wondered if Russia could directly become a communist society, or if she would become capitalist first like other European countries. After Marx’s death in 1883, Engels alone provided the prefaces for five editions between 1888 and 1893. Among these is the 1888 English edition, translated by Samuel Moore and approved by Engels, who also provided notes throughout the text. It has been the standard English-language edition ever since.

The principle region of its influence, in terms of editions published, was in the “central belt of Europe”, from Russia in the east to France in the west. In comparison, the pamphlet had little impact on politics in southwest and southeast Europe, and moderate presence in the north. Outside Europe, Chinese and Japanese translations were published, as were Spanish editions in Latin America. This uneven geographical spread in the Manifesto‍ ’​s popularity reflected the development of socialist movements in a particular region as well as the popularity of Marxist variety of socialism there. There wasn’t always a strong correlation between a social-democratic party’s strength and the Manifesto‍ ’​s popularity in that country. For instance, the German SPD printed only a few thousand copies of the Communist Manifesto every year, but a few hundred thousand copies of the Erfurt Programme. Further, the mass-based social-democratic parties of the Second Internationaldid not require their rank and file to be well-versed in theory; Marxist works such as the Manifesto or Capital were read primarily by party theoreticians. On the other hand, small, dedicated militant parties and Marxist sects in the West took pride in knowing the theory; Hobsbawm says “This was the milieu in which ‘the clearness of a comrade could be gauged invariably from the number of earmarks on his Manifesto'”.

Ubiquity, 1917–present

The Bolshevik (1920) by Boris Kustodiev.Following the 1917 Bolshevik takeover of Russia Marx/Engels classics like theCommunist Manifesto were distributed far and wide.

Following the October Revolution of 1917 that swept the Vladimir Lenin-led Bolsheviks to power in Russia, the world’s firstsocialist state was founded explicitly along Marxist lines. The Soviet Union, which Bolshevik Russia would become a part of, was a single-party state under the rule of the Communist Party of the Soviet Union (CPSU). Unlike their mass-based counterparts of the Second International, the CPSU and other Leninist parties like it in the Third International expected their members to know the classic works of Marx, Engels and Lenin. Further, party leaders were expected to base their policy decisions on Marxist-Leninist ideology. Therefore works such as the Manifesto were required reading for the party rank-and-file.

Therefore the widespread dissemination of Marx and Engels’ works became an important policy objective; backed by a sovereign state, the CPSU had relatively inexhaustible resources for this purpose. Works by Marx, Engels and Lenin were published on a very large scale, and cheap editions of their works were available in several languages across the world. These publications were either shorter writings or they were compendia such as the various editions of Marx and Engels’Selected Works, or their Collected Works. This affected the destiny of the Manifesto in several ways. Firstly, in terms of circulation; in 1932 the American and British Communist Parties printed several hundred thousand copies of a cheap edition for “probably the largest mass edition ever issued in English”. Secondly the work entered political-science syllabi in universities, which would only expand after the Second World War. For its centenary in 1948, its publication was no longer the exclusive domain of Marxists and academicians; general publishers too printed theManifesto in large numbers. “In short, it was no longer only a classic Marxist document,” Hobsbawm noted, “it had become a political classic tout court.”

Even after the collapse of Marxism-Leninism in the 1990s, the Communist Manifesto remains ubiquitous; Hobsbawm says that “In states without censorship, almost certainly anyone within reach of a good bookshop, and certainly anyone within reach of a good library, not to mention the internet, can have access to it.” The 150th anniversary once again brought a deluge of attention in the press and the academia, as well as new editions of the book fronted by introductions to the text by academics. One of these, The Communist Manifesto: A Modern Edition by Verso, was touted by a critic in the London Review of Books as being a “stylish red-ribboned edition of the work. It is designed as a sweet keepsake, an exquisite collector’s item. In Manhattan, a prominent Fifth Avenue store put copies of this choice new edition in the hands of shop-window mannequins, displayed in come-hither poses and fashionable décolletage.”

Influence

Soviet Union stamp commemorating the 100th anniversary of the Manifesto

A number of 21st-century writers have commented on the Communist Manifesto‍ ’​s continuing relevance. Academic John Raines in 2002 noted that “In our day this Capitalist Revolution has reached the farthest corners of the earth. The tool of money has produced the miracle of the new global market and the ubiquitous shopping mall. Read The Communist Manifesto, written more than one hundred and fifty years ago, and you will discover that Marx foresaw it all.”[7] In 2003, the English Marxist Chris Harman stated:

There is still a compulsive quality to its prose as it provides insight after insight into the society in which we live, where it comes from and where its going to. It is still able to explain, as mainstream economists and sociologists cannot, today’s world of recurrent wars and repeated economic crisis, of hunger for hundreds of millions on the one hand and ‘overproduction’ on the other. There are passages that could have come from the most recent writings on globalisation.[8]

The continued relevance of the Marxist theories found within the text has also been supported by Alex Callinicos, editor ofInternational Socialism, who stated that “This is indeed a manifesto for the 21st century.”[9] Writing in The London Evening Standardin 2012, Andrew Neather cited Verso Books‘ 2012 re-edition of The Communist Manifesto, with an introduction by Eric Hobsbawm, as part of a resurgence of left-wing-themed ideas which includes the publication of Owen Jones‘ best-selling Chavs: The Demonization of the Working Class, and Jason Barker‘s documentary Marx Reloaded.[10]

However, not all scholars have praised it. Revisionist Marxist and reformist socialist Eduard Bernstein distinguished between “immature” early Marxism—as exemplified by the Communist Manifesto written by Marx and Engels in their youth—that he opposed for its violent Blanquist tendencies, and later “mature” Marxism that he supported.[11] This latter form refers to Marx in his later life acknowledging that socialism could be achieved through peaceful means through legislative reform in democratic societies.[12] Bernstein declared that the massive and homogeneous working-class claimed in the Communist Manifesto did not exist, and that contrary to claims of a proletarian majority emerging, the middle-class was growing under capitalism and not disappearing as Marx had claimed. Bernstein noted that the working-class was not homogeneous but heterogeneous, with divisions and factions within it, including socialist and non-socialist trade unions. Marx himself, later in his life, acknowledged that the middle-class was not disappearing, in his work Theories of Surplus Value (1863). The obscurity of the later work means that Marx’s acknowledgement of this error is not well known.[13]

George Boyer described the Manifesto as “very much a period piece, a document of what was called the ‘hungry’ 1840s.”[14]

Many have drawn attention to the passage in the Manifesto that seems to sneer at the stupidity of the rustic: “The bourgeoisie … draws all nations … into civilisation … It has created enormous cities … and thus rescued a considerable part of the population from the idiocy [sic!] of rural life”.[15] As Eric Hobsbawm noted, however:

[W]hile there is no doubt that Marx at this time shared the usual townsman’s contempt for, as well as ignorance of, the peasant milieu, the actual and analytically more interesting German phrase (“dem Idiotismus des Landlebens entrissen”) referred not to “stupidity” but to “the narrow horizons”, or “the isolation from the wider society” in which people in the countryside lived. It echoed the original meaning of the Greek term idiotes from which the current meaning of “idiot” or “idiocy” is derived, namely “a person concerned only with his own private affairs and not with those of the wider community”. In the course of the decades since the 1840s, and in movements whose members, unlike Marx, were not classically educated, the original sense was lost and was misread.[16]

End matter

Source text

References

https://en.wikipedia.org/wiki/The_Communist_Manifesto

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Is Pope Francis The First Watermelon Pope? – Green On The Outside, Red On The Inside — Trying To Convert Catholics To The Religion of Anti-Scientists Alarmist Socialists — Skeptical Capitalist Heretics Unite — Pope Francis Wrong On Science, Wrong On Economics, Not An Authority — Good Intentions Are Not Enough — Videos

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Pope Francis was about to take a major step backing the science behind ­human-driven global warming, and Philippe de Larminat was determined to change his mind.

A French doubter who authored a book arguing that solar activity — not greenhouse gases — was driving global warming, de Larminat sought a spot at a climate summit in April sponsored by the Vatican’s Pontifical Academy of Sciences. Nobel laureates would be there. So would U.N. Secretary General Ban Ki-moon, U.S. economist Jeffrey Sachs and others calling for dramatic steps to curb carbon emissions.

After securing a high-level meeting at the Vatican, he was told that, space permitting, he could join. He bought a plane ticket from Paris to Rome. But five days before the April 28 summit, de Larminat said, he received an e-mail saying there was no space left. It came after other scientists — as well as the powerful Vatican bureaucrat in charge of the academy — insisted he had no business being there.

“They did not want to hear an off note,” de Larminat said.

The incident highlights how climate-change doubters tried and failed to alter the landmark papal document unveiled last week — one that saw the leader of 1 billion Catholics fuse faith and reason and come to the conclusion that “denial” is wrong.

It marked the latest blow for those seeking to stop the reform-minded train that has become Francis’s papacy. It is one that has reinvigorated liberal Catholics even as it has sowed the seeds of resentment and dissent inside and outside the Vatican’s ancient walls.

Yet the battle lost over climate change also suggests how hard it may be for critics to blunt the power of a man who has become something of a juggernaut in an institution where change tends to unfold over decades, even centuries. More than anything, to those who doubt the human impact of global warming, the position staked out by Francis in his papal document, known as an encyclical, means a major defeat.

“This was their Waterloo,” said Kert Davies, executive director of the Climate Investigations Center, who has been tracking ­climate-change deniers for years. “They wanted the encyclical not to happen. And it happened.”

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Papal advisers say Francis signaled his intent to draft a major document on the environment soon after assuming the throne of St. Peter in March 2013. His interest in the topic dates to his days as a bishop in Buenos Aires, where Francis, officials say, was struck by the effects of floods and unsanitary conditions on Argentine shantytowns known as “misery villages.”

In January, Francis officially announced his goal of drafting the encyclical — saying after an official visit to the Philippines that he wanted to make a “contribution” to the debate ahead of a major U.N. summit on climate change in Paris in December.

But several efforts by those skeptical of the scientific consensus on climate change to influence the document appear to have come considerably later — in April — and, maybe, too late.

In late April, the Chicago-based Heartland Institute, a free-market group that serves as a hub of skepticism regarding the science of human-caused global warming, sent a delegation to the Vatican. As a Heartland news release put it, they hoped “to inform Pope Francis of the truth about climate science: There is no global warming crisis!”

It was meant to coincide with the same April meeting that de Larminat was trying to attend. Heartland’s activists were not part of the invited contingent, either, Heartland communications director Jim Lakely said.

“It was a side event,” he said. “We were outside the walls of the Vatican. We were at a hotel — literally, I could throw a football into St. Peter’s Square.”

Seven scientists and other experts gave speeches at the Heartland event, raising doubts about various aspects of the scientific consensus on climate change, even as several also urged the pope not to take sides in the debate. It’s impossible to know how that influenced those in the Vatican working on the pope’s document — which one Vatican official said was at “an advanced stage.” But Lakely said his group did not see much of its argument reflected in the final document.

“We all want the poor to live better lives, but we just don’t think the solution to that is to restrict the use of fossil fuels, because we don’t think CO2 is causing a climate crisis,” Lakely said. “So if that’s our message in a sentence, that message was not reflected in the encyclical, so there you go.”

http://www.washingtonpost.com/world/europe/how-climate-change-doubters-lost-a-papal-fight/2015/06/20/86af3182-15ce-11e5-8457-4b431bf7ed4c_story.html

Read Pope Francis’s full document on Climate Change

n the 192-page paper released Thursday, the pope lays out the argument for a new partnership between science and religion to combat human-driven climate change — a position bringing him immediately into conflict with skeptics, whom he chides for their “denial.” And you can also read 10 key excerpts from Pope Francis’s encyclical on the environment.

http://www.washingtonpost.com/news/acts-of-faith/wp/2015/06/18/read-pope-franciss-full-document-on-climate-change/

Pope Francis, in Sweeping Encyclical, Calls for Swift Action on Climate Change

In his encyclical, read by a nun at the Vatican on Thursday, Francis focused on the harm climate change poses to the poor. CreditMax Rossi/Reuters

Francis has made it clear that he hopes the encyclical will influence energy and economic policy and stir a global movement. He calls on ordinary people to press politicians for change. Catholic bishops and priests around the world are expected to discuss the encyclical in services on Sunday. But Francis is also reaching for a wider audience, asking in the document “to address every person living on this planet.”

Even before the encyclical, the pope’s stance against environmental destruction and his demand for global action had already thrilled many scientists. Advocates of policies to combat climate change have said they hoped that Francis could lend a “moral dimension” to the debate.

“Within the scientific community, there is almost a code of honor that you will never transgress the red line between pure analysis and moral issues,” said Hans Joachim Schellnhuber, founder and chairman of the Potsdam Institute for Climate Impact Research. “But we are now in a situation where we have to think about the consequences of our insight for society.”

Francis has been sharply criticized by those who question or deny the established science of human-caused climate change, and also by some conservative Roman Catholics, who see the encyclical as an attack on capitalism and as political meddling.

Graphic: On Planet in Distress, a Papal Call to Action

Governments are now developing domestic climate-change plans to prepare for aUnited Nations summit meeting on the issue in Paris in December. The meeting’s goal is to achieve a sweeping accord in which every nation would commit to new policies to limit greenhouse-gas emissions. Many governments have yet to present plans, including major emitters like Brazil, which has a large Catholic population. The encyclical is seen as an unsubtle nudge for action.

“It gives a lot of cover to political and economic leaders in those countries, as they make decisions on climate change policy,” said Timothy Wirth, vice chairman of the United Nations Foundation.

Catholic theologians say the overarching theme of the encyclical is “integral ecology,” which links care for the environment with a notion already well developed in Catholic teaching: that economic development, to be morally good and just, must take into account people’s need for things like freedom, education and meaningful work.

“The basic idea is, in order to love God, you have to love your fellow human beings, and you have to love and care for the rest of creation,” said Vincent Miller, who holds a chair in Catholic theology and culture at the University of Dayton, a Catholic college in Ohio. “It gives Francis a very traditional basis to argue for the inclusion of environmental concern at the center of Christian faith.”

Photo

Metropolitan of Pergamon John Zizioulas, left, and Cardinal Peter Turkson presented the 184-page papal encyclical on Thursday.CreditAndrew Medichini/Associated Press

He added: “Critics will say the church can’t teach policy, the church can’t teach politics. And Francis is saying, ‘No, these things are at the core of the church’s teaching.’ ”

Francis tapped a wide variety of sources in his encyclical, partly to underscore the universality of his message. He cites passages from his two papal predecessors, John Paul II and Benedict XVI, and draws prominently from a religious ally, Patriarch Bartholomew I of Constantinople, leader of the Eastern Orthodox Church. He also cites a ninth-century Sufi mystic, Ali al-Khawas.

“This is not a correct interpretation of the Bible as understood by the Church,” Francis writes. The Bible teaches human beings to “till and keep” the garden of the world, he says. “ ‘Tilling’ refers to cultivating, plowing or working, while ‘keeping’ means caring, protecting, overseeing and preserving.”

His most stinging rebuke is a broad critique of profit-seeking and the undue influence of technology on society. He praises achievements in medicine, science and engineering, but says that “our immense technological development has not been accompanied by a development in human responsibility, values and conscience.”

Central to Francis’ theme is the link between poverty and the planet’s fragility. The pope rejects the belief that technology and “current economics” will solve environmental problems, or “that the problems of global hunger and poverty will be resolved simply by market growth.”

“A huge indictment I see in this encyclical is that people have lost their sense of ultimate and proper goals of technology and economics,” said Christiana Z. Peppard, an assistant professor of theology, science and ethics at Fordham University in New York. “We are focused on short-term, consumerist patterns.”

Encyclicals are letters to the clergy and laity of the church that are considered authoritative. Catholics are expected to try to sincerely embrace their teachings. But more specific assertions in them can be categorized as “prudential judgments,” a phrase that some critics have invoked to reject Francis’ positions on issues like climate change or economic inequality.

Many conservatives will be pleased with the encyclical’s strong criticism of abortion, and its dismissal of arguments that population control can be an answer to poverty. However, Francis sharply criticizes the trading of carbon credits — a market-based system central to the European Union’s climate policy — and says it “may simply become a ploy which permits maintaining the excessive consumption of some countries and sectors.”

Above all, Francis frames the encyclical as a call to action. He praises young people for being ready for change, and said “enforceable international agreements are urgently needed.” He cites Benedict in saying that advanced societies “must be prepared to encourage more sober lifestyles, while reducing their energy consumption and improving its efficiency.”

“All is not lost,” he writes. “Human beings, while capable of the worst, are also capable of rising above themselves, choosing again what is good, and making a new start.”

http://www.nytimes.com/2015/06/19/world/europe/pope-francis-in-sweeping-encyclical-calls-for-swift-action-on-climate-change.html?_r=0

The Scientific Pantheist Who Advises Pope Francis

The scientist who influenced Laudato Si, and who serves at the Vatican’s science office, seems to believe in Gaia, but not in God.

By ILLIAM M BRIGGS Published on June 22, 2015

1.4K432641
William M Briggs

St. Francis of Assisi’s hymn Laudato Si’ spoke of “Brothers” Sun and Fire and “Sisters” Moon and Water, using these colorful phrases figuratively, as a way of praising God’s creation. These sentimental words so touched Pope Francis that he named his encyclical after this canticle (repeated in paragraph 87 of the Holy Father’s letter).

Neither Pope Francis nor St. Francis took the words literally, of course. Neither believed that fire was alive and could be talked to or reasoned with or, worse, worshiped. Strange, then, that a self-professed atheist and scientific advisor to the Vatican named Hans Schellnhuber appears to believe in a Mother Earth.

Gaia

The Gaia Principle, first advanced by chemist James Lovelock (who has lately had second thoughts) and microbiologist Lynn Margulis in the 1970s, says that all life interacts with the Earth, and the Earth with all life, to form a giant self-regulating, living system.

This goes far beyond the fact that the Earth’s climate system has feedbacks, which are at the very center of the debate over climate change. In the Gaia Principle, Mother Earth is alive, and even, some think, aware in some ill-defined, mystical way. The Earth knows man and his activities and, frankly, isn’t too happy with him.

This is what we might call “scientific pantheism,” a kind that appeals to atheistic scientists. It is an updated version of the pagan belief that the universe itself is God, that the Earth is at least semi-divine — a real Brother Sun and Sister Water! Mother Earth is immanent in creation and not transcendent, like the Christian God.

What’s this have to do with Schellnhuber? In the 1999 Nature paper “‘Earth system’ analysis and the second Copernican revolution,” he said:

Ecosphere science is therefore coming of age, lending respectability to its romantic companion, Gaia theory, as pioneered by Lovelock and Margulis. This hotly debated ‘geophysiological’ approach to Earth-system analysis argues that the biosphere contributes in an almost cognizant way to self-regulating feedback mechanisms that have kept the Earth’s surface environment stable and habitable for life.

Geo-physiological, in case you missed it. Cognizant, in black and white. So dedicated is Schellnhuber to this belief that he says “the Gaia approach may even include the influence of biospheric activities on the Earth’s plate-tectonic processes.”  Not the other way around, mind you, where continental drift and earthquakes effects life, but where life effects earthquakes.

