Michael Bloomberg On Black People And Guns

You support Radical Islam, Baathism and Communism.

where are you getting your information from please I would like to know.

Can I ask you a good question do you know about the Muslim slave trade and what it did to black people?

You want to know what my next little Obsession is? world affairs.

You are simply a race-obsessed Communist/Islamist/Baathist propagandist.

You do release I hate religion right? in you knew so well you would have under stood that.

I am into the truth, I am not race-obsessed, I think of it as what if it me and my life.

Think of yourself as a troll.

Because you post nonsense propaganda that is totally false.

O I see you hate because it came from ” rt news Abby martin” would you feel better if I got it from another source?

Ok this is from frobes

Israel Forcibly Injected African Immigrants with Birth Control, Report Claims

http://www.forbes.com/sites/eliseknutsen/2013/01/28/israel-foribly-injected-african-immigrant-women-with-birth-control/

If you did not like my link or source of information why did you say that you question it’s creditability ?

RT is Kremlin propaganda, fool.

I watch news from all over the world because all media has their bais.

Please explain how I am a troll?

Do you know what arabs call black people? your ever hear about the word abide? do you know what it means?

Don’t ever call me Muslim christian or Jew ever again!

qoute” Confronting anti-black racism in the Arab world

The Arab slave trade is a fact of history, and anti-black racism in the region is something that must be addressed.

In response to an essay I
wrote recently regarding the “essential blackness” of the Palestinian
struggle, I received this reaction, among others: “What about Arab
anti-black racism? Or the Arab slave trade?”

The Arab slave trade is a fact of history and anti-black racism is a
fact of current reality, a shameful thing that must be confronted in
Arab societies. Though I claim no expertise on the subject, I think that
applying notions of racism as it exists in the US will preclude a real
understanding of the subject in the Arab world.

I spent much of much of my youth in the Arab world and I do not
recall having a race consciousness until I came to the United States at
the age of 13. My knowledge of Arab anti-black racism comes
predominantly from Arab Americans. Like other immigrant communities,
they adopt the prevailing racist sentiments of the power structure in
the US, which decidedly holds African-Americans in contempt.

This attitude is also becoming more prevalent in Arab countries for
various reasons, but mostly because Arab governments, particularly those
that import foreign labour from Africa and Southeast Asia, have failed
to implement or enforce anti-discrimination and anti-exploitation laws.

In many Arab nations, including Kuwait where I was born, workers are
lured into menial jobs where their passports are confiscated upon
arrival and they are forced into humiliating and often inhuman working
conditions. They have little to no protection under the law and are
particularly vulnerable to exploitation, including extraordinarily long
working hours, withholding of salaries, sexual, mental, and physical
abuse, and denial of travel.

The recent case of Alem Dechesa
brought to light the horrors faced by migrant workers in Lebanon.
Dechesa, a domestic worker from Ethiopia, committed suicide after
suffering terrible mental and physical abuse at the hands of her
Lebanese employers, whose savage beating of her in front of the
Ethiopian Consulate went viral last year.

Defining beauty

An extension to Arab anti-black racism is an aspiration to all that
our former – and current – colonisers possess. Individuals aspire to
what is powerful and rich, and the images of that power and wealth have
light skin, straight hair, small noses, ruddy cheeks and tall, skinny
bodies. That image rejects melanin-rich skin, coiled hair, broad or
pointy noses, short stature, broad hips and big legs. So we, too, reject
these features, despising them in others and in ourselves as symbols of
inferiority, laziness, and poverty. That’s why the anglicising
industries of skin bleaching and hair straightening are so profitable.

And yet, when Palestine went to the UN for recognition of statehood,
the vast majority of nations who voted yes were southern nations. The
same is true when Palestine asked for admission to UNESCO. In fact, when
the US cut off funding to UNESCO in response to its members’ democratic
vote to admit Palestine, it was the African nation of Gabon that
immediately stepped up with a $2m donation to UNESCO to help offset the
loss of income.

It was not Saudi Arabia, or Kuwait, or Qatar, or Lebanon, or Sweden,
or France. It was Gabon. How many Palestinians know that, much less
expressed gratitude for it?

