For Jews, the Rest of the World, which is their Killing Fields and We're their Oyster*, and so they, Jews, see us as The Other

“Remember, you're not half of anything, you're twice of everything.” ― Viet Thanh Nguyen, The Sympathizer

We have a fucking Minyan and Murderous Matzah Ball Bunch of Jews running the country.

These goddamned Jews!

Environmentalists said a ritual at the office of Lee Zeldin, the agency head, highlighted a disconnect between religious principles and looser health and climate protections.

Say what? Which Jews are saving the planet, keeping the waters clean, working on the air? They are ALL transactional, ALL there for some payout or payoff, and to believe otherwise is to be AntiSemetic, for sure, because they, the Jews, the rabbis, the secular and non-secular, they are all in it for the tribe.

Many Jewish religious leaders praised Mr. Zeldin for publicly celebrating his identity. But for Jewish environmental activists, the reflection was on something different: Mr. Zeldin’s role in weakening rules designed to limit pollution and global warming.

The obligation to repair the world, or tikkun olam, is a central concept of Judaism. But in his position as leader of the E.P.A., Mr. Zeldin is overseeing a profound overhaul of the agency. He is seeking to reduce staffing to levels last seen during the Reagan administration and working to weaken or repeal more than 30 regulations — all of which are considered burdensome by oil, gas and coal companies — that protect the air, water and climate.

They are controlling the fucking narrative and the bombing and the fucking surveillence and the fucking world: And so more fucking rabid rabbis explaining their Oppen-Monster-Heimers!

“His repealing dozens of environmental protections is an assault on Jewish values, and I would even say a desecration of Jewish values,” said Rabbi Jennie Rosenn, the founder of Dayenu, a Jewish nonprofit climate organization.

There is no single interpretation of how Judaism addresses environmental protection. But Jewish tradition teaches, as do other religious groups, that people are stewards of God’s creation.

Data, cocksuckers. Jews and their data, their social impact controls, their control over every action, shit, cough, laugh, phone call, traffic stop, mortgage payment, eviction notice, bank statement, report card, health bill, purchase, airport movement, word said-spoken-written-podcasted, this is what the Century of the Jew has wrought.

Members of the Bessemer City Council, tasked with approving or rejecting the rezoning necessary for the proposed data center, have repeatedly refused to comment.

“I thought I answered your question,” said Carla Jackson, a council member who represents the area of Bessemer where the data center is planned. “And I was so sweet about it. Right now, while it’s under litigation, I’m not going to talk about it.”

The Details on Data Centers

In the last decade, technological evolution has quickened pace, with massive data centers now in demand for more intensive computational tasks like cryptocurrency mining and processing artificial intelligence (AI) requests. That digital demand, in turn, has made its way into the physical world as tech companies search for cheap land, electricity, water and resources necessary for the development of large data processing centers like the one being proposed in Bessemer.

A data center is like a city with computer servers as the buildings, requiring network cables, power sources and cooling infrastructure, like roads, power lines and sewer networks in a municipality. Data flows like traffic.

Similar to the police and surveillance in a city, a data center also has security infrastructure—electric fences, anti-ram barriers, infrared cameras, alarms, lights and sometimes even guard stations and other surveillance systems to protect against attacks.

As of early 2025, the United States has more than 5,000 data centers, according to industry reports, compared to around 1,000 just five years earlier. And with that increased demand comes an inevitable, increased demand for resources.

Next-gen Israeli drone goes operational: 30kg payload, two-minute deployment… Oh, those IT and AI Jews!

Flying Production, a subsidiary of Israeli defense giant Elbit Systems, has begun serial production of its new X-intra combat drone, designed to offer enhanced capabilities for frontline operations. The company has not disclosed its customers for the new system, but its smaller drones, including the Tzur model, are already heavily used by the Israel Defense Forces (IDF) in operations in Gaza and along the Lebanese border.

Flying Production was acquired by Elbit Systems in 2019 as part of the company’s strategic expansion into drone technology, one of the fastest-growing sectors in the defense industry. Based in the Rosh HaAyin industrial zone, the company has recorded over 20,000 operational flight hours across its range of drones. While it has supplied systems to several foreign militaries, it has not identified them publicly.

Company CEO Eyal Dahan said that battlefield experience with earlier models—such as the Magni-X and Terminathor—encouraged the company to equip newer systems with high-end electro-optical payloads. Some of those systems, used for surveillance and target acquisition, can cost up to $500,000.

Zion-Cists. Backdoor public land deal advances, putting Zion and Utah public lands at risk

“Let’s call this what it is: an attempt by some members of Congress to auction off America’s public lands."—NPCA's Southwest Regional Director, Cory MacNulty

Jews like Fink and Schwarzman, you betcha! We are fucked by the Matzah Balls.

This fellow will be dead soon: Jews on a Roll!