He elaborates:

Although effects such as the glaciations may still be interpreted as over-reactions to small disturbances — a kind of cathartic geophysiological fever — the main events, resulting in accelerated maturation by shock treatment, indicate that Gaia faces a powerful antagonist. Rampino has proposed personifying this opposition as Shiva, the Hindu god of destruction.

Mother Earth gets the flu and instead of white blood cells and a rise in temperature to fend off the infection, it sends white ice and a decrease in temperatures. How? Geophysiologically! I remind the reader that our author, writing in one of the world’s most prominent science journals, does not use these propositions metaphorically. He proposes them as actual mechanisms.

Schellnhuber echoes the theme of a cognizant, i.e. self-aware, planet in another (co-authored) 2004 paper in Nature 2004, “Climbing the co-evolution ladder,” suggesting again that mankind is an infection, saying that mankind “perturbs … the global ‘metabolism’” of the planet.

Tipping Points

Schellnhuber, a one-time quantum physicist who turned his attention to Mother Earth late in his career, was also co-author of a 2009 Proceedings of the National Academy of Sciences paper “Imprecise probability assessment of tipping points in the climate system,” which asked select scientists their gut assessment about the arrival of various “tipping points.” Tipping points are a theme of Schellnhuber’s research (see inter alia this and this).

Tipping points are supposed moments when some doom which might have been avoided if some action had been taken, is no longer possible to avoid and will arrive no matter what. Tipping points have come and gone in climate forecasts for decades now. The promised dooms never arrive but the false prophets never quit.  Their intent is less to forecast than to induce something short of panic in order to plead for political intervention. When the old tipping point is past, theorists just change the date, issue new warnings and hope no one will notice.

One of the tipping points Schellnhuber asked about was the melting of the Greenland ice sheet, depending on what the temperature did. All of the selected experts (who answered the questions in 2004 and 2005) gave moderate (~15-25%) to quite high probabilities (50-80%) for this event to have occurred by 2015. The ice did not melt.

Schellnhuber Michelangelo Gaia

Schellnhuber presented more tipping points to the Pontifical Academy of Sciences in 2014 in the co-authored paper, “Climate-System Tipping Points and Extreme Weather Events.” In that paper, Schellnhuber has a “scientific” graph with Michelangelo’s Sistine Chapel Adam “flicking” a planet earth over a methane tipping point, such that the earth would roll down into a fiery pit labeled the “Warming Abyss.” Hell on earth.

The Problem of People

Schellnhuber is most famous for predicting that the “carrying capacity” of the earth is “below” 1 billion people. When confronted with this, he called those who quoted him “liars.” But he then repeated the same claim, saying, “All I said was that if we had unlimited global warming of eight degrees warming, maybe the carrying capacity of the earth would go down to just 1 billion, and then the discussion would be settled.”  And he has often said that this temperature tipping point would be reached — unless “actions” were taken.

The man is suspicious of people. In that same interview he said, “If you want to reduce human population, there are wonderful means: Improve the education of girls and young women.” Since young women already know where babies come from, and since this knowledge tends neither to increase nor decrease population, the “education” he has in mind must be facts about how to avoid the consequences of sex. Austin Ruse discovered a 2009 talk in which Schellnhuber said the earth “will explode” due to resource depletion once the population reaches 9 billion, a number that the UN projects in 2050. Presumably he wants earth to avoid that fate, so he mustsupport the population control that Pope Francis so clearly repudiated in his encyclical.

Bad Religion

Confirmation bias happens when a scientist manipulates an experiment so that he gets the outcome he hoped he would get. When Schellnhuber invites only believers in tipping-points-of-doom to characterize their guesses of this doom, his view that the doom is real will be confirmed. And when he publishes a paper that says, “Scientists say world is doomed” the public and politicians believe it. Scientists skeptical of the doom are dismissed because they are skeptics. This isn’t good science. It’s really bad religion, and a pagan one at that.

Global warming research is characterized by an insider’s club. If you believe, you’re in. If you doubt, you’re out. This is also so at the Pontifical Academies of Science where Schellnhuber was appointed by Bishop Marcelo Sanchez Sorondo. The bishop locked scientists with contrary views out of the process, scientists he has repeatedly dismissed as “funded by the oil industry.” Given this, how likely is it that the Holy Father was fully aware of the views of the chief scientist who advised him?

https://stream.org/scientific-pantheist-who-advises-pope-francis/

Background Articles and Videos

An Honest IPCC Scientist Tackles ‘ClimateGate’

Nongovernmental International Panel on Climate Change

“…On June 2, as Congress debated global warming legislation that would raise energy costs to consumers by hundreds of billions of dollars, the Nongovernmental International Panel on Climate Change (NIPCC) released an 880-page book challenging the scientific basis of concerns that global warming is either man-made or would have harmful effects.

In “Climate Change Reconsidered: The 2009 Report of the Nongovernmental International Panel on Climate Change (NIPCC),” coauthors Dr. S. Fred Singer and Dr. Craig Idso and 35 contributors and reviewers present an authoritative and detailed rebuttal of the findings of the United Nations’ Intergovernmental Panel on Climate Change (IPCC), on which the Obama Administration and Democrats in Congress rely for their regulatory proposals.

The scholarship in this book demonstrates overwhelming scientific support for the position that the warming of the twentieth century was moderate and not unprecedented, that its impact on human health and wildlife was positive, and that carbon dioxide probably is not the driving factor behind climate change.

The authors cite thousands of peer-reviewed research papers and books that were ignored by the IPCC, plus additional scientific research that became available after the IPCC’s self-imposed deadline of May 2006.

The Nongovernmental International Panel on Climate Change (NIPCC) is an international panel of nongovernment scientists and scholars who have come together to understand the causes and consequences of climate change. Because it is not a government agency, and because its members are not predisposed to believe climate change is caused by human greenhouse gas emissions, NIPCC is able to offer an independent “second opinion” of the evidence reviewed by the Intergovernmental Panel on Climate Change (IPCC). …”

http://www.climatechangereconsidered.org/

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Remembering The Armenian Genocide — Genocides and Democides Past and Present — Government Kills People — Videos

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Pronk Pops Show 393: January 5, 2015

Story 1: Remembering The Armenian Genocide — Genocides and Democides Past and Present — Government Kills People — Videos

 

The only thing necessary for the triumph of evil is for good men to do nothing.

~Edmund Burke

 

armenian-genocide-forget-me-notflower armeinican genocide

democide-Screen-Shot

20TH CENTURY
DEMOCIDE


IMPORTANT NOTE: Among all the democide estimates appearing on this website, and in the table on the lower right, some have been revised upward. I have changed that for Mao’s famine, 1958-1962, from zero to 38,000,000. And thus I have had to change the overall democide for the PRC (1928-1987) from 38,702,000 to 76,702,000. Details here.

I have changed my estimate for colonial democide from 870,000 to an additional 50,000,000. Details here.

Thus, the new world total: old total 1900-1999 = 174,000,000. New World total = 174,000,000 + 38,000,000 (new for China) + 50,000,000 (new for Colonies) = 262,000,000.

Just to give perspective on this incredible murder by government, if all these bodies were laid head to toe, with the average height being 5′, then they would circle the earth ten times. Also, this democide murdered 6 times more people than died in combat in all the foreign and internal wars of the century. Finally, given popular estimates of the dead in a major nuclear war, this total democide is as though such a war did occur, but with its dead spread over a century.

20th Century Democide

CONTENTS

  • Books on Democide
    • Lethal Politics: Soviet Genocides and Mass Murders 1917-1987, Rutgers, New Jersey: Transaction Publishers, 1990: Preface, References, and all tables of estimates, calculations and sources for each historical period.
    • China’s Bloody Century: Genocide and Mass Murder Since 1900. Rutgers, New Jersey: Transaction Publishers, 1991: Preface, Chapter 1, Methods Appendix, References, and all tables of estimates, calculations and sources for each historical period.
    • Democide: Nazi Genocide and Mass Murder. Rutgers, New Jersey: Transaction Publishers, 1992: Preface, Chapter 1, References, and the summary overall table of estimates, calculations and sources.
    • Death by Government: Genocide and Mass Murder in the Twentieth Century, New Jersey: Transaction Publishers, 1994: Preface; Chapters 1, 2, and 3; References; and the summary table for each megamurderer.
    • Statistics of Democide. Center on National Security and Law, University of Virginia, 1997: entire. Republished by Lit Verlag, MŸster, Germany in 1998 and distributed in North America by Transaction Publishers.

  • Chapter: democide in totalitarian states: mortacracies and megamurderers–an annotated bibliography
  • Chapter: the Holocaust in comparative perspective

https://www.youtube.com/watch?v=5hlAX0g5es8

Armenian President: “The 100th anniversary of the Armenian genocide is “a new starting point”

Armenia: ‘Genocide’ as a word ‘exactly sho…

25 Leaders Responsible For The Worst Genocides Ever Committed

Genocide: Worse Than War | Full-length documentary | PBS

Pope Francis calls Armenian massacre ‘first genocide of 20th century’

White House avoids calling Armenian deaths ‘genocide’

[FLASHBACK] Obama: Preventing genocide is a core moral responsibility of the US”

CNN Slams Obama for Breaking Armenian Genocide Pledge

Glenn Beck Salutes Armenian Genocide Upstander – Mehmet Celal Bey

Armenian Genocide 100 Year Commemoration Short Video Documentary

CBS 60 Minutes Past Report on the Armenian Genocide

The Armenian Journey – A Story Of An Armenian Genocide

The Armenian Genocide [ The Hidden Holocaust ] 1992 Documentary

BBC Documentary: Armenian Genocide – ‘The Betrayed’ – part 1/5

BBC Documentary: Armenian Genocide – ‘The Betrayed’ – part 2/5

BBC Documentary: Armenian Genocide – ‘The Betrayed’ – part 3/5

BBC Documentary: Armenian Genocide – ‘The Betrayed’ – part 4/5

BBC Documentary: Armenian Genocide – ‘The Betrayed’ – part 5/5

Geoffrey Robertson QC Discusses the Armenian Genocide on the Charlie Rose Show

Geoffrey Robertson: Armenia and the G-Word

The Untold Genocide: The Greek Genocide

Karl Marx: Father of Modern Genocide – Genocide Mac Daddy (NWO)

A little known historical fact is that Karl Marx, Founder of Communism, was also the father of modern genocide.
Hitler, Lenin, Stalin, were all guided by the writings of Marx, the first politician to publicly declare a need for political genocide, so Marx is the Mac Daddy of modern genocide.
This is to inform people who do not know that Communism does include genocide mass murder, genocides plots are not limited to the Illuminati.

The truth about Lenin and the Bolsheviks

Lenin regarded Europeans as animals

Stalin Mass Murder Documentary Ukraine 1933 Exterminations

Communist Genocide of 150 million 1917-1985

The Path to Nazi Genocide

Genocide: Worse Than War | Full-length documentary | PBS

Mao’s Great Famine HDTV great leap foward, history of china

The Most Evil Men in History – Pol Pot

MAAFA 21 [A documentary on eugenics and genocide]

Brotherhood’s ‘Lenin’ Plotting Islamic Super-State

ex KGB Agent on Mind Control

Harvest of Despair Soviet Communism engineered Ukraine Famine Genocide 1933)

The Most Evil Men in History Josef Stalin Documentary

When is Murder Genocide?

The World At War 1973(World War II Documentary)Episode 20-Genocide(1941-1945)

BBC’s World at War- The Final Solution part 1

BBC’s World at War- The Final Solution part 2

Auschwitz The Nazis and the Final Solution complete

OBAMA’s END GAME REVEALED BY KGB – Communist Obama Socialist / Marxist / Leninist

Former Russian Agent: Public Schools Targeted!

Rwanda Genocide documentary

Rwanda genocide documentary – part II

Rwanda genocide documentary – part III

Rwanda genocide documentary – part IV

Rwanda genocide documentary – part V

Rwanda genocide documentary – part VI

Rwanda genocide documentary – part VII

Rwanda genocide documentary – part VIII

Islam’s Global War on Christianity

Persecution : Christian Genocide by Muslims spreading through the Middle East (Jul 31, 2014)

The Kelly File / Tony Perkins: Genocide Is Unfolding in Middle East

A Christian Holocaust | “Glenn Beck Program”

Christians slaughtered by ISIS Is this genocide Fox News Video

Christians Facing Genocide In Muslim World Documentary 2015

Video: ISLAMIC STATE Executes Ethiopian Christians In Libya

Prof. Ben Kiernan: Genocide and Crimes Against Humanity

A Global History of Genocide: Ben Kiernan

Judge Jeanine Pirro – Are Christians Worldwide In Danger Radical Muslims? – John Bolton

TEDxVillanovaU – Timothy Horner – Who would you kill for? The Nature in Genocide

Important: 260 Million Unarmed Civilians Killed – Democide = Death By Government

Are Mass Killings by IS Group Genocide?

How to Prevent Genocide

Preventing Genocide: Do We Have a Responsibility to Protect?

Genocides in history

From Wikipedia, the free encyclopedia

Skulls of victims of the Rwandan Genocide

Genocide is the deliberate and systematic destruction, in whole or in part, of an ethnic, racial, religious or national group. The term was coined in 1944 by Raphael Lemkin. It is defined in Article 2 of the Convention on the Prevention and Punishment of the Crime of Genocide (CPPCG) of 1948 as “any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such: killing members of the group; causing serious bodily or mental harm to members of the group; deliberately inflicting on the groups conditions of life, calculated to bring about its physical destruction in whole or in part; imposing measures intended to prevent births within the group; [and] forcibly transferring children of the group to another group.”[1]

The preamble to the CPPCG states that “genocide is a crime under international law, contrary to the spirit and aims of theUnited Nations and condemned by the civilized world” and that “at all periods of history genocide has inflicted great losses on humanity”.[1]

Determining what historical events constitute a genocide and which are merely criminal or inhuman behavior is not a clear-cut matter. In nearly every case where accusations of genocide have circulated, partisans of various sides have fiercely disputed the details and interpretation of the event, often to the point of depicting wildly different versions of the facts. Alleged genocides should be understood in this context and such allegations cannot be regarded as the final word.

Alternate definitions

Legally, genocide is defined as any conflict that the International Criminal Court has so designated. Many conflicts that have been labeled genocide in the popular press have not been so designated.[2]

M. Hassan Kakar[3] argued that the definition should include political groups or any group so defined by the perpetrator. He prefers the definition Chalk and Jonassohn: “Genocide is a form of one-sided mass killing in which a state or other authority intends to destroy a group so defined by the perpetrator.”[4]

Some critics of the international definition argued that the definition was influenced by Joseph Stalin to exclude political groups.[5][6]

According to R. J. Rummel, genocide has multiple meanings. The ordinary meaning is murder by a government of people due to their national, ethnic, racial, or religious group membership. The legal meaning is defined by CCPG. This includes actions such as preventing births or forcibly transferring children to another group. Rummel created the term democide to include assaults on political groups.[7]

In this article, atrocities that have been called genocide by some reliable source are included, whether or not they match one of these definitions. The acts may involve mass killings, mass deportations, withholding of food and/or other necessities of life, death by invasive infectious disease agents or combinations of these, whether or not specific evidence documents an intent by the perpetrators to destroy a people.

Pre–World War I

According to Adam Jones, if a dominant group of people has little in common with a marginalized group of people, it is easy for the dominant group to define the other as subhuman. As a result, the marginalized group might be labeled as a threat that must be eliminated.[8] Jones continues: “The difficulty, as Frank Chalk and Kurt Jonassohn pointed out in their early study, is that such historical records as exist are ambiguous and undependable. While history today is generally written with some fealty to ‘objective’ facts, most previous accounts aimed rather to praise the writer’s patron (normally the leader) and to emphasize the superiority of one’s own gods and religious beliefs.”[9]

Chalk and Jonassohn: “Historically and anthropologically peoples have always had a name for themselves. In a great many cases, that name meant ‘the people’ to set the owners of that name off against all other people who were considered of lesser quality in some way. If the differences between the people and some other society were particularly large in terms of religion, language, manners, customs, and so on, then such others were seen as less than fully human: pagans, savages, or even animals.”[10][11]

Before 1490

Scholars of antiquity differentiate between genocide and gendercide, in which males were killed but the children (particularly the girls) and women were incorporated into the conquering group. Jones notes, “Chalk and Jonassohn provide a wide-ranging selection of historical events such as the Assyrian Empire‘s root-and branch depredations in the first half of the first millennium BCE, and the destruction of Melos by Athens during the Peloponnesian War (fifth century BCE), a gendercidal rampage described by Thucydides in his ‘Melian Dialogue‘”.[12] The Old Testament documents the destruction of the Midianites, taking place during the life ofMoses in the 2nd millenium BC. The Book of Numbers chapter 31 recounts that an army of Isrealites kill every Midianite man but capture the women and children as plunder. These are later killed at the command of Moses, with the exception of girls who have not slept with a man. The total number killed is not recorded but the number of surviving girls is recorded as thirty two thousand.