So concerned are Palestinians with what the European Union and the
United States think of us. So engrossed are we in grovelling for their
favour and handouts as they support a system of Jewish supremacy pushing
our ancient society into extinction. We dance like clowns any time a
European leader spares us a thought. Have we no sense of history? No
sense of pride? No comprehension of who is truly standing with us and
who is sabotaging us?

In a world order that peddles notions of entire continents or regions
as irreducible monoliths, the conversation among Arabs becomes a
dichotomous “Arab” versus “African”, ignoring millennia of shared
histories ranging from extensive trade and commerce, to the horrors of
the Arab slave trade, to the solidarity of African-Arab anti-colonial
unity, to the current state of ignorance that does not know history and
cannot connect the dots when it comes to national liberation struggles.

Arab slave trade

When I was researching the subject of the Arab slave trade, I came upon a veritable treasure of a website established by The African Holocaust Society, or Mafaa
[Swahili for “holocaust”], a non-profit organisation of scholars,
artists, filmmakers, academics, and activists dedicated to reclaiming
the narratives of African histories, cultures, and identities. Included
in this great body of scholarly works is a comprehensive section on the
Arab slave trade, as well as the Jewish slave trade, African-Arab
relations over the centuries, and more, by Owen Alik Shahadah, an
activist, scholar and filmmaker.

Reading this
part of our shared history, we can see how a large proportion of Arabs,
including those among us who harbour anti-black racism, are the sons
and daughters of African women, who were kidnapped from Eastern African
nations as sex slaves.

Unlike the European slave trade, the Arab slave trade was not an
important feature of Arab economies and it predominantly targeted women,
who became members of harems and whose children were full heirs to
their father’s names, legacies and fortunes, without regard to their
physical features. The enslaved were not bought and sold as chattel the
way we understand the slave trade here, but were captured in warfare, or
kidnapped outright and hauled across the Sahara.

Race was not a defining line and enslaved peoples were not locked
into a single fate, but had opportunity for upward mobility though
various means, including bearing children or conversion to Islam. No-one
knows the true numbers of how many African women were enslaved by
Arabs, but one need only look at ourselves to see the shadows of these
African mothers who gave birth to us and lost their African identities.

But while African scholars at the Mafaa Society make important
distinctions between the Arab and European slave trades, enslavement of
human beings is a horror of incomprehensible proportions by any
standard, and that’s what it was in the Arab world as it was – or is –
anywhere. There are some who argue that the Arab slave traders were
themselves indistinguishable from those whom they enslaved because the
word “Arab” had cultural relevance, not racial.

One-way street

This argument goes hand-in-hand with the discredited excuse that
Africans themselves were involved in the slave trade, with warring
tribes capturing and selling each other. But no matter how you look at
it, the slave trade was a one-way street, with Africans always the
enslaved victims. I know of no African tribe that kidnapped Europeans
and put them in bondage for generations; nor do I know of an African
tribe that captured Arab women for centuries and made them sex slaves.

I think humanity has truly never known a holocaust of greater
magnitude, savagery, or longevity than that perpetrated against the
peoples of Africa. This Mafaa has never been fully acknowledged and
certainly never atoned for – not that the wounds or enduring legacies of
turning human beings into chattel for centuries can ever be fully
comprehended or atoned for. But one must try, because just as we inherit
privilege from our ancestors, so do we inherit their sins and the
responsibility for those sins.

Gaddafi’s role

The late Colonel Muammar Gaddafi understood this and he used his
power and wealth to try to redeem our shared history. He was the first
Arab leader to apologise on behalf of Arab peoples to our African
brothers and sisters for the Arab slave trade and the Arab role in the
European slave trade.

He funnelled money into the African Union and used Libya’s wealth to
empower the African continent and promote pan-Africanism. He was a force
of reconciliation, socialism, and empowerment for both African and Arab
peoples. Gaddafi’s actions threatened to renew African-Arab
reconciliation and alliances similar to that which occurred at the
height of the Non-Aligned Movement during the presidencies of Jamal
Abdel Nasser of Egypt and Kwame Nkrumah of Ghana.