Pope Leo XIV Calls for End to War in First Sunday Blessing as Pontiff

The new pope, speaking to thousands in St. Peter’s Square, echoed themes that Francis, his predecessor, regularly addressed.

"I am deeply pained by what is happening," said Leo, referring to the war in Gaza. "Let the fighting cease immediately, let humanitarian aid be provided to the exhausted civilian population, and may all hostages be released."

Source — Al Jazeera.

The late Pope Francis called repeatedly for a ceasefire in Gaza, as well as for the release of the hostages, regularly speaking over video calls with the Christian community in Gaza and meeting with the families of several Israeli hostages.

Francis, who died last month, drew harsh criticism from Jewish and Israeli leaders following his response to the October 7 attack and the subsequent war. Leo’s predecessor endorsed the idea of investigating whether the Israeli campaign in Gaza amounted to genocide, called the humanitarian situation in the Strip “shameful,” and at one point appeared to call Israel’s war-fighting “terrorism.” He also visited a Vatican nativity scene in which Jesus was portrayed wearing a keffiyeh. The display was removed following criticism.

Forget about it, Pope. Jews are working to weaponize all the tools it uses for genocide on your billion-plus Cahtolics.

There's a massive, $1 billion data center being developed over 131 acres in North Texas. An even larger, 50,000-acre plot near Laredo is slated to host a data center. Out in West Texas, the $500 billion Stargate Project is probably the biggest tech project in the entire Lone Star State.

Add another big-time tech project to the pile. Tract, a data center developer out of Denver, Colorado, announced May 7 that it had purchased a 1,515-acre parcel of land northwest of Lockhart in Caldwell County, Texas. Less than 6 miles from some of the most celebrated barbecue joints in Texas, Tract is looking to build out a center that supports more than 2 gigawatts (GW) of data.

Stephen “Traditional Jew” Miller’s big plans: End knowledge. End affirmative action. End the Goys Slowly But Surely. The American Chemical Society (ACS) is ending its diversity programme following significant legal and political pressure. The organisation has announced that it will sunset the Scholars Program, which is more than three decades old and awards scholarships to undergraduates from historically underrepresented groups studying the chemical sciences. In its place, the ACS will launch a new scholarship scheme that will not consider race or ethnicity in the application process.

Reparations and land back and get the whites outta here.

God, the Jew Halper just doesn’t get what her tribe, Rothschilds, have done and are doing.

This fucker and his clan and klan and his family and associates and backers and Eichmanns need the way of the Machete:

The Jew York Post, calling this MMA shit, this is the infantilization of the American Psychotic White.

“This is a UFC-like battle between the FTC and Meta,” Dan Ives, global head of tech research at Wedbush Securities, told The Post about mixed martial arts-loving Zuckerberg’s showdown with an entity of the federal government.

“This has been years in the making. Pressure in the Beltway has continued to increase against Big Tech. It’s Meta today. But tomorrow it could be Amazon, Apple and others. So this is a case that everyone in tech and on Wall Street is observing.”

For Google, the tides already appear to be changing. A federal judge made a landmark ruling on April 17 deciding for the first time that the company has a monopoly in two advertising markets, which is likely to cause them disruption moving forward.

“There’s a lot more ass-kissing that needs to be done. He just needs to prove himself. It’s a good start, but he can’t just snap his fingers and make the past not happen,” one senior Trump administration official told Rolling Stone of the CEO.

And what a home it is. Locked in with $23 million in cash, the 15,400-square-foot house –located just a 12 minute drive from the White House — features a basketball court and a so-called “pool complex.” Zuck’s digs is the third most expensive home purchase in Washington DC history.

He joins other Silicon Valley transplants – including Bezos, Peter Thiel and former Google CEO Eric Schmidt in having a place in the Capitol.

Dirty dirty white supremacists, these fucking Zuck-Chan-Bergs. May they die a slow death. They eat babies, harvest organs, count urinations in their dreams, and they are the community nightmare gobblins, these fucking Fuck-You-Bergs.

Mother's Day Poem for Palestine

A Poem for Palestine's Children, for their mothers, for loss, for grief

by Ahmad Ibsais/ May 11, 2025

Child’s memory

The cold clings to dreams,

Frozen like scattered toys, in the dust of what was home.

While others light candles,

We count the stars through holes

Where our ceiling used to be,

Remember when grandmother

Named constellations for us, told stories

Of ancient heroes who never faced such dragons.

Now, we trace new patterns

In the debris of our street, looking for familiar shapes

In a world reshaped by thunder.

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To be self and other. To feel the power of stories and language. These two themes intertwine throughout literature. Narratives, for example, ofen persuade readers to identify with characters who are their others in some way, sometimes by not being exactly like the person reading, other times by belonging to categories of humanity seemingly far removed from the reader. Writers, too, grapple with otherness of various kinds in their texts, from the problems posed by enemies or strangers to the intimate dilemmas involving parents, children, neighbors, friends, and lovers. Language and the self can be others as well, and perhaps having an acute sense of this otherness in relation to one’s own being and to language is necessary to become a writer.