Jared Diamond suggested that genocidal violence may have caused the Neanderthals to go extinct.[13] Ronald Wright also suggested such a genocide.[14] However, several scholars have formed alternative ideas as to why the Neanderthals died off, with there being no clear consensus viewpoint in the scientific community. Some academics have theorized that the beings were overly sensitive to the massive climate changes taking place, lacking advantages against cold that humans had.[15]

Ben Kiernan, a Yale scholar, has labelled the destruction of Carthage at the end of the Third Punic War (149–146 BC) “The First Genocide”.[12]

A 2010 study suggests that a group of Anasazi in the American Southwest were killed in a genocide that took place circa 800 AD.[16][17]

Quoting Eric Margolis, Jones observes that in the 13th century the Mongol horsemen of Temüjin Genghis Khan were genocidal killers (génocidaires)[11] who were known to kill whole nations, leaving nothing but empty ruins and bones.[18] He ordered the extermination of the Tata Mongols, and all Kankalis males in Bukhara “taller than a wheel”[19] using a technique called measuring against the linchpin. Rosanne Klass referred to the Mongols’ rule of Afghanistan as “genocide”.[20]

Similarly, the Turko-Mongol conqueror Tamerlane was known for his extreme brutality and his conquests were accompanied by genocidal massacres.[21] William Rubinstein wrote: “In Assyria (1393–4) – Tamerlane got around – he killed all the Christians he could find, including everyone in the, then, Christian city of Tikrit, thus virtually destroying Christianity in Mesopotamia. Impartially, however, Tamerlane also slaughtered Shi’ite Muslims, Jews and heathens.”[22]

1490 to 1914

Africa

Zulu Kingdom
See also: Mfecane

Between 1810 and 1828, the Zulu kingdom under Shaka Zulu laid waste to large parts of present-day South Africa and Zimbabwe. Zulu armies often aimed not only at defeating enemies but at their total destruction. Those exterminated included prisoners of war, women, children and even dogs.[14] (Controversial) estimates for the death toll range from 1 million to 2 million.[23][24][25][26]

German South-West Africa

The Herero and Namaqua Genocide in German South-West Africa (present-day Namibia) occurred between 1904 and 1907.[27] Eighty percent of the Herero population and 50 percent of the Nama population were killed in a brutal scorched earth campaign led by German General Lothar von Trotha. Between 24,000 and 100,000 Herero perished along with 10,000 Nama.[28][29]

A copy of Trotha’s Extermination Order survives in the Botswana National Archives. The order states “every Herero, with or without a gun, with or without cattle, will be shot. I will no longer accept women or children, I will drive them back to their people [to die in the desert] or let them be shot at.”[30] Olusoga and Erichsen write: “It is an almost unique document: an explicit, written declaration of intent to commit genocide”.[31] These mass killings were named as the first example of a 20th-century genocide in the 1985 Whitaker Report, commissioned but never adopted by the now defunct United Nations subcommittee ECOSOC.[32]

Americas

From the 1490s when Christopher Columbus landed in the Americas to the end of the 19th century, the indigenous population of the Western Hemisphere declined, mostly from disease, to 1.8 million from around 50 million, a decline of 96%.[33] In Brazil alone, the indigenous population declined from a pre-Columbian high of an estimated 3 million to some 300,000 (1997).[34][35] Estimates of how many people were living in the Americas when Columbus arrived have varied tremendously; 20th century scholarly estimates ranged from 8.4 million to 112.5 million.[36] However, Robert Royal stated, “estimates of pre-Columbian population figures have become heavily politicized with scholars who are particularly critical of Europe and/or Western civilization often favoring wildly higher figures.”[37]

Epidemic disease was the overwhelming direct cause of the population decline of the American natives.[38][39] After first contacts with Europeans and Africans, the death of 90 to 95 percent of the native population of the New World was caused by Old World diseases such as smallpox and measles.[40] Some estimates indicate that smallpox had a 80–90% fatality rate in Native American populations.[41]

British commander Jeffery Amherst may have authorized the intentional use of disease as a biological weapon against indigenous populations during the Siege of Fort Pitt.[42][43] It was the only documented case of germ warfare and it is uncertain whether it successfully infected the target population.[44]

Some historians argue that genocide, as a crime of intent, does not describe the colonization experience. Stafford Poole, a research historian, wrote: “There are other terms to describe what happened in the Western Hemisphere, but genocide is not one of them. It is a good propaganda term in an age where slogans and shouting have replaced reflection and learning, but to use it in this context is to cheapen both the word itself and the appalling experiences of the Jews andArmenians, to mention but two of the major victims of this century.”[45] Holocaust scholar and political scientist Guenter Lewy rejects the label of genocide and views the depopulation of the Americas as “not a crime but a tragedy”.[46] Likewise, Noble David Cook writing about the Black Legend wrote “There were too few Spaniards to have killed the millions who were reported to have died in the first century after Old and New World contact.”[47]

By contrast, David Stannard argued that the destruction of the American aboriginals from 76 million down to a quarter-million over 4 centuries, in a “string of genocide campaigns”, killing “countless tens of millions”, was the most massive genocide in world history.[48] Several works on the subject were released around the year 1992 to coincide with the 500th anniversary of Columbus’ voyage.

In 2003, Venezuelan President Hugo Chávez urged Latin Americans to not celebrate the Columbus Day holiday. Chavez blamed Columbus for leading to the alleged genocide.[49]

David Quammen likened colonial American practices toward Native Americans to those of Australia toward its aboriginal populations, calling both genocide.[50]

Argentina

The Conquest of the Desert was a military campaign directed mainly by General Julio Argentino Roca in the 1870s, which established Argentine dominance overPatagonia, then inhabited by indigenous peoples, killing more than 1,300.[51]

Contemporary sources indicate that it was a deliberate genocide by the Argentine government.[52] Others perceived the campaign as intending to suppress only groups of aboriginals that refused to submit to the government and carried out attacks on European settlements.[53][54]

Haiti

Jean-Jacques Dessalines, the first ruler of an independent Haiti, ordered the killing of the white population of French creoles on Haiti which culminated in the 1804 Haiti Massacre. According to Philippe Girard, “when the genocide was over, Haiti’s white population was virtually non-existent.”[55]

Mexico

The Caste War of Yucatán (approx. 1847–1901) against the population of European descent, called Yucatecos, who held political and economic control of the region. Adam Jones wrote: Genocidal atrocities on both sides cost up to 200,000 killed.”[56]

In 1835, Don Ignacio Zuniga, commander of the presidios of northern Sonora, asserted that since 1820 the Apaches had killed at least five thousand settlers. The state of Sonora then offered a bounty on Apache scalps in 1835. Beginning in 1837 Chihuahua state also offered a bounty of 100 pesos per warrior, 50 pesos per woman and 25 pesos per child.[57]

Peru

The indigenous rebellions of Túpac Amaru II and Túpac Katari against the Spanish between 1780 and 1782, cost over 100,000 colonists’ lives in Peru and Upper Peru (present-day Bolivia).”[58]

United States

Authors, such as David Cesarani, argued that United States government policies in furtherance of its so-called Manifest Destiny constituted genocide.[59]

Statistics regarding deaths due to armed conflict between Native Americans and Europeans are sparse, as in many cases there were no records kept.[22] A study by Gregory Michno concluded that of 21,586 tabulated casualties in a selected 672 battles and skirmishes, military personnel and settlers accounted for 6,596 (31%), while indigenous casualties totaled about 14,990 (69%) for the period 1850–90. Michno’s study almost exclusively uses Army estimates. His follow-up book “Forgotten Battles and Skirmishes” covers over 300 additional fights not included in these statistics.[60] According to the U.S. Bureau of the Census (1894), “The Indian wars under the government of the United States have been more than 40 in number. They have cost the lives of about 19,000 white men, women and children, including those killed in individual combats, and the lives of about 30,000 Indians. The actual number of killed and wounded Indians must be very much higher than the given… Fifty percent additional would be a safe estimate…”[61]

Chalk and Jonassohn claimed that the deportation of the Cherokee tribe along the Trail of Tears would almost certainly be considered an act of genocide today.[62]The Indian Removal Act of 1830 led to the exodus. About 17,000 Cherokees—along with approximately 2,000 Cherokee-owned black slaves—were removed from their homes.[63] The number of people who died as a result of the Trail of Tears has been variously estimated. American doctor and missionary Elizur Butler, who made the journey with one party, estimated 4,000 deaths.[64]

The native population of the United States has been difficult to pin down due to the lack of reliable source materials. Historian and Information Scientist Dr. David Henige asserts that the modern trend of high population estimates is “pseudo-scientific number-crunching.” While he does not advocate a low population estimates, he argues that the scarce and uncomprehensive nature of the evidence renders broad estimates(eg.as high as the entire population of the US at the onset of World War I) to be somewhat suspect, saying “Examining the methodologies used by “high counters” have been particularly flagrant in their misuse of sources.”[65]

Credible evidence exists that epidemic disease was the overwhelming cause of the population decline of the American natives because of their lack of immunity to new diseases brought from Europe.[66][67][68] Contemporaneous accounts of the effects of smallpox, among the native population suggest an 80% to 95% mortality rate of the entire population effected. Governor William Bradford wrote, in 1633, about the second reported outbreak (e.g. 1617, 1633) in New England: “… for it pleased God to visit these Indians with a great sickness, and such a mortality that of a 1000. above 900.and a half of them died, and many of them did rot above ground for want of burial,  …”[69][70]

Newfoundland
Main articles: Beothuk and Twillingate

The Beothuks attempted to avoid contact with Europeans in Newfoundland by moving from their traditional settlements.[71] The Beothuks were put into a position where they were forced from their traditional land and lifestyle into ecosystems that could not support them and that led to undernourishment and eventually starvation.[72] While some scholars believe that the Beothuk primarily died out due to the elements noted above, another theory is that Europeans conducted a sustained campaign of genocide against them.[73] They were officially declared “extinct” after the death of Shanawdithit in 1829 in the capital, St. John’s, where she had been taken.

Asia and Oceania

Siberia
Vietnam
Japanese colonization of Hokkaido[edit]

The Ainu are an indigenous people in Japan (Hokkaidō).[74] In a 2009 news story, Japan Today reported, “Many Ainu were forced to work, essentially as slaves, forWajin (ethnic Japanese), resulting in the breakup of families and the introduction of smallpox, measles, cholera and tuberculosis into their community. In 1869, the new Meiji government renamed Ezo Hokkaido and unilaterally incorporated it into Japan. It banned the Ainu language, took Ainu land away, and prohibited salmon fishing and deer hunting.”[75] Roy Thomas wrote: “Ill treatment of native peoples is common to all colonial powers, and, at its worst, leads to genocide. Japan’s native people, the Ainu, have, however, been the object of a particularly cruel hoax, because the Japanese have refused to accept them officially as a separate minority people.”[76] In 2004 the small Ainu community living in Russia wrote a letter to Vladimir Putin, urging him to recognize Japanese behaviour against the Ainu people as genocide, which Putin declined to do.[77]

Qing empire

The Dzungar (or Zunghar), Oirat Mongols who lived in an area that stretched from the west end of the Great Wall of China to present-day eastern Kazakhstan and from present-day northern Kyrgyzstan to southern Siberia (most of which is located in present-day Xinjiang), were the last nomadic empire to threaten China, which they did from the early 17th century through the middle of the 18th century.[78] After a series of inconclusive military conflicts that started in the 1680s, the Dzungars were subjugated by the Manchu-led Qing dynasty (1644–1911) in the late 1750s. According to Qing scholar Wei Yuan, 40 percent of the 600,000 Zunghar people were killed by smallpox, 20 percent fled to Russia or sought refuge among the Kazakh tribes and 30 percent were killed by the Qing army of Manchu Bannermenand Khalkha Mongols.[79][80] Historian Michael Edmund Clarke has argued that the Qing campaign in 1757–58 “amounted to the complete destruction of not only the Zunghar state but of the Zunghars as a people.”[81] Historian Peter Perdue has attributed the decimation of the Dzungars to a “deliberate use of massacre” and has described it as an “ethnic genocide”.[82] Mark Levene, a historian of genocide,[83] has stated that the extermination of the Dzungars was “arguably the eighteenth century genocide par excellence.”[84]

Australia

According to research published from 2009, in 1789 the British deliberately spread smallpox from the First Fleet to counter overwhelming native tribes near Sydney in New South Wales. In his book “An Indelible Stain”, Henry Reynolds described this act as genocide.[85] Many scholars disagree that the initial smallpox was the result of deliberate biological warfare and have suggested other causes.[86][87][88]

The Black War was a period of conflict between British colonists and Tasmanian Aborigines in Van Diemen’s Land (now Tasmania) in the early 19th century. The conflict, in combination with introduced diseases and other factors, had such devastating impacts on the Tasmanian Aboriginal population that it was reported the Tasmanian Aborigines had been exterminated.[89][90] Historian Geoffrey Blainey wrote that by 1830, “Disease had killed most of them but warfare and private violence had also been devastating.”[91] In the 19th century, smallpox was the principal cause of Aboriginal deaths.[92]

Lemkin and most other comparative genocide scholars present the extinction of the Tasmanian Aborigines as a textbook example of a genocide, while the majority of Australian experts are more circumspect.[93][94] Detailed studies of the events surrounding the extinction have raised questions about some of the details and interpretations in earlier histories.[95][96] Curthoys concluded, “It is time for a more robust exchange between genocide and Tasmanian historical scholarship if we are to understand better what did happen in Tasmania.”[93]

On the Australian continent during the colonial period (1788–1901), the population of 500,000–750,000 Australian Aborigines was reduced to fewer than 50,000.[97][98] Most were devastated by the introduction of alien diseases after contact with Europeans, while perhaps 20,000 were killed by massacres and fighting with colonists.[97]

New Zealand

In the early 19th Century Ngāti Mutunga and Ngāti Tama (local Māori tribes) massacred the Moriori people. The Moriori were the indigenous people of the Chatham Islands (Rekohu in Moriori, Wharekauri in Māori), east of the New Zealand archipelago in the Pacific Ocean. These people lived by a code of non-violence and passive resistance (see Nunuku-whenua), which led to their near-extinction at the hands of Taranaki Māori invaders in the 1830s.[99]

In 1835, some Ngāti Mutunga and Ngāti Tama from the Taranaki region of North Island invaded the Chathams. On 19 November 1835, the Rodney, a European ship hired by the Māori, arrived carrying 500 Māori armed with guns, clubs, and axes, followed by another ship with 400 more warriors on 5 December 1835. They proceeded to enslave some Moriori and kill and cannibalise others. “Parties of warriors armed with muskets, clubs and tomahawks, led by their chiefs, walked through Moriori tribal territories and settlements without warning, permission or greeting. If the districts were wanted by the invaders, they curtly informed the inhabitants that their land had been taken and the Moriori living there were now vassals.”[100]

A council of Moriori elders was convened at the settlement called Te Awapatiki. Despite knowing of the Māori predilection for killing and eating the conquered, and despite the admonition by some of the elder chiefs that the principle of Nunuku was not appropriate now, two chiefs—Tapata and Torea—declared that “the law of Nunuku was not a strategy for survival, to be varied as conditions changed; it was a moral imperative.”[101] A Moriori survivor recalled: “[The Maori] commenced to kill us like sheep…. [We] were terrified, fled to the bush, concealed ourselves in holes underground, and in any place to escape our enemies. It was of no avail; we were discovered and killed – men, women and children indiscriminately.” A Māori conqueror explained, “We took possession… in accordance with our customs and we caught all the people. Not one escaped…”[102]

After the invasion, Moriori were forbidden to marry Moriori, or to have children with each other. All became slaves of the invaders. Many Moriori women had children by their Maori masters. A small number of Moriori women eventually married either Maori or European men. Some were taken from the Chathams and never returned. Only 101 Moriori out of a population of about 2,000 were left alive by 1862.[103] Although the last Moriori of unmixed ancestry, Tommy Solomon,[104] died in 1933 several thousand mixed ancestry Moriori are alive today.

Europe

France
Main article: War in the Vendée

Mass shootings at Nantes, 1793

In 1986, Reynald Secher argued that the actions of the French republican government during the revolt in the Vendée (1793–1796), a popular mostly Catholic uprising against the anti-clerical Republican government during the French Revolution was the first modern genocide.[105] Secher’s claims caused a minor uproar in France and mainstream authorities rejected Secher’s claims.[106][107] Timothy Tackett countered that “the Vendée was a tragic civil war with endless horrors committed by both sides—initiated, in fact, by the rebels themselves. The Vendeans were no more blameless than were the republicans. The use of the word genocide is wholly inaccurate and inappropriate.”[108] However, historians Frank Chalk and Kurt Jonassohn consider the Vendée a case of genocide.[109] Historian Pierre Chaunu called the Vendée the first ideological genocide.[110] Adam Jones estimates 150,000 Vendeans died in what he also considers to be genocide.[111]

Ireland
War of the Three Kingdoms

Toward the end of the War of the Three Kingdoms (1639–1651) the English Rump Parliament sent the New Model Army to Ireland to subdue and take revenge on the Catholic population of the country and to prevent Royalists loyal to Charles II from using Ireland as a base to threaten England. The force was initially under the command of Oliver Cromwell and later under other parliamentary generals. The Army sought to secure the country, but also to confiscate lands of Irish families involved in the fighting. This became a continuation of the Elizabethan policy of encouraging Protestant settlement of Ireland, because the Protestant New Model army soldiers—could be paid in confiscated lands rather than in cash.[112]

During the Interregnum (1651–1660), this policy was enhanced with the passing of the Act of Settlement of Ireland in 1652. Its goal was a further transfer of land from Irish to English hands.[112] The immediate war aims and the longer term policies of the English Parliamentarians resulted in an attempt by the English to transfer the native population to the western fringes to make way for Protestant settlers. This policy was reflected in a phrase attributed to Cromwell: “To Hell or to Connaught” and has been described by historians as ethnic cleansing, if not genocide.[113]

Great Irish Famine

Great Irish Famine

Main article: Great Irish Famine

During the Irish Potato Famine (1845–1852), approximately 1 million people died and a million more emigrated from Ireland,[114]causing the island’s population to fall by between 20% and 25%.[115] The proximate cause of famine was a potato disease commonly known as potato blight.[116] Although blight ravaged potato crops throughout Europe during the 1840s, the impact and human cost in Ireland – where one-third of the population was entirely dependent on the potato for food – was exacerbated by a host of political, social, and economic factors which remain the subject of historical debate.[117][118]

During the Famine, Ireland produced enough food, flax, and wool to feed and clothe double its nine million people.[119] When Ireland had experienced a famine in 1782–83, ports were closed to keep Irish-grown food in Ireland to feed the Irish. Local food prices promptly dropped. Merchants lobbied against the export ban, but government in the 1780s overrode their protests. There was no such export ban in the 1840s.[120] Some historians[121][122] have argued that in this sense the famine was artificial, caused by the British government’s choice not to stop exports.[119]

Francis A. Boyle claimed that the government violated sections (a), (b), and (c) of Article 2 of the CPPCG and committed genocide in a formal legal opinion to the New Jersey Commission on Holocaust Education on May 2, 1996.[123][124] Charles E. Rice issued another formal opinion, also based on Article 2, alleging that the British had committed genocide.[125]

The claims were contested by Peter Gray, who concluded that UK government policy “was not a policy of deliberate genocide”, but a dogmatic refusal to admit that the policy was wrong. James S. Donnelly, Jr., split the difference, writing, “while genocide was not in fact committed, what happened … had the look of genocide to a great many Irish”.[126]

Cecil Woodham-Smith claimed that while the export policy embittered the Irish, this did not implicate the policy in genocide, but rather in excessive parsimony obtuseness, short-sightedness, and ignorance.[127]

Irish historian Cormac O’ Grada rejects the term, stating that the English exhibited no desire to exterminate the Irish and that the challenges for providing relief were enormous.[121][128]

W.D. Rubinstein also rejected the genocide claim.[22]

Russian Empire

The Russian Tsarist Empire waged war against Circassia in the Northwest Caucasus for more than one hundred years, trying to replace Circassia’s hold along theBlack Sea coast. After a century of insurgency and war and failure to end the conflict, the Tsar ordered the expulsion of most of the Muslim population of the North Caucasus. Many Circassians, Western historians, Turks and Chechens claimed that the events of the 1860s constituted one of the first modern genocides, in that a whole population was eliminated to satisfy the desires (in this case economic) of a powerful country.[citation needed]

Antero Leitzinger flagged the affair as the 19th century’s largest genocide.[129] Some estimates cite that approximately 1-1.5 million Circassians were killed and most of the Muslim population was deported. Ossete Muslims and Kabardins generally did not leave. The modern Circassians and Abazins descend from those who managed to escape the onslaught and later returned another 1.5 million Circassians and others. This effectively annihilated (or deported) 90% of the nation.[130]Tsarist documents recorded more than 400,000 Circassians killed, 497,000 forced to flee and only 80,000 were left in their native area.[131] Circassians were viewed as tools by the Ottoman government, and settled in restive areas whose populations had nationalist yearnings- Armenia, the Arab regions and the Balkans. Many more Circassians were killed by the policies of the Balkan states, primarily Serbia and Bulgaria, which became independent at that time.[citation needed] Still more Circassians were forcefully assimilated by nationalist Muslim states (Turkey, Syria, Iraq, etc.) who looked upon non-Turk/Arab ethnicity as a foreign presence and a threat.