Thus, NATO’s urgency to prevent “massacres” and “slaughter” in Libya
was manufactured and sold wholesale. The fear of African-Arab solidarity
can be seen in the way the US-backed Libyan insurgency spread rumours
that “black African” mercenaries were committing atrocities against
Libyans. Gaddafi became an even bigger threat when an agreement was
reached with the great anti-imperialist force in South America, Hugo
Chavez, to mediate a solution to the uprising in Libya.

Now both of these champions of their people are gone, and the
so-called Libyan revolutionaries are executing “black Africans”
throughout the country. Gone, too, is NATO’s worry about slaughter in
Libya, and another high-functioning Arab nation lies in ruin, waste and
civil strife – primed for rampant corporate looting.

I wrote previously that the Palestinian struggle against the erasure
of our existence, history and identity was spiritually and politically
black in nature. So, too, are other struggles, like that of migrant
workers throughout many Arab nations. These are our comrades. They are
the wretched, exploited, robbed, and/or, at last, liberated.

I refer to Black as a political term, not necessarily a racial or
ethnic descriptor. In the words of Owen Alik Shehadah: “Black People is a
construction which articulates a recent social-political reality of
people of colour (pigmented people). Black is not a racial family, an
ethnic group or a super-ethnic group. Political Blackness is thus not an
identity but moreover a social-political consequence of a world which
after colonialism and slavery existed in those colour terms. The word
“Black” has no historical or cultural association, it was a name born
when Africans were broken down into transferable labour units and
transported as chattel to the Americas.”

But that word has been reclaimed, redefined, and injected with all
the power, love, defiance, and beauty that is Africa. For the rest of
us, and without appropriating the word, “black” is a phenomenon of
resistance, steadfastness – what we Palestinians call sumud – and the beauty of culture that is reborn out of bondage and oppression.

Right to look the other way

Finally, solidarity from Africans is not equivalent to that which
comes from our European comrades, whose governments are responsible for
the ongoing erasure of Palestine. African peoples have every reason to
look the other way. Ethiopians have every reason to say: “You deserve
what you get for the centuries of enslavement and neo-enslavement
industry by your Arab neighbours.” African Americans have every reason
to say: “Why should I show solidarity with Arabs who come here to treat
us like white people do, and sometimes worse?”

Malcolm X once said: “If I was that [anti-American], I’d have a right
to be that – after what America has done to us. This government should
feel lucky that our people aren’t anti-American.”

We can substitute the word “Arab” for “American” in that sentence and
it would be a valid statement. And yet, Africa is right there with us.
African American intellectuals are the greatest champions of our
struggle in the United States. The impact of solidarity from four
particular individuals – Desmond Tutu, Alice Walker, Angela Davis and
Cynthia McKinney – can never be overestimated.

Last month, the former South African ambassador to Israel refused a
“certificate” from Israel confirming the planting of trees in his name.
In his letter, he called Israel a racist, apartheid state and said the
gift was an “offence to my dignity and integrity”. He added: “I was not a
party to, and never will be, to the planting of ’18 trees’, in my
‘honour’, on expropriated and stolen land.”

I would like my countrymen to think long and hard about this until
they truly comprehend the humbling beauty of this solidarity from people
who have every reason to be anti-Arab. I wish my countrymen could look
through my eyes. They would see that black is profoundly beautiful. They
would see that Africa runs through our veins, too. Our enslaved African
foremothers deserve to be honoured and loved by their Arab children.
And it is for us to redeem their pain with the recognition and atonement
long owed.

Arriving at this understanding is a good starting place for
reciprocal solidarity with nations and peoples who are standing with us,
in heart and in action.

Susan
Abulhawa is a Palestinian writer and the author of the international
bestselling novel, Mornings in Jenin (Bloomsbury 2010). She is also the
founder of Playgrounds for Palestine, an NGO for children.

http://www.aljazeera.com/indepth/opinion/2013/06/201362472519107286.html

Bloomberg is no right-wing conservative. He couldn’t run again because he was term-limited. By the way, the current mayor, whose real name is Warren Wilhelm, Jr. Worked for former Mayor David Dinkins, who supported the Crown Heights pogrom and did nothing to stop it. You know, the mini Kristallnacht that occurred in Brooklyn almost a quarter-century ago.