Grappling with one’s individual peculiarity or alienation difers, however, from having otherness imposed as a collective condition by external, even malevolent forces. A gulf also exists between those who would distance themselves from demonized others and those who are stigmatized in such a fashion. These Norton Lectures, carried out as both criticism and autobiography, are my attempt to think through what it means to write and read from the position of an other, which is for me the starting point of an ethical and political art.

Weaving between criticism and autobiography refects my career as a scholar and my self-education as a writer, which began with being a refugee and the son of refugees feeing from Việt Nam afer the end of a war. Both academia and writing ofered me havens from the travails of war and colonialism, as well as displacement and racism. But academia and writing were not only spaces of refuge. They were also sites of friction and struggle where I sought to break down the distinctions between the scholarly and the literary, as well as the artistic and the political, fumbling my way toward becoming a writer.

The belief that stories had the power to save me was one of my motivations: Save me by diverting me from boredom, despair, and loneliness, routine matters aggravated by the drama of refugee and postwar life and how it afected my parents. Rescue me by ofering art and the imagination as alternative forms of reality that would allow me to analyze and depict this drama, and in so doing come to understand that war and the making of refugees are not incidental or marginal to the life of nation-states, but central.

This belief about stories offering salvation might be sentimental and self-serving for a storyteller, but if so, the sentimentality is alleviated by the possibility that stories could also save others by helping us confront, or at least articulate, the terror of abusive power and its manifestations in capitalism and colonialism, war and authoritarianism, patriarchy and its norms of sex and gender. Ultimately, stories could also brace us for the mystery of the end of our lives and those of our loved ones.

But if stories wield this power, they also have the capacity to destroy us or our others, our demons, our monsters. Stories and language have always been weaponized by individuals and societies, and anyone who has ever been marked as an other or outsider knows well the capacity of words, images, and narratives to caricature, marginalize, and eliminate, actions of symbolic violence that justify and foreshadow the physical violence conducted against those deemed less than human.

If my literary dreams began in the innocence of boyhood, with an uncomplicated love for enrapturing stories, my transformation into a President and Fellows of Harvard College writer was only possible through recognizing the complex power of stories and how they had shaped my own otherness, both the kind imposed on me by forces beyond my control and the otherness already hidden inside. Which form of otherness came frst, I do not know, but part of the journey from innocence to experience meant understanding that the power of writing, once in my hands and those of many of the writers who inspired or provoked me, could be dangerous, even treacherous, since writing is itself an other to the writer.

In these lectures, I examine a selection of writers who have dealt with some of these matters and who have been meaningful to me, from the very famous and long departed to the still living whose literary fate remains to be determined. I begin with duality and speaking for others, challenges that I have also addressed in the book I was fnishing when the invitation to deliver the Norton Lectures arrived: A Man of Two Faces: A Memoir, a History, a Memorial. Readers of that book will see that it provides the material for part of the frst lecture and all of the second lecture, a transition that sets up To Save and to Destroy as a sequel where I continue working through some preoccupations around writing and otherness. Subsequent lectures address Israel’s war on Gaza and Palestinians, the crossing of borders as both a migratory and literary act, the importance of being minor, and the possibility of fnding joy in otherness.

The isolation that being other ofen produces and that writing requires can be lonely. But being lonely difers from being alone, which is a solace that writers and readers ofen seek. Their love of stories, typically experienced in private, paradoxically ofers them the chance to create a literary community once they emerge from their solitude. As a result, the world is transformed for writers and readers, which is not to say that the world as a whole is remade. That kind of world-making requires readers to put their books down and take a diferent kind of action. But the gears of the world and the gears of the imagination interlock, and the scenarios fashioned in literary texts might yet impact the world that inspired them. So it is that the solidarity found among those like-minded others who create and read literature may fnd a corollary and a parallel with social and political movements that contest the imposed conditions of otherness, movements that depend on the storytelling ability to name injustice and to imagine a more just world.

Deploying this imagination to write through and about otherness might be daunting, given how otherness is most likely irresolvable, from the maze of our own psyches to the human need to create others against whom we defne ourselves with violence of various kinds and degrees. My own otherness has ofen been perplexing and troublesome, as the task of writing has likewise been for me. And yet otherness and writing, along with the urgency of building literary and worldly communities, ofer enough pleasure—a sometimes painful pleasure, to be sure—that I continue to heed their call, not least because one result of working at writing and writing through otherness is the possibility of creating beauty from horror and tragedy, a beauty found in both art and solidarity.

Link.