In May 1994, the then Russian President Boris Yeltsin admitted that resistance to the tsarist forces was legitimate, but he did not recognize “the guilt of the tsarist government for the genocide.”[131] In 1997 and 1998, the leaders of Kabardino-Balkaria and of Adygea sent appeals to the Duma to reconsider the situation and to apologize, without response. In October 2006, the Adygeyan public organizations of Russia, Turkey, Israel, Jordan, Syria, the USA, Belgium, Canada and Germany sent the president of the European Parliament a letter with a request to recognize the genocide.[citation needed]

On 5 July 2005 the Circassian Congress, an organisation that unites representatives of the various Circassian peoples in the Russian Federation, called on Moscow to acknowledge and apologize for the genocide.[132]

Twentieth century (from World War I)

World War I through World War II

In 1915, during World War I, the concept of crimes against humanity was introduced into international relations for the first time when the Allied Powers sent a letter to the government of the Ottoman Empire, a member of the Central Powers, protesting massacres that were taking place within the Empire.[133]

Ottoman Empire/Turkey

On May 24, 1915, the Allied Powers (Britain, France, and Russia) jointly issued a statement that for the first time ever explicitly charged a government with committing a “crime against humanity” in reference to that regime’s persecution of its Christian minorities, including Armenians, Assyrians and Greeks.[134] Many researchers consider these events to be part of the policy of planned ethnoreligious purification of the Turkish state advanced by the Young Turks.[135][136][137][138][139]

This joint statement stated, “[i]n view of these new crimes of Turkey against humanity and civilization, the Allied Governments announce publicly to the Sublime Porte that they will hold personally responsible for these crimes all members of the Ottoman Government, as well as those of their agents who are implicated in such massacres.”[133]

Armenian

Armenian civilians, escorted by armed Ottoman soldiers, are marched through Kharpert to a prison in the nearby Mezireh district, April 1915.

The Armenian Genocide (Armenian: Հայոց Ցեղասպանություն, translit.: Hayots’ Ts’eġaspanout’youn; Turkish: Ermeni Soykırımı and Ermeni Kıyımı) refers to the deliberate and systematic destruction of the Armenian population of the Ottoman Empire during and just after World War I. It was implemented through wholesale massacres and deportations, with the deportations consisting of forced marches under conditions designed to lead to the death of the deportees. The total number of resulting deaths is generally held to have been between one and one and a half million.[140]

The genocide began on April 24, 1915, when Ottoman authorities arrested some 250 Armenian intellectuals and community leaders in Constantinople. Thereafter, the Ottoman military uprooted Armenians from their homes and forced them to march for hundreds of miles, without food and water, to the desert of what is now Syria. Massacres ignored age and gender, withrape and other acts of sexual abuse being commonplace.[141] The majority of Armenian diaspora communities were founded as a result of these events. Mass killings continued under the Republic of Turkey during the Turkish–Armenian War phase of Turkish War of Independence.[142]

Modern Turkey succeeded the Ottoman Empire in 1923 and vehemently denies that a genocide took place. It has resisted calls in recent years by scholars, countries and international organizations to acknowledge the crime. It is the second most-studied case of genocide after the Holocaust. Lemkin coined “genocide” to describe these events.

Assyrian

The Assyrian Genocide (also known as Sayfo or Seyfo; Aramaic: ܩܛܠܐ ܕܥܡܐ ܐܬܘܪܝܐ or ܣܝܦܐ, Turkish: Süryani Soykırımı) was committed against the Assyrian population of the Ottoman Empire during the First World War by the Young Turks.[143] The Assyrian population of northern Mesopotamia (Tur Abdin, Hakkari, Van,Siirt region in modern-day southeastern Turkey and Urmia region in northwestern Iran) was forcibly relocated and massacred by Ottoman (Turkish and alliedKurdish) forces between 1914 and 1920.[144] This genocide paralleled the Armenian Genocide and Greek genocide.[145][146] The Assyro-Chaldean National Council stated in a December 4, 1922, memorandum that the total death toll is unknown, but it estimated that about 750,000 Assyrians died between 1914 and 1918.[147]

Greek

The Greek genocide[148] refers to the fate of the Greek population of the Ottoman Empire during and in the aftermath of World War I (1914–18). Like Armenians and Assyrians, the Greeks were subjected to various forms of persecution including massacres, expulsions, and death marches by Young Turks.[149][146] Mass killing of Greeks continued under the Turkish National Movement during the Greco-Turkish War phase of the Turkish War of Independence.[150] George W. Rendel of the British Foreign Office, among other diplomats, noted the massacres and deportations of Greeks during the post-Armistice period.[151] They killed an estimate of 348,000 Anatolian Greeks.[152]

Dersim Kurds

The Dersim Massacre refers to the depopulation of Dersim in Turkish Kurdistan, in 1937–38, in which approximately 65,000–70,000 Alevi Kurds[153] were killed and thousands more were driven into exile. A key component of the Turkification process was a policy of massive population resettlement. The main document, the1934 Law on Resettlement, was used to target the region of Dersim as one of its first test cases, with disastrous consequences for the local population.[154]

Many Kurds and some ethnic Turks consider the events that took place in Dersim to constitute genocide. A prominent proponent of this view is İsmail Beşikçi.[155]Under international laws, the actions of the Turkish authorities were arguably not genocide, because they were not aimed at the extermination of a people, but at resettlement and suppression.[156] A Turkish court ruled in 2011 that the events could not be considered genocide because they were not directed systematically against an ethnic group.[157] Scholars such as Martin van Bruinessen, have instead talked of an ethnocide directed against the local language and identity.[156]

Soviet Union

Multiple documented instances of unnatural mass death occurred in the Soviet Union. These include Union-wide famines in the early 1920s and early 1930s and deportations of ethnic minorities.

Soviet diplomatic efforts removed the extermination of political groups from the United Nations Convention on Genocide. This left many of the Soviet atrocities outside the United Nations definition of genocide, because the atrocities targeted political or economic groups rather than the ethnic, racial, religious, or national groups listed in the UN convention.

Decossackization
Main article: Decossackization

During the Russian Civil War the Bolsheviks engaged in a genocidal campaign against the Don Cossacks.[158][159][160][161][162] The most reliable estimates indicate that out of a population of three million, between 300,000 and 500,000 were killed or deported in 1919–20.[163]

Holodomor
Main article: Holodomor

Starved peasants on a street inKharkiv, 1933.

During the Soviet famine of 1932–33 that affected Ukraine, Kazakhstan and some densely populated regions of Russia, the scale of death in Ukraine is referred to as the Holodomor and is recognized as genocide by the governments of Australia, Argentina, Georgia, Estonia, Italy, Canada, Lithuania, Poland, the USA and Hungary. The famine was caused by the confiscation of the whole 1933 harvest in Ukraine, Kazakhstan, the Kuban (a densely populated Russian region), and some other parts of the Soviet Union, leaving the peasants too little to feed themselves. As a result, an estimated ten million died, including over seven million in Ukraine, one million in the North Caucasus and one million elsewhere.[164] American historian Timothy Snyder wrote of “3.3 million Soviet citizens (mostly Ukrainians) deliberately starved by their own government in Soviet Ukraine in 1932–1933”[165]

In addition to the requisitioning of crops and livestock in Ukraine, all food was confiscated by Soviet authorities. Any and all aid and food was prohibited from entering the Ukrainian republic. Ukraine’s Yuschenko administration recognised the Holodomor as an act of genocide and pushed international governments to acknowledge this.[166] This move was opposed by the Russian government and some members of the Ukrainian parliament, especially the Communists. A Ukrainian court found Joseph Stalin, Vyacheslav Molotov, Lazar Kaganovich, Stanislav Kosior, Pavel Postyshev, Vlas Chubar and Mendel Khatayevich posthumously guilty of genocide on 13 January 2010.[167][168]As of 2010, the Russian government’s official position was that the famine took place, but was not an ethnic genocide;[166] former Ukrainian president Viktor Yanukovych supported this position.[169][170] A ruling of January 13, 2010 by Kyiv’s Court of Appeal declared the Soviet leaders guilty of ‘genocide against the Ukrainian national group in 1932–33 through the artificial creation of living conditions intended for its partial physical destruction.'”[171]

Polish Russia

A few scholars argue that the killing, on the basis of nationality and politics, of more than 120,000 ethnic Poles in the Soviet Union during 1937–38 was genocide.[172]

Chechnya

On February 26, 2004 the plenary assembly of the European Parliament recognized the deportation of Chechen people during Operation Lentil (23 February 1944), as an act of genocide, on the basis of the 1907 IV Hague Convention: The Laws and Customs of War on Land and the CPPCG.[173]

The event began on 23 February 1944, when the entire population of Checheno-Ingushetia was summoned to local party buildings where they were told they were to be deported as punishment for their alleged collaboration with the Germans. The inhabitants were rounded up and imprisoned in Studebaker trucks and sent to Siberia.[174][175]

  • Many times, resistance was met with slaughter, and in one such instance, in the aul of Khaibakh, about 700 people were locked in a barn and burned to death. By the next summer, Checheno-Ingushetia was dissolved; a number of Chechen and Ingush placenames were replaced with Russian ones; mosques and graveyards were destroyed, and a massive campaign to burn numerous historical Chechen texts was nearly complete.[176]
  • [177] Throughout the North Caucasus, about 700,000 (according to Dalkhat Ediev, 724297,[178] of which the majority, 412,548, were Chechens, along with 96,327Ingush, 104,146 Kalmyks, 39,407 Balkars and 71,869 Karachais). Many died on the trip, of exposure in Siberia’s extremely harsh environment. The NKVD, supplying the Russian perspective, gives the statistic of 144,704 killed in 1944–1948 alone (with a death rate of 23.5% for all groups). Estimates for Chechen deaths alone (excluding the NKVD statistic), range from about 170,000 to 200,000,[179][180] thus ranging from over a third of the total Chechen population to nearly half being killed (of those that were deported, not counting those killed on the spot) in those 4 years alone. Both the Chechen Republic of Ichkeria and the European Union Parliament marked it as genocide in 2004.[181]
Deportations of Lithuanians, Latvians and Estonians

The mass deportations of up to 17,500 Lithuanians, 17,000 Latvians and 6,000 Estonians carried out by Stalin were allegedly the start of another genocide. Added to the killing of the Forest Brethren and the renewed Dekulakization that followed the Soviet reconquest of the Baltic states at the end of World War Two, the total number deported to Siberia was 118,559 from Lithuania, 52,541 from Latvia, and 32,540 from Estonia.[182] The high death rate of deportees during the first few years of exile, caused by the failure of Soviet authorities to provide suitable clothing and housing at the destination, led some sources to label the affair an act of genocide.[183] Based on the Martens Clause and the principles of the Nuremberg Charter, the European Court of Human Rights held that the March deportationconstituted a crime against humanity.[184][185] According to Erwin Oberlander, these deportations are a crime against humanity, rather than genocide.[186]

Lithuania began trials for genocide in 1997. Latvia and Estonia followed in 1998.[187] Latvia has since convicted four security officers and in 2003 sentenced a former KGB agent to five years. Estonia tried and convicted ten men and is investigating others. In Lithuania by 2004 23 cases were before the courts, but as of the end of the year none had been convicted.[188]

In 2007 Estonia charged Arnold Meri (then 88 years old), a former Soviet Communist Party official and highly decorated former Red Army soldier, with genocide. Shortly after the trial opened, it was suspended because of Meri’s frail health and then abandoned when he died.[189][190] A memorial in Vilnius, Lithuania, is dedicated to genocidal victims of Stalin and Hitler,[191] and the Museum of Genocide Victims in Lithuania, which opened on 14 October 1992 in the former KGB headquarters, chronicles the imprisonment and deportation of Lithuanians.[192]

Japan

During the Nanking Massacre in the period of the Second Sino-Japanese War, the Japanese engaged in mass killings against the Chinese. Bradley Campbell described the Nanking Massacre as a genocide, because the Chinese were unilaterally killed by the Japanese en masse during the aftermath, despite the successful and certain outcome of their battle.[193]

Germany and Nazi-occupied Europe

Major deportation routes to theextermination camps in Europe.

Holocaust
Year Jews killed[194]
1933–1940 under 100,000
1941 1,100,000
1942 2,700,000
1943 500,000
1944 600,000
1945 100,000

The Nazi Holocaust is universally recognized as genocide. The term appeared in the indictment of 24 German leaders. Count three of the indictment stated that all the defendants had “conducted deliberate and systematic genocide – namely, the extermination of racial and national groups…”[195]

The term “the Holocaust” (from the Greek hólos, “whole” and kaustós, “burnt”) is often used to describe the killing of approximately six million European Jews, as part of a program of deliberate extermination planned and executed by the National Socialist German Workers Party in Germany led by Adolf Hitler.[196][197] Many scholars do not include other groups in the definition of the Holocaust, reserving the term to refer only to the genocide of the Jews,[198]

  • The Holocaust: Definition and Preliminary Discussion, Yad Vashem, The Holocaust, as presented in this resource center, is defined as the sum total of all anti-Jewish actions carried out by the German regime between 1933 and 1945: from stripping the German Jews of their legal and economic status in the 1930s, to segregating and starving Jews in the various occupied countries, to the murder of close to six million Jews in Europe. The Holocaust is part of a broader aggregate of acts of oppression and murder of various ethnic and political groups in Europe by the Germans.
  • [196][199][200][201][202] or what the Germans called the “Final Solution of the Jewish Question.”

The Holocaust was accomplished in stages. Legislation to remove the Jews from civil society was enacted years before the outbreak of World War II. Concentration camps were established in which inmates were used as slave laborers until they died. Where the Third Reich conquered new territory in eastern Europe, specialized units called Einsatzgruppen murdered Jews and political opponents in mass shootings.[203] Jews and Romani were crammed into ghettos before being transported in box cars by freight train to extermination camps where, if they survived the journey, the majority were killed in gas chambers. Every arm of Germany’s bureaucracy was involved in the logistics of the mass murder, turning the country into what one Holocaust scholar has called “a genocidal nation.”[204]

Men are forced to dig their own graves before being shot by SS troops.Šiauliai, Lithuania, July 1941

The following figures from Lucy Dawidowicz show the annihilation of the Jewish population of Europe by (pre-war) country:[205]
Country Estimated
Pre-War
Jewish
population
Estimated
killed
Percent
killed
Poland 3,300,000 3,000,000 90
Baltic countries 253,000 228,000 90
Germany and Austria 240,000 210,000 90
Bohemia and Moravia 90,000 80,000 89
Slovakia 90,000 75,000 83
Greece 70,000 54,000 77
Netherlands 140,000 105,000 75
Hungary 650,000 450,000 70
Byelorussian SSR 375,000 245,000 65
Ukrainian SSR 1,500,000 900,000 60
Belgium 65,000 40,000 60
Yugoslavia 43,000 26,000 60
Romania 600,000 300,000 50
Norway 2,173 890 41
France 350,000 90,000 26
Bulgaria 64,000 14,000 22
Italy 40,000 8,000 20
Luxembourg 5,000 1,000 20
Russian SFSR 975,000 107,000 11
Denmark 8,000 52 <1
Total 8,861,800 5,933,900 67
Extermination Camp Estimate of
number killed
Ref
Auschwitz-Birkenau 1,000,000 [206][207]
Treblinka 870,000 [208]
Belzec 600,000 [209]
Majdanek 79,000–235,000 [210][211]
Chełmno 320,000 [212]
Sobibór 250,000 [213]

This gives a total of over 3.8 million; of these, 80–90% were estimated to be Jews. These seven camps thus accounted for half the total number of Jews killed in the entire Nazi Holocaust. Virtually the entire Jewish population of Poland died in these camps.[205]

Since 1945, the most commonly cited figure for the total number of Jews killed has been six million. The Yad VashemHolocaust Martyrs’ and Heroes’ Remembrance Authority in Jerusalem, writes that there is no precise figure for the number of Jews killed,[214] but has been able to find documentation of more than three million names of Jewish victims killed,[215]which it displays at its visitors center. The figure most commonly used is the six million attributed to Adolf Eichmann, a senior SS official.[216]

Members of the Sonderkommando burn corpses in the fire pits at Auschwitz II-Birkenau.[217]

There were about eight to ten million Jews in the territories controlled directly or indirectly by Germany (the uncertainty arises from the lack of knowledge about how many Jews there were in the Soviet Union). The six million killed in the Holocaust thus represent 60 to 75 percent of these Jews. Of Poland’s 3.3 million Jews, about 90 percent were killed.[218] The same proportion were killed in Latvia and Lithuania, but most of Estonia‘s Jews were evacuated in time. Of the 750,000 Jews in Germany and Austria in 1933, only about a quarter survived. Although many German Jews emigrated before 1939, the majority of these fled to Czechoslovakia, France or the Netherlands, from where they were later deported to their deaths.

In Czechoslovakia, Greece, the Netherlands, and Yugoslavia, over 70 percent were killed. 50 to 70 percent were killed in Romania, Belgium and Hungary. It is likely that a similar proportion were killed in Belarus and Ukraine, but these figures are less certain. Countries with notably lower proportions of deaths include Bulgaria, Denmark, France, Italy, and Norway. Albania was the only country occupied by Germany that had a significantly larger Jewish population in 1945 than in 1939. About two hundred native Jews and over a thousand refugees were provided with false documents, hidden when necessary, and generally treated as honored guests in a country whose population was roughly 60% Muslim.[219] Additionally, Japan, as an Axis member, had its own unique response to German policies regarding Jews; see Shanghai Ghetto.

In addition to those who died in extermination camps, at least half a million Jews died in other camps, including the major concentration camps in Germany. These were not extermination camps, but had large numbers of Jewish prisoners at various times, particularly in the last year of the war as the Nazis withdrew from Poland. About a million people died in these camps, and although the proportion of Jews is not known with certainty, it was estimated to be at least 50 percent.[citation needed] Another 800,000 to one million Jews were killed by the Einsatzgruppen in the occupied Soviet territories (an approximate figure, since the Einsatzgruppen killings were frequently undocumented).[220] Many more died through execution or of disease and malnutrition in the ghettos of Poland before they could be deported.

Jewish Holocaust death toll as a percentage of the total pre-war Jewish population

In the 1990s, the opening of government archives in Eastern Europe resulted in the adjustment of the death tolls published in the pioneering work by Hilberg, Dawidowicz and Gilbert (e.g. compare Gilbert’s estimation of two million deaths in Auschwitz-Birkenau with the updated figure of one million in the Extermination Camp data box). As pointed out above, Wolfgang Benz has been carrying out work on the more recent data. He concluded in 1999:

The goal of annihilating all of the Jews of Europe, as it was proclaimed at the conference in the villa Am Grossen Wannsee in January 1942, was not reached. Yet the six million murder victims make the holocaust a unique crime in the history of mankind. The number of victims—and with certainty the following represent the minimum number in each case—cannot express that adequately. Numbers are just too abstract. However they must be stated in order to make clear the dimension of the genocide: 165,000 Jews from Germany, 65,000 from Austria, 32,000 from France and Belgium, more than 100,000 from the Netherlands, 60,000 from Greece, the same number from Yugoslavia, more than 140,000 from Czechoslovakia, half a million from Hungary, 2.2 million from the Soviet Union, and 2.7 million from Poland. To these numbers must be added all those killed in the pogroms and massacres in Romania and Transitrien (over 200,000) and the deported and murdered Jews from Albania and Norway, Denmark and Italy, from Luxembourg and Bulgaria.

—Benz, Wolfgang The Holocaust: A German Historian Examines the Genocide[221]
Non-Jewish victims
Victims Killed Source
Jews 5.93 million [205]
Soviet POWs 2–3 million [222]
Ethnic Poles 1.8–2 million [223][224]
Disabled 270,000 [225]
Romani 90,000–220,000 [226][227]
Freemasons 80,000–200,000 [228][229]
Slovenes 20,000–25,000 [230]
Homosexuals 5,000–15,000 [231]
Jehovah’s
Witnesses
2,500–5,000 [232]
Spanish Republicans 7000 [233]

Some scholars broaden the definition to include other German killing policies during the war, including the mistreatment of Soviet POWs, crimes against ethnic Poles,euthanasia of mentally and physically disabled Germans, persecution of Jehovah’s Witnesses, the killing of Romani, and other crimes committed against ethnic and political minorities.[234] Using this definition, the total number of Holocaust victims is 11 million people. Donald Niewyk suggests that the broadest definition, including Soviet deaths due to war-related famine and disease, would produce a death toll of 17 million. Overall, about 5.7 million (78 percent) of the 7.3 million Jews in occupied Europe perished.[235] This was in contrast to the five to 11 million (1.4 percent to 3.0 percent) of the 360 million non-Jews in German-dominated Europe.[236][237]

Soviet Civilians[edit]

Men hanged as partisans somewhere in the Soviet Union.

In 1995 a paper published by M. V. Philimoshin at the Russian Academy of Scienceput the civilian death toll in the regions occupied by Germany at 13.7 million. Philimoshin cited sources from the Soviet era to support his figures, he used the terms “genocide” and “premeditated extermination” when referring to the deaths of 7.4 million civilians in the occupied USSR caused by the direct, intentional actions of violence. Civilians killed in reprisals during the Soviet partisan war account for a major part of the huge toll. The report of Philimoshin lists the deaths of civilian forced laborers in Germany as totaling 2,164,313. G. I. Krivosheev in the report on military casualties gives a total of 1,103,300 dead POWs. The total of these two figures is 3,267,613, which is in close agreement with estimates by western historians of about 3 million deaths of prisoners in German captivity. In the occupied regions Nazi Germany had a policy of forced confiscation of food that resulted in the famine deaths of an estimated 6% of the population, 4.1 million persons.[238]

Soviet civilian war dead estimated by Russian Academy of Science[239][240][241]
Deaths caused by the result of direct, intentional actions of violence 7,420,379[242]
Deaths of forced laborers in Germany 2,164,313[242]
Deaths due to famine and disease in the occupied regions 4,100,000[243]
Total 13,684,692
Croatia[

After the Nazi invasion of Yugoslavia, Nazis and fascists established the Croatian state known as the Nezavisna Država Hrvatska (Independent State of Croatia) or NDH. Immediately afterwards, the NDH began a terror campaign against Serbs, Jews and Romani people. From 1941 to 1945, when Josip Broz Tito‘s partisansliberated Croatia, the Ustaše regime killed approximately 300,000 to 350,000 people,[244] mostly Serbs and almost the entire Jewish and Romani population, many of them in the Jasenovac concentration camp. Helen Fein estimated that the Ustaše killed virtually every Romani in the country.[245] The Ustaše enacted a policy that called for a solution to the “Serbian problem” in Croatia. The solution was to “kill one-third of the Serbs, expel one-third, and convert one-third”.[246] According to the United States Holocaust Museum, 320,000–340,000 ethnic Serbs were murdered under Ustaše rule.[247] The Yad Vashem World Holocaust Museum and Research Center concludes that “more than 500,000 Serbs were murdered in horribly sadistic ways, 250,000 were expelled, and another 200,000 were forced to convert”.[248] The Ustaše killed nearly 80,000 Roma and 35,000 Jews.

Some historians consider the crimes of the Chetniks in Bosnia against non-Serbs to constitute genocide.[249][250]

Volhynia and Eastern Galicia

Massacres of Poles in Volhynia in 1943. Most Poles of Volhynia (now in Ukraine) had either been murdered or had fled the area

The massacres of Poles in Volhynia and Eastern Galicia were part of an ethnic cleansing operation carried out by theUkrainian Insurgent Army (UPA) West in the Nazi-occupied regions of Eastern Galicia (Nazi created Distrikt Galizien inGeneral Government), and UPA North in Volhynia (in Nazi created Reichskommissariat Ukraine), from March 1943 until the end of 1944. The peak took place in July/August 1943 when a senior UPA commander, Dmytro Klyachkivsky, ordered the liquidation of the entire male Polish population between 16 and 60 years of age.[251][252] Despite this, most were women and children. The UPA killed 40,000–60,000 Polish civilians in Volhynia,[253] from 25,000[254] to 30,000–40,000 in Eastern Galicia.[253] The killings were directly linked with the policies of the Bandera fraction of the Organization of Ukrainian Nationalists, whose goal, specified at the Second Conference of the OUN-B, was to remove non-Ukrainians from a future Ukrainian state.[255]

The massacres are recognized in Poland as ethnic cleansing with “marks of genocide.”[256] According to IPN prosecutor Piotr Zając, the crimes have a “character of genocide”.[257] However, according to Katchanovski, the actions in Volhynia lacked evidence of an intent to eliminate all or part of the Polish population, and the anti-Polish action was mostly limited to a small region.

Romani people
Main article: Porajmos

Map of persecution of the Roma

The treatment of the Romani was not consistent in the different areas that Nazi Germany conquered. In some areas (e.g. Luxembourg and the Baltic countries), the Nazis killed virtually the entire Romani population. In other areas (e.g. Denmark, Greece), there is no record of Romanis being subjected to mass killings.[258]

Donald Niewyk and Frances Nicosia write that the death toll was at least 130,000 of the nearly one million Romani in Nazi-controlled Europe.[259] Michael Berenbaum writes that serious scholarly estimates lie between 90,000 and 220,000.[260] A study by Sybil Milton, senior historian at the U.S. Holocaust Memorial Museum, calculated a death toll of at least 220,000 and possibly closer to 500,000, but this study explicitly excluded the Independent State of Croatia where the genocide of Romanies was intense.[226][261] Martin Gilbert estimates a total of more than 220,000 of the 700,000 Romani in Europe.[262] Ian Hancock, Director of the Program of Romani Studies and the Romani Archives and Documentation Center at the University of Texas at Austin, has argued in favour of a much higher figure of between 500,000 and 1,500,000, claiming the Romani toll proportionally equaled or exceeded that of Jewish victims.[227][263]

Disabled and mentally ill

Our starting-point is not the individual, and we do not subscribe to the view that one should feed the hungry, give drink to the thirsty or clothe the naked—those are not our objectives. Our objectives are entirely different. They can be put most crisply in the sentence: we must have a healthy people in order to prevail in the world.

Between 1939 and 1941, 80,000 to 100,000 mentally ill adults in institutions were killed; 5,000 children in institutions; and 1,000 Jews in institutions.[265] Outside the mental health institutions, the figures are estimated to number 20,000 (according to Dr. Georg Renno, the deputy director of Schloss Hartheim, one of the euthanasia centers) or 400,000 (according to Franz Ziereis, the commandant of Mauthausen-Gusen concentration camp).[265] Another 300,000 were forcibly sterilized.[266] Overall it has been estimated that over 270,000 individuals[225] with mental disorders of all kinds were put to death, although their mass murder has received relatively little historical attention. Along with the physically disabled, people suffering from dwarfism were persecuted as well. Many were put on display in cages and experimented on by the Nazis.[267] Despite not being formally ordered to take part, psychiatrists and psychiatric institutions were at the center of justifying, planning and carrying out the atrocities at every stage, and “constituted the connection” to the later annihilation of Jews and other “undesirables” in the Holocaust.[268] After strong protests by the German Catholic and Protestant churches on 24 August 1941 Hitler ordered the cancellation of the T4 program.[269]

The program was named after Tiergartenstraße 4, the address of a villa in the Berlin borough of Tiergarten, the headquarters of the General Foundation for Welfare and Institutional Care,[270] led by Philipp Bouhler, head of Hitler’s private chancellery (Kanzlei des Führer der NSDAP) and Karl Brandt, Hitler’s personal physician.

Brandt was tried in December 1946 at Nuremberg, along with 22 others, in a case known as United States of America vs. Karl Brandt et al., also known as theDoctors’ Trial. He was hanged at Landsberg Prison on 2 June 1948.

Expulsion of Germans

After WWII ended at least 12 million[271][272][273] Germans fled or were expelled from Germany’s former eastern provinces or migrated from other countries to what remained of Germany, the largest transfer of a single ethnic population in modern history.[271][272] Estimates of the total number of dead range from 500,000 to 2,000,000, where the higher figures include “unsolved cases” of persons reported as missing and presumed dead. Many German civilians were sent to internment and labor camps, where they died. Rummel estimated that 1,585,000 Germans were killed in Poland and 197,000 were killed in Czechoslovakia.[274] The German-Czech Historians Commission, on the other hand, established a death toll for Czechoslovakia of 15-30,000.[275] The events are usually classified as population transfer,[276][277] or as ethnic cleansing.[278][279][280][281] Felix Ermacora, among a minority of legal scholars, equated ethnic cleansing with genocide,[282][283] and stated that the expulsion of the Sudeten Germans therefore constituted genocide.[284]

Dominican Republic

In 1937, Dominican dictator Rafael Trujillo ordered the execution of Haitians living in the Dominican Republic. The Parsley Massacre, known in the Dominican Republic as “El Corte” (the Cutting), lasted approximately five days. Trujillo had his soldiers show parsley to suspected Haitians and ask, “What is this?” Spanish-speaking Dominicans would be able to pronounce the Spanish word for parsley (“perejil”) perfectly. In Haitian Creole, the word for parsley is “persil”. Those who mispronounced “perejil” were assumed to be Haitian and slaughtered. The program resulted in the deaths of 20,000 to 30,000 people.[285]

Republic of China and Tibet

The Kuomintang‘s Republic of China government supported Muslim warlord Ma Bufang when he launched seven expeditions into Golog, causing the deaths of thousands of Tibetans.[286] Uradyn Erden Bulag called the events that followed genocidal, while David Goodman called them ethnic cleansing. One Tibetan counted the number of times Ma attacked him, remembering the seventh attack that made life impossible.[287] Ma was anti-communist and he and his army wiped out many Tibetans in northeast and eastern Qinghai and destroyed Tibetan Buddhist Temples.[288][289] Ma also patronized the Panchen Lama, who was exiled from Tibet by the Dalai Lama‘s government.

1951 to 2000

The CPPCG was adopted by the UN General Assembly on 9 December 1948 and came into effect on 12 January 1951 (Resolution 260 (III)). After the necessary 20 countries became parties to the Convention, it came into force as international law on 12 January 1951. At that time however, only two of the five permanent members of the UN Security Council (UNSC) were parties to the treaty, which caused the Convention to languish for over four decades.

Australia 1900–1969

Sir Ronald Wilson was once the president of Australia’s Human Rights Commission. He stated that Australia’s program in which 20-25,000 Aboriginal children were forcibly separated from their natural families[290] was genocide, because it was intended to cause the Aboriginal people to die out. The program ran from 1900 to 1969.[291] The nature and extent of the removals have been disputed within Australia, with opponents questioning the findings contained in the Commission report and asserting that the size of the Stolen Generation had been exaggerated. The intent and effects of the government policy were also disputed.[290]

Zanzibar

In 1964, towards the end of the Zanzibar Revolution—which led to the overthrow of the Sultan of Zanzibar and his mainly Arab government by local African revolutionaries—John Okello claimed in radio speeches to have killed or imprisoned tens of thousands of the Sultan’s “enemies and stooges,”[292] but estimates of the number of deaths vary greatly, from “hundreds” to 20,000. The New York Times and other Western newspapers gave figures of 2-4,000;[293][294] the higher numbers possibly were inflated by Okello’s own broadcasts and exaggerated media reports.[292][295][296] The killing of Arab prisoners and their burial in mass graveswas documented by an Italian film crew, filming from a helicopter, in Africa Addio.[297] Many Arabs fled to safety in Oman[295] and by Okello’s order no Europeans were harmed.[298] The violence did not spread to Pemba.[296] Leo Kuper described the killing of Arabs in Zanzibar as genocide.[299]

Guatemala 1981–1983

Main article: Guatemalan civil war

During the Guatemalan civil war, some thousands of people died and more than one million fled their homes and hundreds of villages were destroyed. The officially chartered Historical Clarification Commission attributed more than 93% of all documented human rights violations to Guatemala’s military government; and estimated that Maya Indians accounted for 83% of the victims.[300] Although the war lasted from 1960 to 1996, the Historical Clarification Commission concluded that genocide might have occurred between 1981 and 1983, when the government and guerrilla had the fiercest and bloodiest combats and strategies, especially in the oil-rich area of Ixcán on the northern part of Quiché[disambiguation needed].[301] The total numbers of mortal victims was estimated to be around 200,000, although this is an extrapolation that was done by the Historical Clarification Commission based on the cases that they documented, and there were no more than 50,000.[302]

In 1999, Nobel peace prize winner Rigoberta Menchú brought a case against the military leadership in a Spanish Court. Six officials, among them Efraín Ríos Monttand Óscar Humberto Mejía Victores, were formally charged on 7 July 2006 to appear in the Spanish National Court after Spain’s Constitutional Court ruled in 2005 that Spanish courts could exercise universal jurisdiction over war crimes committed during the Guatemalan Civil War.[303] In May 2013, Rios Montt was found guilty of genocide for killing 1,700 indigenous Ixil Mayans during 1982–83 by a Guatemalan court and sentenced to 80 years in prison.[304] However, on May 20, 2013, theConstitutional Court of Guatemala overturned the conviction, voiding all proceedings back to April 19 and ordering that the trial be “reset” to that point, pending a dispute over the recusal of judges.[305][306] Officials have said that Ríos Montt’s trial will resume in January 2015.[307]

Pakistan (Bangladesh War of 1971)

An academic consensus holds that the events that took place during the Bangladesh Liberation War constituted genocide.[308] During the nine-month-long conflict an estimated 300,000 to 3 million people were killed and that Pakistani armed forces raped between 200-400,000 Bangladeshi women and girls in an act ofgenocidal rape.[309]

According to Sarmila Bose, 50-100,000 combatants and civilians were killed by both sides.[310][unreliable source?] Bose’s work and methodology were heavily critiqued.[311] A 2008 study estimated that up to 269,000 civilians died in the conflict; the authors noted that this is far higher than two earlier estimates.[312]According to Serajur Rahman, the official Bangladeshi estimate of “3 lahks” (300,000) was wrongly translated into English as 3 million.[313][unreliable source?]

A case was filed in the Federal Court of Australia on 20 September 2006 for alleged war crimes, crimes against humanity and genocide during 1971 by the Pakistani Armed Forces and its collaborators:[314]

We are glad to announce that a case has been filed in the Federal Magistrate’s Court of Australia today under the Genocide Conventions Act 1949 and War Crimes Act. This is the first time in history that someone is attending a court proceeding in relation to the [alleged] crimes of Genocide, war crimes and crimes against humanity during 1971 by the Pakistani Armed Forces and its collaborators. The Proceeding number is SYG 2672 of 2006. On 25 October 2006, a direction hearing will take place in the Federal Magistrates Court of Australia, Sydney registry before Federal Magistrate His Honor Nicholls.

On 21 May 2007, at the request of the applicant the case was discontinued.[315]

Burundi 1972 and 1993

Main article: Burundi genocide

After Burundi‘s independence in 1962, two events were called genocide. The 1972 mass-killings of Hutu by the Tutsi army[316] and the 1993 killing of Tutsi by the Hutu population that is recognised as an act of genocide in the final report of the International Commission of Inquiry for Burundi presented to the United Nations Security Council in 2002.[317]

North Korea

Several million in North Korea have died of starvation since the mid-1990s, with aid groups and human rights NGOs stating often that North Korea has systematically and deliberately prevented food aid from reaching the areas most devastated by food shortages.[318] A further one million have died in North Korea’s political prison camps that detain dissidents and their entire families, including children, for perceived political offences.[319]

In 2004, Yad Vashem called on the international community to investigate “political genocide” in North Korea.[319]

In September 2011, a Harvard International Review article argued that North Korea was violating the UN Genocide Convention by its systematic killing of half-Chinese babies and members of religious groups.[320] North Korea’s Christian population, which included 25–30% of the inhabitants of Pyongyang and was considered to be the center of Christianity in East Asia in 1945, has been systematically massacred and persecuted; as of 2012 50,000–70,000 Christians were imprisoned in North Korea’s concentration camps.[321]

Equatorial Guinea

Francisco Macías Nguema was the first President of Equatorial Guinea, from 1968 until his overthrow in 1979.[322] During his presidency, his country was nicknamed “the Auschwitz of Africa”. Nguema’s regime was characterized by its abandonment of all government functions except internal security, which was accomplished by terror; he acted as chief judge and sentenced thousands to death. This led to the death or exile of up to 1/3 of the country’s population. From a population of 300,000, an estimated 80,000 had been killed, in particular those of the Bubi ethnic minority on Bioko associated with relative wealth and education.[323] Uneasy around educated people, he had killed everyone who wore spectacles. All schools were ordered closed in 1975. The economy collapsed and skilled citizens and foreigners emigrated.[324]

On August 3, 1979, he was overthrown by Teodoro Obiang Nguema Mbasogo.[325] Macías Nguema was captured and tried for genocide and other crimes along with 10 others. All were found guilty, four received terms of imprisonment and Nguema and the other six were executed on September 29.[326]

John B. Quigley noted at Macías Nguema’s trial that Equatorial Guinea had not ratified the Genocide convention and that records of the court proceedings show that there was some confusion over whether Nguema and his co-defendants were tried under the laws of Spain (the former colonial government) or whether the trial was justified on the claim that the Genocide Convention was part of customary international law. Quigley stated, “The Macias case stands out as the most confusing of domestic genocide prosecutions from the standpoint of the applicable law. The Macias conviction is also problematic from the standpoint of the identity of the protected group.”[327]

Indonesia

East Timor

East Timor was occupied by Indonesia from 1975 to 1999 as an annexed territory with provincial status. A detailed statistical report prepared for the Commission for Reception, Truth and Reconciliation in East Timor cited a lower range of 102,800 conflict-related deaths in the period 1974–1999, namely, approximately 18,600 killings and 84,200 excess deaths from hunger and illness, including the Indonesian military using “starvation as a weapon to exterminate the East Timorese”,[328]most of which occurred during the Indonesian occupation.[329][330] Earlier estimates of deaths during the occupation ranged from 60,000 to 200,000.[331]

According to Sian Powell a UN report confirmed that the Indonesian military used starvation as a weapon and employed Napalm and chemical weapons, which poisoned the food and water supply.[330] Ben Kiernan wrote:

the crimes committed … in East Timor, with a toll of 150,000 in a population of 650,000, clearly meet a range of sociological definitions of genocide …[with] both political and ethnic groups as possible victims of genocide. The victims in East Timor included not only that substantial ‘part’ of the Timorese ‘national group’ targeted for destruction because of their resistance to Indonesian annexation…but also most members of the twenty-thousand strong ethnic Chinese minority.[332]

West New Guinea/West Papua

An estimated 100,000+ Papuans have died since Indonesia took control of West New Guinea from the Dutch Government in 1963.[333] An academic report alleged that “contemporary evidence set out [in this report] suggests that the Indonesian government has committed proscribed acts with the intent to destroy the West Papuans as such, in violation of the 1948 Convention on the Prevention and Punishment of the Crime of Genocide and the customary international law prohibition this Convention embodies”.[334]

Laos

The communist Pathet Lao overthrew the royalist government of Laos in December 1975, establishing the Lao People’s Democratic Republic.[335] The conflict between Hmong rebels and the Pathet Lao continued in isolated pockets. The Unrepresented Nations and Peoples Organization accused the government of Laos in collaboration with Vietnam of committing genocide against the Hmong,[336] with up to 100,000 killed out of a population of 400,000.[337] [338]

Argentina

Commemoration in Argentina

In September 2006, Miguel Osvaldo Etchecolatz, who had been the police commissioner of the province of Buenos Airesduring the Dirty War (1976–1983), was found guilty of six counts of murder, six counts of unlawful imprisonment and seven counts of torture in a federal court. The judge who presided over the case, Carlos Rozanski, described the offences as part of a systematic attack that was intended to destroy parts of society that the victims represented and as such was genocide. Rozanski noted that CPPCG does not include the elimination of political groups (because that group was removed at the behest of Stalin), but instead based his findings on 11 December 1946 United Nations General Assembly Resolution 96barring acts of genocide “when racial, religious, political and other groups have been destroyed, entirely or in part” (which passed unanimously), because he considered the original UN definition to be more legitimate than the politically compromised CPPCG definition.[339]

Ethiopia

Ethiopia‘s former Soviet-backed Marxist dictator Mengistu Haile Mariam was tried in an Ethiopian court, in absentia, for his role in mass killings. Mengistu’s charge sheet and evidence list covered 8,000 pages. The evidence against him included signed execution orders, videos of torture sessions and personal testimonies.[340]The trial began in 1994 and on 12 December 2006 Mengistu was found guilty of genocide and other offences. He was sentenced to life in prison in January 2007.[341][342] Ethiopian law includes attempts to annihilate political groups in its definition of genocide.[343] 106 Derg officials were accused of genocide during the trials, but only 36 of them were present. Several former Derg members have been sentenced to death.[344] Zimbabwe refused to respond to Ethiopia’s extradition request for Mengistu, which permitted him to avoid a life sentence. Mengistu supported Robert Mugabe, the long-standing President of Zimbabwe, during his leadership of Ethiopia.[345]

Michael Clough, a US attorney and longtime Ethiopia observer told Voice of America in a statement released on December 13, 2006,[346]

“The biggest problem with prosecuting Mengistu for genocide is that his actions did not necessarily target a particular group. They were directed against anybody who was opposing his government, and they were generally much more political than based on any ethnic targeting. In contrast, the irony is the Ethiopian government itself has been accused of genocide based on atrocities committed in Gambella. I’m not sure that they qualify as genocide either. But in Gambella, the incidents, which were well documented in a human rights report of about 2 years ago, were clearly directed at a particular group, the tribal group, the Anuak.”