So in our present moment we have Donald Trump and everything that he represents, and all the global crises, from Israel to Ukraine to Russia to Sudan. It is not to trivialize anything to say that these things have happened before, or the fact that millions of people have died as a result of similar things happening before. It is to say that people have endured through their art, through their politics, and through the struggles of simply trying to ensure that their families and communities survive in every way that they can. I find hope in that.

Viet Thanh Nguyen feels the need to clarify a thing or two. In November, a Hebrew translation of the Vietnamese-American writer’s 2017 short story collection “The Refugees” was released by the Israeli publishing house Babel Publishers. But this came just weeks after he had joined over 1,000 prominent authors — including Arundhati Roy, Sally Rooney, and Ocean Vuong — in signing a call to boycott Israeli cultural institutions, including publishers.

The signatories vowed to refuse collaboration with institutions that are “complicit in violating Palestinian rights, including through discriminatory policies and practices or by whitewashing and justifying Israel’s occupation, apartheid, or genocide,” or that have “never publicly recognized the inalienable rights of the Palestinian people as enshrined in international law.” Suddenly, Nguyen found himself violating his own pledge when it mattered most, as Israel’s onslaught on Gaza continued to devastate the strip, killing over 45,000 Palestinians and wounding more than 106,000 others.

Nguyen had, in fact, already expressed support for the Boycott, Divestment, and Sanctions (BDS) movement back in June 2016, calling the occupation one of the “contemporary injustices that we struggle to remember.” Then, too, his remarks preceded the publication by Babel of a Hebrew translation of his Pulitzer Prize-winning debut novel, “The Sympathizer,” the following year.

Nguyen made headlines last October, as Israel launched its assault on Gaza following the Hamas attack on southern Israel, when he signed an open letter calling for an immediate ceasefire. Just days later, the renowned New York Jewish cultural center, 92nd Street Y, canceled a scheduled event with him, prompting a number of authors to withdraw from planned appearances and staff to resign in protest. For Nguyen, this also marked the beginning of what he describes as a period of profound “introspection” that forced him to interrogate his relationship to BDS.

Refusing interviews with what he calls the “mainstream Israeli media,” Nguyen knows his decision to support the boycott, juxtaposed with the publication of his work in Israel, not only carries immediate repercussions — it demands grappling with questions of accountability, complicity, and the role of writers and cultural movements in political movements, especially during times of mass violence. His position on Israel today, as he put it in an interview with +972 Magazine, is unequivocal: no collaboration without a clear renunciation of colonization and apartheid.

The interview has been edited for length and clarity.

Babel is considered a left-wing Israeli publishing house. It has published books by Naomi Klein, Howard Zinn, even Mahmoud Darwish in Hebrew. I’m curious how you see your relationship to an Israeli audience today in this moment of genocide. How do you envision actually talking to them, if at all? How do you reconcile the need for a boycott with the importance of maintaining a dialogue with Israeli authors, publishers, or intellectuals who support Palestinian rights but who might not answer the demands of this particular pledge because of its potential financial repercussions or because of all the other pressures that the Israeli left faces?

Viet Thanh Ngugen:

I have a lot of sympathy for the Israeli left. I think about this issue analogically: I would be totally in support of a movement to boycott the United States. We deserve to be boycotted. I think that everything that the BDS movement accuses Israel of doing, the United States has done and still does in many circumstances. It has become normalized in the United States to support genocidal regimes; Israel is not the first in this regard. We are still a settler-colonial society, in which the history of genocide is embedded into our everyday structures and policies.

In this hypothetical scenario, what would my reaction be if the United States were boycotted? And what would I want from people who were critical of the United States? If the stance was that there are conditions that Americans must meet in order to engage with the rest of the world, I would want to know what those conditions are. And if those conditions were, “You have to recognize that settler colonialism exists, you have to recognize that genocide is a practice of your society, you have to support decolonization, you have to support indigenous rights, you have to support the Land Back movement,” I would say, “Yes, absolutely.”

These are things we need to do. And if we don’t, then perhaps we should be persona non grata in various circumstances. That is the penalty that we should pay as Americans. Would I feel bad? Yes, of course, if [it meant] opportunities were foreclosed for conversation and dialogue and trips.

This is my approach to the Israeli situation, and I’ve constructed this analogy out of a structural connection. Of course, the Israeli left is still embedded in the structural oppression of Palestinians and of the occupation of Palestine. So even with all of the genuine sympathies I assume that many in the Israeli left feel for Palestinians, [there is a need] to recognize the complicity of every part of Israeli society with what is taking place, and to make a statement in that regard. (source — +972 Magazine).

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*Oysters are not considered kosher in Jewish dietary laws. Along with other shellfish such as lobsters, shrimp, clams, and crabs, oysters are forbidden because they do not meet the requirements outlined in Leviticus 11:9 and Deuteronomy 14:9.