An estimated 150,000 university students, intellectuals and politicians were killed during Mengistu’s rule.[347] Amnesty International estimates that up to 500,000 people were killed during the Ethiopian Red Terror[348] Human Rights Watch described the Red Terror as “one of the most systematic uses of mass murder by a state ever witnessed in Africa.”[340] During his reign it was not uncommon to see students, suspected government critics or rebel sympathisers hanging from lampposts. Mengistu himself is alleged to have murdered opponents by garroting or shooting them, saying that he was leading by example.[349]

Iraq

On December 23, 2005 a Dutch court ruled in a case brought against Frans van Anraat for supplying chemicals to Iraq, that “[it] thinks and considers it legally and convincingly proven that the Kurdish population meets the requirement under the genocide conventions as an ethnic group. The court has no other conclusion than that these attacks were committed with the intent to destroy the Kurdish population of Iraq.” Because van Anraat supplied the chemicals before 16 March 1988, the date of the Halabja poison gas attack he was guilty of a war crime but not guilty of complicity in genocide.[350][351]

Tibet

On 5 June 1959 Shri Purshottam Trikamdas, Senior Advocate, Supreme Court of India, presented a report on Tibet to the International Commission of Jurists (anNGO). The press conference address on the report states in paragraph 26:

From the facts stated above the following conclusions may be drawn: … (e) To examine all such evidence obtained by this Committee and from other sources and to take appropriate action thereon and in particular to determine whether the crime of Genocide – for which already there is strong presumption – is established and, in that case, to initiate such action as envisaged by the Genocide Convention of 1948 and by the Charter of the United Nations for suppression of these acts and appropriate redress;[352]

The report of the International Commission of Jurists (1960) claimed that there was ‘only’ “cultural” genocide. ICJ Report (1960) page 346: “The committee found that acts of genocide had been committed in Tibet in an attempt to destroy the Tibetans as a religious group, and that such acts are acts of genocide independently of any conventional obligation. The committee did not find that there was sufficient proof of the destruction of Tibetans as a race, nation or ethnic group as such by methods that can be regarded as genocide in international law”.

However cultural genocide is also contested by academics such as Barry Sautman.[353] Tibetan is the everyday language of the Tibetan people.[354]

The Central Tibetan Administration and other Tibetan in exile media claimed that approximately 1.2 million Tibetans have died of starvation, violence, or other indirect causes since 1950.[355] White states “In all, over one million Tibetans, a fifth of the population, had died as a result of Chinese occupation up until the end of the Cultural Revolution.”[356] This figure has been denied by Patrick French, the former Director of the Free Tibet Campaign in London.[357]

Jones argued that the struggle sessions after the 1959 Tibetan uprising may be considered genocide, based on the claim that the conflict resulted in 92,000 deaths.[358] However, according to tibetologist Tom Grunfeld, “the veracity of such a claim is difficult to verify.”[359]

In 2013 Spain’s top criminal court decided to hear a case brought by Tibetan rights activists who allege that China’s former President Hu Jintao committed genocide in Tibet.[360] Spain’s High Court dropped this case in June 2014.[361]

Brazil

The Helmet Massacre of the Tikuna people took place in 1988 and was initially treated as homicide. During the massacre four people died, nineteen were wounded, and ten disappeared. Since 1994 the episode has been treated by Brazilian courts as genocide. Thirteen men were convicted of genocide in 2001. In November 2004, after an appeal was filed before Brazil’s federal court, the man initially found guilty of hiring men to carry out the genocide was acquitted, and the killers had their initial sentences of 15–25 years reduced to 12 years.[362]

In November 2005 during an investigation code-named Operation Rio Pardo, Mario Lucio Avelar, a Brazilian public prosecutor in Cuiabá, told Survival Internationalthat he believed that there were sufficient grounds to prosecute for genocide of the Rio Pardo Indians. In November 2006 twenty-nine people were arrested with others implicated, such as a former police commander and the governor of Mato Grosso state.[363]

In 2006 the [Brazilian] Supreme Federal Court (STF) unanimously reaffirmed that the crime known as the Haximu Massacre [perpetrated on the Yanomami Indians in 1993][364] was a genocide and that the decision of a federal court to sentence miners to 19 years in prison for genocide in connection with other offenses, such as smuggling and illegal mining, was valid.[364][365]

Democratic Republic of Congo

During the Congo Civil War (1998–2003), Pygmies were hunted down and eaten by both sides in the conflict, who regarded them as subhuman.[366] Sinafasi Makelo, a representative of Mbuti pygmies, asked the UN Security Council to recognize cannibalism as a crime against humanity and also as an act of genocide.[367]Minority Rights Group International reported evidence of mass killings, cannibalism and rape. The report, which labeled these events as a campaign of extermination, linked the violence to beliefs about special powers held by the Bambuti.[368] In Ituri district, rebel forces ran an operation code-named “Effacer le tableau” (to wipe the slate clean). The aim of the operation, according to witnesses, was to rid the forest of pygmies.[369]

Hutu[edit]

In 2010 a report accused Rwanda‘s Tutsi-led army of committing genocide against ethnic Hutus. The report accused the Rwandan Army and allied Congolese rebels of killing tens of thousands of ethnic Hutu refugees from Rwanda and locals in systematic attacks between 1996 and 1997. The government of Rwanda rejected the accusation.[370]

Somalia[edit]

In 2007 attacks on Somalia’s Bantu population and Jubba Valley dwellers from 1991 onwards were reported, noting that “Somalia is a rare case in which genocidal acts were carried out by militias in the utter absence of a governing state structure.”[371]

Sri Lanka[edit]

Bodies of Female minors killed in an Sri Lankan air raid on an orphanage

The Sri Lankan military were accused of human rights violations during Sri Lanka‘s 26-year civil war.[372] A United Nation’s Panel of Experts looking into these alleged violations found “credible allegations, which if proven, indicate that serious violations of international humanitarian law and international human rights law were committed both by the Government of Sri Lanka and the LTTE, some of which would amount to war crimes and crimes against humanity“.[373] Some activists and politicians also accused the Sri Lankan government of carrying out genocide against the minority Sri Lankan Tamil peopleduring and after the war.

Bruce Fein alleged that Sri Lanka’s leaders committed genocide,[374] along with Tamil Parliamentarian Suresh Premachandran.[375] Refugees escaping Sri Lanka also stated that they fled from genocide,[376] and various Sri Lankan Tamil diaspora groups echoed these accusations.[377]

In 2009 thousands of Tamils protested in cities all over the world against the atrocities.[378] Various diaspora activists formed a group called Tamils Against Genocide to continue the protest.[379] Legal action against Sri Lankan leaders for alleged genocide has been initiated. Norwegian human rights lawyer Harald Stabell filed a case in Norwegian courts against Sri Lankan President Rajapaksa and others officials.[380]

Politicians in the Indian state of Tamil Nadu also made genocide accusations.[381] In 2008 and 2009 the Chief Minister of Tamil Nadu M. Karunanidhi repeatedly appealed to the Indian government to intervene to “stop the genocide of Tamils”,[382] while his successor J. Jayalalithaa called on the Indian government to bring Rajapaksa before international courts for genocide.[383] The women’s wing of the Communist Party of India, passed a resolution in August 2012 finding that “Systematic sexual violence against Tamil women” by Sri Lankan forces constituted genocide, calling for an “independent international investigation”.[384]

In January 2010 a Permanent Peoples’ Tribunal (PPT) held in Dublin, Ireland found Sri Lanka guilty of war crimes and crimes against humanity, but found insufficient evidence to justify the charge of genocide.[385][386] The tribunal requested a thorough investigation as some of the evidence indicated “possible acts of genocide”.[385] Its panel found Sri Lanka guilty of genocide at its December 7–10, 2013 hearings in Berman, Germany. It also found that the US and UK were guilty of complicity. A decision on whether India, and other states, had also acted in complicity was withheld. PPT reported that LTTE could not be accurately characterized as “terrorist”, stating that movements classified as “terrorist” because of their rebellion against a state, can become political entities recognized by the international community.[387][388] The International Commission of Jurists stated that the camps used to intern nearly 300,000 Tamils after the war’s end may have breached the convention against genocide.[389]

In 2015, Sri Lankan Tamil majority Sri Lanka’s Northern Provincial Council (NPC) “passed a strongly worded resolution accusing successive governments in the island nation of committing ‘genocide’ against Tamils.” [390] The resolution asserts that “Tamils across Sri Lanka, particularly in the historical Tamil homeland of the NorthEast, have been subject to gross and systematic human rights violations, culminating in the mass atrocities committed in 2009. Sri Lanka’s historic violations include over 60 years of state sponsored anti-Tamil pogroms, massacres, sexual violence, and acts of cultural and linguistic destruction perpetrated by the state. These atrocities have been perpetrated with the intent to destroy the Tamil people, and therefore constitute genocide.”[391]

The Sri Lankan government denied the allegations of genocide and war crimes.[392]

International prosecution

Ad hoc tribunals

In 1951 only two of the five permanent members of the UN Security Council (UNSC) were parties to the CPPCG: France and the Republic of China. The CPPCG was ratified by the Soviet Union in 1954, the United Kingdom in 1970, the People’s Republic of China in 1983 (having replaced the Taiwan-based Republic of China on the UNSC in 1971), and the United States in 1988. In the 1990s the international law on the crime of genocide began to be enforced.

Bosnia and Herzegovina

Male mourners at the reburial ceremony for an exhumed victim of the Srebrenica massacre.

In July 1995 Serbian forces killed more than 8,000[393][394] Bosniaks (Bosnian Muslims), mainly men and boys, in and around the town of Srebrenica during the Bosnian War. The killing was perpetrated by units of the Army of Republika Srpska (VRS)under the command of General Ratko Mladić. The Secretary-General of the United Nations described the mass murder as the worst crime on European soil since the Second World War.[395][396] A paramilitary unit from Serbia known as theScorpions, officially part of the Serbian Interior Ministry until 1991, participated in the massacre,[397][398] along with several hundred Russian and Greek volunteers.[399]

In 2001 the International Criminal Tribunal for the Former Yugoslavia (ICTY) delivered its first conviction for the crime of genocide, against General Krstić for his role in the 1994 Srebrenica massacre (on appeal he was found not guilty of genocide but guilty of aiding and abetting genocide).[400]

In February 2007 the International Court of Justice (ICJ) returned a judgement in the Bosnian Genocide Case. It upheld by the findings by the ICTY that genocide had been committed in and around Srebrenica but did not find that genocide had been committed on the wider territory of Bosnia and Herzegovina during the war. The ICJ also ruled that Serbia was not responsible for the genocide nor for “aiding and abetting it”, although it ruled that Serbia could have done more to prevent the genocide and that Serbia failed to punish the perpetrators.[401] Before this ruling the term Bosnian Genocide had been used by some academics[402] and human rights officials.[403]

In 2010, Vujadin Popović, Lieutenant Colonel and the Chief of Security of the Drina Corps of the Bosnian Serb Army, and Ljubiša Beara, Colonel and Chief of Security of the same army, were convicted of genocide, extermination, murder and persecution by the ICTY for their role in the Srebrenice massacre and sentenced to a life in prison.[404]

German courts handed down convictions for genocide during the Bosnian War. Novislav Djajic was indicted for participation in genocide, but the Higher Regional Court failed to find that there was sufficient certainty for a criminal conviction for genocide. Nevertheless Djajic was found guilty of 14 cases of murder and one case of attempted murder.[405] At Djajic’s appeal on 23 May 1997, the Bavarian Appeals Chamber found that acts of genocide were committed in June 1992, confined within the administrative district of Foca.[406] The Higher Regional Court (Oberlandesgericht) of Düsseldorf, in September 1997, handed down a genocide conviction against Nikola Jorgic, a Bosnian Serb from the Doboj region who was the leader of a paramilitary group located in the Doboj region. He was sentenced to four terms of life imprisonment for his involvement in genocidal actions that took place in regions of Bosnia and Herzegovina, other than Srebrenica;[407] and “On 29 November 1999, the Higher Regional Court (Oberlandesgericht) of Düsseldorf condemned Maksim Sokolovic to 9 years in prison for aiding and abetting the crime of genocide and for grave breaches of the Geneva Conventions”.[408]

Rwanda

The International Criminal Tribunal for Rwanda (ICTR) is a court under the auspices of the United Nations for the prosecution of offenses committed in Rwandaduring the genocide that occurred there during April and May 1994, commencing on April 6. The ICTR was created on November 8, 1994 by the UN Security Council to resolve claims in Rwanda, or by Rwandan citizens in nearby states, between January 1 and December 31, 1994. Over the course of approximately 100 days from the assassination of President Juvénal Habyarimana on April 6 through mid-July, at least 800,000 people were killed, according to a Human Rights Watch estimate.

As of mid-2011, the ICTR had convicted 57 people and acquitted 8. Another ten persons were still on trial while one is awaiting trial. Nine remain at large.[409] The first trial, of Jean-Paul Akayesu, ended in 1998 with his conviction for genocide and crimes against humanity.[410] This was the world’s first conviction for genocide, as defined by the 1948 Convention. Jean Kambanda, interim Prime Minister during the genocide, pled guilty.

Cambodia

Skulls at Choeung Ek memorial in Cambodia

The Khmer Rouge, led by Pol Pot, Ta Mok and other leaders, organized the mass killing of ideologically suspect groups, ethnic minorities such as ethnic Vietnamese, Chinese (or Sino-Khmers), Chams and Thais, former civil servants, former government soldiers, Buddhist monks, secular intellectuals and professionals, and former city dwellers. Khmer Rouge cadres defeated in factional struggles were also liquidated in purges. Man-made famine and slave labor resulted in many hundreds of thousands of deaths.[411] Craig Etcheson suggested that the death toll was between 2 and 2.5 million, with a “most likely” figure of 2.2 million. After 5 years of researching 20,000 grave sites, he concluded that “these mass graves contain the remains of 1,386,734 victims of execution.”[412] However, some scholars argued that the Khmer Rouge were not racist and had no intention of exterminating ethnic minorities or the Cambodian people; in this view, their brutality was the product of an extreme version of communist ideology.[413]

On 6 June 2003 the Cambodian government and the United Nations reached an agreement to set up the Extraordinary Chambers in the Courts of Cambodia (ECCC) which would focus exclusively on crimes committed by the most senior Khmer Rouge officials during the period ofKhmer Rouge rule from 1975 to 1979.[414] The judges were sworn in in early July 2006.[415]

The investigating judges were presented with the names of five possible suspects by the prosecution on 18 July 2007.[415][416]

Khieu Samphan at a public hearing before the Pre-Trial Cambodia Tribunalon 3 July 2009.

  • Kang Kek Iew was formally charged with war crimes and crimes against humanity and detained by the Tribunal on 31 July 2007. He was indicted on charges of war crimes and crimes against humanity on 12 August 2008.[417] His appeal was rejected on 3 February 2012, and he continued serving a sentence of life imprisonment.[418]
  • Nuon Chea, a former prime minister, was indicted on charges of genocide, war crimes, crimes against humanity and several other crimes under Cambodian law on 15 September 2010. He was transferred into the custody of the ECCC on 19 September 2007. His trial began on 27 June 2011.[419][420]
  • Khieu Samphan, a former head of state, was indicted on charges of genocide, war crimes, crimes against humanity and several other crimes under Cambodian law on 15 September 2010. He was transferred into the custody of the ECCC on 19 September 2007. His trial also began on 27 June 2011.[419][420]
  • Ieng Sary, a former foreign minister, was indicted on charges of genocide, war crimes, crimes against humanity and several other crimes under Cambodian law on 15 September 2010. He was transferred into the custody of the ECCC on 12 November 2007. His trial began on 27 June 2011.[419][420] He died in March 2013.
  • Ieng Thirith, wife of Ieng Sary and a former minister for social affairs, was indicted on charges of genocide, war crimes, crimes against humanity and several other crimes under Cambodian law on 15 September 2010. She was transferred into the custody of the ECCC on 12 November 2007. Proceedings against her have been suspended pending a health evaluation.[420][421]

Some of the international jurists and the Cambodian government disagreed over whether any other people should be tried by the Tribunal.[416]

International Criminal Court

The ICC can prosecute only crimes committed on or after 1 July 2002.[422]

Darfur, Sudan

Sudanese President Omar al-Bashir, wanted by the ICC

The ongoing racial[423][424] conflict in Darfur, Sudan, which started in 2003, was declared genocide by United States Secretary of State Colin Powell on September 9, 2004 in testimony before the Senate Foreign Relations Committee.[425]Since that time however, no other permanent member of the UN Security Council has followed suit. In January 2005, anInternational Commission of Inquiry on Darfur, authorized by UN Security Council Resolution 1564 of 2004, issued a report to the Secretary-General stating that “the Government of the Sudan has not pursued a policy of genocide.”[426]Nevertheless, the Commission cautioned that “The conclusion that no genocidal policy has been pursued and implemented in Darfur by the Government authorities, directly or through the militias under their control, should not be taken in any way as detracting from the gravity of the crimes perpetrated in that region. International offences such as the crimes against humanity and war crimes that have been committed in Darfur may be no less serious and heinous than genocide.”[426]

In March 2005, the Security Council formally referred the situation in Darfur to the Prosecutor of the International Criminal Court (ICC), taking into account the Commission report but without mentioning any specific crimes.[427] Two permanent members of the Security Council, the United States and China, abstained from the vote on the referral resolution.[428] As of his fourth report to the Security Council, the Prosecutor found “reasonable grounds to believe that the individuals identified [in the UN Security Council Resolution 1593] have committed crimes against humanity and war crimes”, but did not find sufficient evidence to prosecute for genocide.[429]

In April 2007, the Judges of the ICC issued arrest warrants against the former Minister of State for the Interior, Ahmad Harun, and a Militia Janjaweed leader, Ali Kushayb, for crimes against humanity and war crimes.[430]

On July 14, 2008, ICC prosecutors filed ten charges of war crimes against Sudan’s President Omar al-Bashir, three counts of genocide, five of crimes against humanity and two of murder. The prosecutors claimed that al-Bashir “masterminded and implemented a plan to destroy in substantial part” three tribal groups in Darfur because of their ethnicity.[431] On 4 March 2009 the ICC issued a warrant for al-Bashir’s arrest for crimes against humanity and war crimes, but not genocide. This is the first warrant issued by the ICC against a sitting head of state.[432]

See also

http://en.wikipedia.org/wiki/Genocides_in_history

List of genocides by death toll

From Wikipedia, the free encyclopedia

This list of genocides by death toll includes death toll estimates of all deaths that are either directly or indirectly caused by genocide.

The United NationsConvention on the Prevention and Punishment of the Crime of Genocide (CPPCG) defines genocide in part as “acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group”. Determining what historical events constitute a genocide and which are merely criminal or inhuman behavior is not a clear-cut matter. Some of accounts below may include ancillary causes of death such as malnutrition and disease, which may or may not have been intentionally inflicted.

Lowest
estimate
Highest
estimate
% Event Location From To Notes
5,000,000[1] 11,000,000
[2][3][4][5]
78% of Jews in Nazi-occupied Europe Holocaust Europe 1933 1945 The Holocaust was the systematic, bureaucratic, state-sponsored persecution and murder of approximately six million Jews by the Nazi regime and its collaborators. It was initially carried out in German-occupied Europe by Einsatzgruppenparamilitary death squads, later the primary method of extermination was gassing in extermination camps.Donald Niewyk and Francis Nicosia write in The Columbia Guide to the Holocaust that the term is commonly defined as the mass murder of more than five million European Jews by the Nazi regime.[1] They further state that ‘Not everyone finds this a fully satisfactory definition.’[6][7]According to British historian Martin Gilbert, the total number of victims is just under six million—around 78 percent of the 7.3 million Jews in occupied Europe at the time.[8]The War Against the Jewswritten by Lucy Dawidowicz provides detailed listings by country of the number of Jews killed in World War II. Dawidowicz researched birth and death records in many cities of prewar Europe to come up with a death toll of 5,933,900 Jews. The higher figure of 11 million is a broader definition of the Holocaust, including the victims of the Romani Genocide, Soviet POWs, Poles, Germany’s eugenics program, Communists, and Homosexuals.
800,000 1,500,000 50% ofArmeniansin the Ottoman Empire Armenian Genocide Anatolia 1915 1923 Between 1915-1923, an estimated 800,000 to 1.5 million Armenians, approximately half the Armenian population living in the Ottoman Empire, were killed in massacres or died as a consequence of military deportations, forced marches and mass starvations carried out by the Young Turks. The extermination of the Armenians coined the word “genocide”. The Armenian Genocide occurred alongside the Greek and Assyrian genocides. The State of Turkeydenies that a genocide occurred.
1,000,000[9] 3,000,000[9] Cambodian Genocide  Cambodia 1975 1979 On 7 August 2014, Nuon Chea, second in command to Khmer Rouge leader Pol Pot, received a life sentence for crimes against humanity, alongside another top-tier Khmer Rouge leader,Khieu Samphan.[10]
30,000 500,000[11] Red Terror (Ethiopia)  Ethiopia 1977 1978 The Ethiopian Red Terror was a violent political campaign in Ethiopia and Eritrea that most visibly took place after Communist Mengistu Haile Mariam achieved control of the Derg, the military junta, on 3 February 1977. In December 2006, Mengistu Haile Mariam was convicted in absentia for his role in the Red Terror while leader of Ethiopia. He remains in hiding today under the protection of Zimbabwe.
2,400,000[12][13][14] 7,500,000[15][16][17] Holodomor (andSoviet famine of 1932–1933)  Ukrainian SSR 1932 1933 Holodomor was a famine in Ukraine caused by the government of Joseph Stalin, a part of the Soviet famine of 1932–1933. Holodomor is claimed by the contemporary Ukrainian government to be a genocide of the Ukrainians.As of March 2008, Ukraine and nineteen other governments[18] have recognized the actions of the Soviet government as an act of genocide. The joint statement at the United Nations in 2003 has defined the famine as the result of cruel actions and policies of the totalitarian regime that caused the deaths of millions of Ukrainians, Russians, Kazakhs and other nationalities in the USSR. On 23 October 2008 theEuropean Parliament adopted a resolution[19] that recognized the Holodomor as a crime against humanity.[20]On January 12, 2010, the court of appeals in Kievopened hearings into the “fact of genocide-famine Holodomor in Ukraine in 1932–33”, in May 2009 theSecurity Service of Ukraine had started a criminal case “in relation to the genocide in Ukraine in 1932–33”.[21] In a ruling on January 13, 2010 the court found Stalin and other Bolshevik leaders guilty of genocide against the Ukrainians.[22]
1,000,000 3,000,000 Nigerian Civil War  Nigeria 1967 1970 Since the independence of Nigeria in 1960 the 3 ethnic groups, the Hausa, Yoruba, and Igbo, had always been fighting over control in the political realm. The Igbos seemed to have control over most of Nigeria’s politics until the assassination of the then Igbo president Johnson Aguiyi-Ironsi by Hausa general Yakubu Gowon. With this the Igbos seceded from Nigeria and created the Republic of Biafra. The Igbos had the upper hand until late 1967 when food supplies were cut off. By mid-1968 50% of Igbos were starving and thousands more were being slaughtered by Hausa and Yoruba soldiers. In 1970 the Igbos surrendered to the Nigerians and by then anywhere from 1 to 3 million Igbos had either starved or been killed.
500,000[23] 1,000,000[23] Rwandan genocide  Rwanda 1994 1994 Some 50 perpetrators of the genocide have been found guilty by the International Criminal Tribunal for Rwanda, but most others have not been charged due to no witness accounts. Another 120,000 were arrested by Rwanda; of these, 60,000 were tried and convicted in the gacaca court system. Genocidaires who fled into Zaire (Democratic Republic of the Congo) were used as a justification when Rwanda and Uganda invaded Zaire (First and Second Congo Wars).
500,000[24] 3,000,000[25] Expulsion of Germans after World War II Europe 1945 1950 With at least 12 million[26][27][28] Germans directly involved, it was the largest movement or transfer of any single ethnic population in modern history[27]and largest among the post-war expulsions inCentral and Eastern Europe (which displaced more than twenty million people in total).[26] The events are generally classified as population transfer,[29] or as ethnic cleansing.[30] Martin Shaw (2007) and W.D. Rubinstein (2004) describe the expulsions as genocide.[31]Felix Ermacora writing in 1991, (in line with a minority of legal scholars) considered ethnic cleansing to be genocide, though it doesn’t meet the legal definition as adopted by the UN Genocide Convention.
480,000[32] 600,000[32] 80% of 600,000 ZungharianOirats Zunghar Genocide in theZunghar Khanate Western Mongolia,
 Kazakhstan, northern
 Kyrgyzstan, southern
 Siberia
1755 1758 The Qing dynastyQianlong emperor moved the remaining Zunghar people to the mainland and ordered the generals to kill all the men in Barkol orSuzhou, and divided their wives and children to Qing soldiers.[33][34] The Qing soldiers who massacred the Zunghars were Manchu Bannermen and Khalkha Mongols. In an account of the war, Wei Yuan wrote that about 40% of the Zunghar households were killed by smallpox, 20% fled toRussia or the Kazakh Khanate, and 30% were killed by the army, leaving no yurts in an area of several thousands of li except those of the surrendered.[32][35][36] Clarke wrote 80%, or between 480,000 and 600,000 people, were killed between 1755 and 1758 in what “amounted to the complete destruction of not only the Zunghar state but of the Zunghars as a people.”[32][37] HistorianPeter Perdue has shown that the decimation of the Dzungars was the result of an explicit policy of extermination launched by Qianlong.[32] Although this “deliberate use of massacre” has been largely ignored by modern scholars,[32] Mark Levene, a historian whose recent research interests focus on genocide, has stated that the extermination of the Dzungars was “arguably the eighteenth century genocide par excellence.”[38]
400,000[39] 1,500,000[39] Circassian Genocide Circassia 1817 1867 Although there is no legal continuity between the Russian Empire and the modern Russian Federation, and the concept of genocide was only adopted in international law in the 20th century, on 5 July 2005 the Circassian Congress, an organization that unites representatives of the various Circassian peoples in the Russian Federation, called on Moscow first to acknowledge and then to apologize for Tsarist policies that Circassians say constituted a genocide. Their appeal pointed out that “according to the official tsarist documents more than 400,000 Circassians were killed, 497,000 were forced to flee abroad to Turkey, and only 80,000 were left alive in their native area.” Other sources give much higher numbers, totaling 1 million- 1.5 million deported and/or killed.[39] See also: Circassian Genocide
300,000[40] 500,000[40] Decossackization Don Riverarea,  Soviet Union 1919 1920 In the Russian Civil War that followed the October Revolution, the Cossacks found themselves on both sides of the conflict. Many officers and experienced Cossacks fought for the White Army, and some for the Red Army. Following the defeat of the White Army, a policy of Decossackization(Raskazachivaniye) took place on the surviving Cossacks and their homelands since they were viewed as a potential threat to the new regime. This mostly involved dividing their territory amongst other divisions and giving it to new autonomous republics of minorities, and then actively encouraging settlement of these territories with those peoples. This was especially true for the Terek Cossacksland. According to Michael Kort, “During 1919 and 1920, out of a population of approximately 3 million, the Bolshevik regime killed or deported an estimated 300,000 to 500,000 Cossacks”.[40]
275,000[41] 750,000[41] Assyrian genocide Anatolia 1915 1918 Disputed by Turkey, but considered a genocide.
270,000[42] 955,000[43] Ustashagenocide  Croatia 1941 1945 Genocide during period of Independent State of Croatia and Yugoslavia, with official policy of extermination similar to that of Nazi Germany. See also The Holocaust in Croatia.
200,000[44] 1,000,000[44] Greek genocide Anatolia 1915 1918 Disputed by Turkey, but considered a genocide.
400,000[45][46] War in Darfur  Sudan 2003 2010 See International response to the War in Darfur
110,000[47] 250,000[48] Massacres ofPolish peoples  Soviet Union 1937 1938 The operation from 1937-38 to eliminate the Polish minority in the Soviet Union. The crime is considered genocide.[49][50]
100,000[51] 200,000[52] Massacres ofMaya peoples  Guatemala 1962 1996 Massacres of Maya during the Guatemalan Civil War was a genocide according to the Historical Clarification Commission.[53][54]
78,500[55] 500,000[56] Post 30 September Movement  Indonesia 1965 1966 Strictly prohibited to publish by Indonesian Government (Orde Baru).  [57]
60,000 200,000 Volhynia massacre  Poland 1943 1944 Massacre of Poles by Ukrainian formations OUN,UPA and SS Galizien in eastern Polish territories Volhynia and Eastern Lesser Poland (now Ukraine)
50,000[58] 200,000[59] Al-Anfal Campaign  Iraq 1986 1989 The al-Anfal Campaign (Arabic: حملة الأنفال‎), also known as the Kurdish Genocide,[60] was agenocidal[61] campaign against the Kurdish people(and other non-Arab populations) in northern Iraq, led by the Ba’athist Iraqi President Saddam Husseinand headed by Ali Hassan al-Majid in the final stages of Iran–Iraq War. The campaign takes its name from Suratal-Anfal in the Qur’an, which was used as a code name by the former Iraqi Baathistgovernment for a series of systematic attacks against the Kurdish population of northern Iraq, conducted between 1986 and 1989 and culminating in 1988. The campaign also targeted other minority communities in Iraq including Assyrians, Shabaks,Iraqi Turkmens, Yazidis, Jews, Mandeans, and many villages belonging to these ethnic groups were also destroyed. As many as 180,000 Kurds were murdered.[62][63]
50,000[64] 100,000[64] Massacres of Hutus  Burundi 1972 1972 Tutsi government massacres of Hutu, part of theBurundi genocide
275,000[65] 450,000[65] Nanking Massacre Nanking 1937 1938 Mass murder and mass rape committed by Japanese troops against Nanking (current official spelling: Nanjing) during the Second Sino-Japanese War. During this period, hundreds of thousands of Chinese civilians and disarmed combatants were murdered by soldiers of the Imperial Japanese Army. Widespread rape and looting also occurred.
3,000,000 10,000,000 Congo Free State Congo 1885 1908 A reduction of the population of the Congo is noted by all who have compared the country at the beginning of Leopold’s control with the beginning of Belgian state rule in 1908, but estimates of the deaths toll vary considerably. Estimates of contemporary observers suggest that the population decreased by half during this period and these are supported by some modern scholars such as Jan Vansina.[66] Others dispute this. Scholars at the Royal Museum for Central Africa argue that a decrease of 15% over the first forty years of colonial rule (up to the census of 1924).[citation needed] This depopulation had four main causes: “indiscriminate war”, starvation, reduction of births and diseases.[67]Sleeping sickness was also a major cause of fatality at the time. Opponents of Leopold’s rule argue, however, that the administration itself was to be considered responsible for the spreading of the epidemic.[68] In the absence of a census providing even an initial idea of the size of population of the region at the inception of the Congo Free State (the first was taken in 1924),[69] it is impossible to quantify population changes in the period.[70]Estimates of the death toll vary considerably, but the figure of 10 million deaths was obtained by estimating a 50% decline in the total population during the Congo Free State and applying it to the total population of 10 million in 1924.[67] Assuming the validity of these estimates, it is controversial whether the depopulation would be considered genocide. While the crimes against humanity which occurred under the forced labour system of the Congo Free State are well documented, it is not considered by mainstream scholars to constitute a genocide under the legal definition.
26,000[71] 3,000,000[71] 1971 Bangladesh atrocities  Bangladesh 1971 1971 Massacres, killings, rape, arson and systematic elimination of religious minorities (particularly Hindus), political dissidents and the members of the liberation forces of Bangladesh were conducted by the Pakistan Army with support from paramilitary militias—the Razakars, Al-Badr and Al-Shams—formed by the radical Islamist Jamaat-e-Islamiparty.
24,000[72] 75,000[73] Herero and Namaqua genocide  Namibia 1904 1908 Generally accepted. See also Imperial Germany
20,000[74] 80,000[75] Dictatorship and political repression inEquatorial Guinea  Equatorial Guinea 1969 1979 Francisco Macías Nguema led a brutal dictatorship in his country, most notably against the minorityBubi. It is estimated that his regime killed at least 20,000 people, while around 100,000 (one third of the population) fled the country.[74] At his trial, Nguema was found guilty of genocide and crimes against humanity. He was executed in 1979.[76]
13,160[77] 70,000[78] Dersim Massacre Dersim,
 Turkey
1937 1938 Tens of thousands of Kurds were killed and thousands more forced into exile, depopulating the province.
8,000[79] 8,500[80] Srebrenica massacre Srebrenica,
 Bosnia
1995 1995 A genocidal massacre according to the ICTY. The Srebrenica massacre is the most recent genocide committed in Europe. On 31 March 2010, theSerbian Parliament passed a resolution condemning the Srebrenica massacre and apologizing to the families of Srebrenica for the deaths of Bosniaks.[81] See also: War in Bosnia and Herzegovina, Bosnian genocide.
2,000[82] 70,000[83] Persecution of Falun Gong  China 1999 ongoing A campaign by the Chinese government against theFalun Gong spiritual practice.[84] It is estimated that since 1999, at least 2,000 Falun Gong adherents have died as a result of the suppression.[82] Some courts[85][86][87] and observers have likened the crackdown to genocide.[88][89]
5,000 Persecution of Yazidis by ISIL  Kurdistan 2015- ongoing The genocidal persecution of the Yazidi people of Iraq by the terrorist group ISIL—including massacres, abductions and rape of Yazidis, expulsions, and forced conversion, is considered by the UN to amount to attempted genocide.[90]
100,000 Rintfleisch massacres  Austria Germany 1298 1303 During the civil war between Adolph of Nassau andAlbrecht of Austria, German knight Rintfleischclaims to have received a mission from heaven to exterminate “the accursed race of the Jews”. Under his leadership, the mob goes from town to town destroying Jewish communities and massacring about 100,000 Jews, often by mass burning at stake. Among 146 localities in Franconia, Bavaria and Austria are Röttingen (20 April), Würzburg (24 July), Nuremberg (1 August).[91][92]

See also

http://en.wikipedia.org/wiki/List_of_genocides_by_death_toll

Democide

From Wikipedia, the free encyclopedia

Democide is a term revived and redefined by the political scientist R. J. Rummel as “the murder of any person or people by their government, including genocide, politicide and mass murder.” Rummel created the term as an extended concept to include forms of government murder that are not covered by the term genocide, and it has become accepted among other scholars.[1][2][3] According to Rummel, democide passed war as the leading cause of non-natural death in the 20th century.[4][5]

Definition

Democide is the murder of any person or people by their government, including genocide, politicide and mass murder. Democide is not necessarily the elimination of entire cultural groups but rather groups within the country that the government feels need to be eradicated for political reasons and due to claimed future threats. According to Rummel, genocide has three different meanings. The ordinary meaning is murder by government of people due to their national, ethnic, racial or religious group membership. The legal meaning of genocide refers to the international treaty on genocide, the Convention on the Prevention and Punishment of the Crime of Genocide. This also includes nonlethal acts that in the end eliminate or greatly hinder the group. Looking back on history, one can see the different variations of democides that have occurred, but it still consists of acts of killing or mass murder. A generalized meaning of genocide is similar to the ordinary meaning but also includes government killings of political opponents or otherwise intentional murder. In order to avoid confusion over which meaning is intended, Rummel created the term democide for the third meaning.[6]

The objectives of such a plan of democide include the disintegration of the political and social institutions of culture, language, national feelings, religion, and the economic existence of national groups; the destruction of the personal security, liberty, health, dignity; and even the lives of the individuals belonging to such groups.[7]

Rummel defines democide as “the murder of any person or people by a government, including genocide, politicide, and mass murder”. For example, government-sponsored killings for political reasons would be considered democide. Democide can also include deaths arising from “intentionally or knowingly reckless and depraved disregard for life”; this brings into account many deaths arising through various neglects and abuses, such as forced mass starvation. Rummel explicitly excludes battle deaths in his definition. Capital punishment, actions taken against armed civilians during mob action or riot, and the deaths of noncombatants killed during attacks on military targets so long as the primary target is military, are not considered democide.[8]

He has further stated: “I use the civil definition of murder, where someone can be guilty of murder if they are responsible in a reckless and wanton way for the loss of life, as in incarcerating people in camps where they may soon die of malnutrition, unattended disease, and forced labor, or deporting them into wastelands where they may die rapidly from exposure and disease.”

Some examples of democide cited by Rummel include the Great Purges carried out by Joseph Stalin in the Soviet Union, the deaths from the colonial policy in theCongo Free State, and Mao Zedong‘s Great Leap Forward, which resulted in a famine killing millions of people. According to Rummel, these were not cases of genocide because those who were killed were not selected on the basis of their race, but were killed in large numbers as a result of government policies. Famine is classified by Rummel as democide if it fits the definition above.

For instance, Rummel re-classified Mao Zedong‘s Great Leap Forward as democide in 2005. He had believed that Mao’s policies were largely responsible for the famine, but that Mao was misled about it, and finally when he found out, he stopped it and changed his policies. Therefore, thought Rummel, it was not an intentional famine and thus not a democide. However, claims from Jung Chang and Jon Halliday‘s controversial Mao: the Unknown Story allege that Mao knew about the famine from the beginning but didn’t care, and eventually Mao had to be stopped by a meeting of 7,000 top Communist Party members. Based on the book’s claims, Rummel now views the famine as intentional and a democide. Taking this into account, the total for Chinese Communist Party democide is 77 million, more than the Soviet Union (62 million), Nazi Germany (21 million), or any other regime in the 20th century.[9]

Research on democide

Rummel’s sources include scholarly works, refugee reports, memoirs, biographies, historical analyses, actual exhumed-body counts and records kept by the murderers themselves. He estimates the death-toll for each country over the course of a century, along with a low- and a high-end estimate to account for uncertainty. These high-end estimates might be considered absurd estimates by others.

Rummel’s counts 43 million deaths due to democide inside and outside the Soviet Union during Stalin’s regime.[citation needed] This is much higher than an often quoted figure of 20 million. Rummel has responded that the 20 million estimate is based on a figure from Robert Conquest‘s 1968 book The Great Terror, and that Conquest’s qualifier “almost certainly too low” is usually forgotten. Conquest’s calculations excluded camp deaths before 1936 and after 1950, executions from 1939–1953, the vast deportation of the people of captive nations into the camps and their deaths 1939–1953, the massive deportation within the Soviet Union of minorities 1941–1944 and their deaths, and those the Soviet Red Army and secret police executed throughout Eastern Europe after their conquest during 1944–1945. Moreover, the Holodomor that killed 5 million in 1932–1934 is also not included.[citation needed]

His research shows that the death toll from democide is far greater than the death toll from war. After studying over 8,000 reports of government-caused deaths, Rummel estimates that there have been 262 million victims of democide in the last century. According to his figures, six times as many people have died from the actions of people working for governments than have died in battle.

One of his main findings is that liberal democracies have much less democide than authoritarian regimes.[10] He argues that there is a relation between political power and democide. Political mass murder grows increasingly common as political power becomes unconstrained. At the other end of the scale, where power is diffuse, checked, and balanced, political violence is a rarity. According to Rummel, “The more power a regime has, the more likely people will be killed. This is a major reason for promoting freedom.” Rummel concludes that “concentrated political power is the most dangerous thing on earth.”

Several other researchers have found similar results. “Numerous researchers point out that democratic norms and political structures constrain elite decisions about the use of repression against their citizens whereas autocratic elites are not so constrained. Once in place, democratic institutions — even partial ones — reduce the likelihood of armed conflict and all but eliminate the risk that it will lead to geno/politicide.”[11]

For books, articles, data, and analyses regarding democide, see Rummel’s website. In particular, he has an extensive FAQ. He has also made his many sources and the calculations used, from a pre-publisher manuscript of his book Statistics of Democide, available online.

Researchers often give widely different estimates of mass murder. They use different definitions, methodology, and sources. For example, some include battle deaths in their calculations. Matthew White has compiled some of these different estimates.

See also

References

  1. Jump up^ Encountering Evil: Live Options in Theodicy, Stephen Thane Davis, Westminster John Knox Press, 2001, ISBN 0-664-22251-X Google Books
  2. Jump up^ Understanding and Preventing Violence: The Psychology of Human Destructiveness, Leighton C. Whitaker, CRC Press, 2000, ISBN 0-8493-2265-0 Google Books
  3. Jump up^ Contemporary Responses to the Holocaust, Konrad Kwiet, Jürgen Matthäus, Praeger/Greenwood, 2004, ISBN 0-275-97466-9 Google Books
  4. Jump up^ R. J. Rummel (Feb 1, 2005). “Democide Vs. Other Causes of Death”.
  5. Jump up^ R. J. Rummel (1998). Statistics of Democide: Genocide and Mass Murder since 1900. LIT Verlag. ISBN 978-3825840105.
  6. Jump up^ Genocide.
  7. Jump up^ (Lemkin, Raphael. “Axis Rule in Occupied Europe,” 1944.)
  8. Jump up^ Rummel’s definition.
  9. Jump up^ R.J. Rummel (2005-11-30). “Getting My Reestimate Of Mao’s Democide Out”. Retrieved 2007-04-09.
  10. Jump up^ Miracle.
  11. Jump up^ Genocide.

External links

https://www.youtube.com/watch?v=5hlAX0g5es8

First they came for the Socialists, and I did not speak out—
Because I was not a Socialist.

Then they came for the Trade Unionists, and I did not speak out—
Because I was not a Trade Unionist.

Then they came for the Jews, and I did not speak out—
Because I was not a Jew.

Then they came for me—and there was no one left to speak for me.

~ MARTIN NIEMÖLLER

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Pope Francis Attacks Unfettered Capitalism in Apostolic Exhortation or “The Joy of the Gospel” — Instead of Out of Control Government Spending and Government Failures — Videos

Posted on November 27, 2013. Filed under: Blogroll, Books, Catholic Church, College, Communications, Constitution, Economics, Education, Employment, Federal Government, Federal Government Budget, Fiscal Policy, government, government spending, Inflation, Language, Law, People, Philosophy, Photos, Politics, Press, Raves, Regulations, Religion, Resources, Talk Radio, Unemployment, Video, Wealth, Wisdom | Tags: , , , |

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Segment 1: Pope Francis Attacks Unfettered Capitalism in Apostolic Exhortation or “The Joy of the Gospel” — Instead of Out of Control Government Spending  and Government Failures — Videos

‘This Week’: Pope Francis’ Economic Critique

Pope Francis on the joy of the Gospel

RCE: Sort out your financial empire – other topics addressed – glass house attitude !!!

Pope Francis unveils new vision for Catholics

Pope Francis: Unfettered Capitalism Is Tyranny

Pope Francis Goes Off On Capitalism

Is Pope Francis Anti Capitalism

Pope Francis Calls Unfettered Capitalism ‘Tyranny’

November 26, 2013

by Joshua Holland

Earlier this month, Laurie Goodstein reported forThe New York Times that Pope Francis’ softer rhetoric on hot-button social issues like abortion and same-sex marriage were causing conservative Catholics no small amount of chagrin.

It looks like they can expect more cognitive dissonance, according to this report in The Guardian

Pope Francis has attacked unfettered capitalism as “a new tyranny”, urging global leaders to fight poverty and growing inequality in the first major work he has authored alone as pontiff.

The 84-page document, known as an apostolic exhortation, amounted to an official platform for his papacy, building on views he has aired in sermons and remarks since he became the first non-European pontiff in 1,300 years in March.

In it, Francis went further than previous comments criticizing the global economic system, attacking the “idolatry of money” and beseeching politicians to guarantee all citizens “dignified work, education and healthcare”.

He also called on rich people to share their wealth. “Just as the commandment ‘Thou shalt not kill’ sets a clear limit in order to safeguard the value of human life, today we also have to say ‘thou shalt not’ to an economy of exclusion and inequality. Such an economy kills,” Francis wrote in the document issued on Tuesday.

“How can it be that it is not a news item when an elderly homeless person dies of exposure but it is news when the stock market loses two points?”

In a sense, the new pope is just grappling with the reality he faces. Polls show that American Catholics, at least, agree with the pontiff’s position that the church focuses too much on social issues. And Francis recently commissioned a survey of Catholics around the world to see where they fall on these questions.

Meanwhile, Dominic Barton, the Managing Director of McKinsey & Co., writes in today’s Wall Street Journal: ”In 2012, the top 1% of earners in the US collected 19.3% of the country’s total household income–an all-time high… The disparity is growing rapidly as well. Incomes of the top 1% grew by 31.4% from 2009 to 2012, compared to just 0.4% for the remaining 99%.”

http://billmoyers.com/2013/11/26/pope-francis-calls-unfettered-capitalism-tyranny/

Pope Francis’ new document, Evangelii Gaudium: 9 things to know and share

BY JIMMY AKIN

Pope Francis has just released a new document titled Evangelii Gaudium.

It is his first apostolic exhortation, and it is devoted to the theme of the new evangelization.

Here are 9 things to know and share . . .

1) What does “Evangelii Gaudium” mean?

It’s Latin for “The Joy of the Gospel.”

2) What is an apostolic exhortation?

It’s a papal document that, as the name suggests, exhorts people to implement a particular aspect of the Church’s life and teaching.

Its purpose is not to teach new doctrine, but to suggest how Church teachings and practices can be profitably applied today.

Some apostolic exhortations are devoted to the pastoral challenges faced in particular parts of the world (Europe, Africa, Asia, the Americas). Others are devoted to particular themes.

Previous apostolic exhortations include:

  • Paul VI’s Evangelii Nuntiandi (on evangelization today)
  • John Paul II’s Christifideles Laici (on the role of the laity)
  • John Paul II’s Redemptoris Custos (on St. Joseph)
  • Benedict XVI’s Sacramentum Caritatis (on the Eucharist)
  • Benedict XVI’s Verbum Domini (on the Word of God)

3) How much authority does an apostolic exhortation have?

It is one of the more important papal documents—more important, for example, than a Wednesday audience or a homily.

As it is of a pastoral nature rather than a doctrinal or legal nature, though, it is ranked lower than an encyclical or an apostolic constitution.

As with everything official that the pope writes, it is to be taken very seriously.

4) What leads a pope to write an apostolic exhortation?

Frequently, apostolic exhortations are written after a meeting of the Synod of Bishops.

The Synod of Bishops is a group that gathers selected bishops from across the world to discuss a particular subject.

At the synod, the bishops write a document making recommendations for the pope. It is then given to him for his reflection, and he may then write an apostolic exhortation based on the bishops’ recommendations.

Exhortations that come about in this way are called “post-synodal” apostolic exhortations because they are written after (“post-”) a meeting of the synod.

There does not have to be such an exhortation. Sometimes they hold a meeting of the synod of bishops, but no apostolic exhortation is released.

Also, not all apostolic exhortations are written after a synod, though. Sometimes the pope may decide to write one on his own, without a synod being held on the subject. This was the case with John Paul II’s Redemptoris Custos.

5) Why did Pope Francis write Evangelii Gaudium?

It was written in response to the most recent meeting of the Synod of Bishops, which took place in October, 2012.

It was devoted to the subject of the new evangelization, so that is the subject of Evangelii Gaudium.

This synod took place before Pope Francis was elected in March 2013.

It sometimes happens that a synod is held and the pope who presided over it leaves office before the exhortation is released. His successor may then choose to go forward with the project.

For example, the 2005 synod on the Eucharist was held under John Paul II, but he had passed on before an exhortation was released. Benedict XVI then took the document that the bishops had prepared and had an exhortation written.

(Usually, the pope does not draft the document himself, but it is drafted based on his decisions, and he has final approval over what it says.)

Pope Francis’s decision in this case is similar to his decision to release the encyclical Lumen Fidei, which was primarily drafted by Pope Benedict, but which he completed.

Unlike that case, though, Pope Francis contributed much, much more to this document.

With Lumen Fidei, he did not add very much to what Pope Benedict had written. Evangelii Gaudium, by contrast, is much more a “Francis document.” It regularly emphasizes the distinctive thought and themes of the new pope.

6) What is Pope Francis’ main message in Evangelii Gaudium?

As suggested by the name, the principal theme involves the need for a joyful proclamation of the Gospel to the entire world.

Archbishop Rino Fisichella, who presented the document at a Vatican press conference, summarized its main message this way:

If we were to sum up Pope Francis’s Evangelii Gaudium in a few words, we could say that it is an Apostolic Exhortation written around the theme of Christian joy in order that the Church may rediscover the original source of evangelization in the contemporary world.

Pope Francis offers this document to the Church as a map and guide to her pastoral mission in the near future.

It is an invitation to recover a prophetic and positive vision of reality without ignoring the current challenges.

Pope Francis instills courage and urges us to look ahead despite the present crisis, making the cross and the resurrection of Christ once again our “the victory banner” (source).

7) What particularly noteworthy things does the pope have to say in the document?

There is a mountain of them.

The document is 51,000 words long, which means that it is the length of a novel and takes at least 5 hours to read.

There are numerous important things that the pope says, some of which I will endeavor to unpack in future blog posts.

However, Archbishop Fisichella offers a summary of seven main themes that it covers:

The following seven points, gathered together in the five chapters of the Exhortation, constitute the fundamental pillars of Pope Francis’ vision of the new evangelization:

1.     the reform of the Church in a missionary key,

2.     the temptations of pastoral agents,

3.     the Church understood as the totality of the People of God which evangelizes,

4.     the homily and its preparation,

5.     the social inclusion of the poor,

6.     peace and social dialogue,

7.     and the spiritual motivations for the Church’s missionary action.

The cement which binds these themes together is concentrated in the merciful love of God which goes forth to meet every person in order to manifest the heart of his revelation: The life of every person acquires meaning in the encounter with Jesus Christ and in the joy of sharing this experience of love with others.

YOU CAN READ THE FULL DOCUMENT HERE.

8) Can you give a specific example of something notable he says?

Sure. It’s hard to pick just one!

Pro-lifers will be heartened to read what he has to say concerning unborn children and abortion:

213. Among the vulnerable for whom the Church wishes to care with particular love and concern are unborn children, the most defenseless and innocent among us.

Nowadays efforts are made to deny them their human dignity and to do with them whatever one pleases, taking their lives and passing laws preventing anyone from standing in the way of this.

Frequently, as a way of ridiculing the Church’s effort to defend their lives, attempts are made to present her position as ideological, obscurantist and conservative.

Yet this defense of unborn life is closely linked to the defense of each and every other human right.

It involves the conviction that a human being is always sacred and inviolable, in any situation and at every stage of development.

Human beings are ends in themselves and never a means of resolving other problems.

Once this conviction disappears, so do solid and lasting foundations for the defense of human rights, which would always be subject to the passing whims of the powers that be.

Reason alone is sufficient to recognize the inviolable value of each single human life, but if we also look at the issue from the standpoint of faith, “every violation of the personal dignity of the human being cries out in vengeance to God and is an offence against the creator of the individual”.

214. Precisely because this involves the internal consistency of our message about the value of the human person, the Church cannot be expected to change her position on this question.

I want to be completely honest in this regard.

This is not something subject to alleged reforms or “modernizations”.

It is not “progressive” to try to resolve problems by eliminating a human life.

On the other hand, it is also true that we have done little to adequately accompany women in very difficult situations, where abortion appears as a quick solution to their profound anguish, especially when the life developing within them is the result of rape or a situation of extreme poverty.

Who can remain unmoved before such painful situations?

9) Is there an extra significance to the document?

It will take time to fully process the significance of the document, but one this is immediately clear: This document is not something that Pope Francis delegated to others and allowed to be written on auto-pilot. It contains far too much of his own thought and themes for that.

This means that Pope Francis was closely involved in the writing of this document, and that shows that he cares—powerfully—about the theme of evangelization.

This demolishes the wrongheaded claims that Pope Francis doesn’t take the task of evangelization seriously.

On the contrary, it’s one of the highest priorities of his pontificate.

Read more: http://www.ncregister.com/blog/jimmy-akin/pope-francis-new-document-evangelii-gaudium-9-things-to-know-and-share/#ixzz2lszGOH94

‘Not to share wealth with poor is to steal’: Pope slams capitalism as ‘new tyranny’

Pope Francis has taken aim at capitalism as “a new tyranny” and is urging world leaders to step up their efforts against poverty and inequality, saying “thou shall not kill” the economy. Francis calls on rich people to share their wealth.

The existing financial system that fuels the unequal distribution of wealth and violence must be changed, the Pope warned.

“How can it be that it is not a news item when an elderly homeless person dies of exposure, but it is news when the stock market loses two points?” Pope Francis asked an audience at the Vatican.

The global economic crisis, which has gripped much of Europe and America, has the Pope asking how countries can function, or realize their full economic potential, if they are weighed down by the debts of capitalism.

“A new tyranny is thus born, invisible and often virtual, which unilaterally and relentlessly imposes its own laws and rules,” the 84-page document, known as an apostolic exhortation, said.

“To all this we can add widespread corruption and self-serving tax evasion, which has taken on worldwide dimensions. The thirst for power and possessions knows no limits”, the pope’s document says.

He goes on to explain that in this system, which tends to devour everything which stands in the way of increased profits, whatever is fragile, like the environment, is defenseless before the interests of a deified market, which has become the only rule we live by.

Shameful wealth

Inequality between the rich and the poor has reached a new threshold, and in his apostolic exhortation to mark the end of the “Year of Faith”, Pope Francis asks for better politicians to heal the scars capitalism made on society.

“Just as the commandment ‘Thou shalt not kill’ sets a clear limit in order to safeguard the value of human life, today we also have to say ‘thou shalt not’ to an economy of exclusion and inequality. Such an economy kills,” Francis wrote in the document issued Tuesday.

His calls to service go beyond general good Samaritan deeds, as he asks his followers for action“beyond a simple welfare mentality”.

“I beg the Lord to grant us more politicians who are genuinely disturbed by the state of society, the people, the lives of the poor,” Francis wrote.

A recent IRS report shows that the wealth of the US’s richest 1 percent has grown by 31 percent, while the rest of the population experienced an income rise of only 1 percent.

The most recent Oxfam data shows that up to 146 million Europeans are at risk of falling into poverty by 2025 and 50 million Americans are currently suffering from severe financial hardship.

“As long as the problems of the poor are not radically resolved by rejecting the absolute autonomy of markets and financial speculation, and by attacking the structural causes of inequality, no solution will be found for the world’s problems or, for that matter, to any problems,” he wrote.

Named after the medieval saint who chose a life of poverty, Pope Francis has gone beyond general calls for fair work, education, and healthcare.

Newly-elected Pope Francis has stepped up the fight against corrupt capitalism that has hit close to home – he was the first Pope to go after the Vatican bank and openly accused it of fraud and shady offshore tax haven deals.

In October, Pope Francis removed Vatican bank head Cardinal Tarcisio Bertone, after revelations of alleged mafia money laundering and financial impropriety.

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