• The power of silence
    Validation. Empty space. Selkie, creator of Forest of the Fallen, flew up from Tasmania to tell the ASF Conference how it has grown to 131 powerful displays nation-wide

    Alison Bevege
    The stories sway in the wind, each one a person killed or injured by the covid gene-vaccines.

    The Forest of the Fallen is the exact opposite of a protest.

    When Tasmanian mother-of-three Selkie started the Forest in 2021, she didn’t anticipate the surprising power of acknowledgement.


    Loraine from Adelaide with Selkie (right) who started the displays, at the ASF conference in November. Pic: Alison Bevege
    “A co-ordinator from Tin Can Bay in Queensland is a narrative therapist and we spoke of the healing impacts the Forest was having on so many lives,” she said.

    For people who were injured, or lost their jobs, or lost a loved one, or suffered division in their families, this simple acknowledgement can bring a tremendous sense of relief just by recognising the suffering.


    “Having a sense of their story being validated by a tactile, optical display - this alone is so healing for them as many have had no recognition at all,” she said.

    “Some are completely left alone.”

    It’s a silent vigil open to any passer-by to wander in and quietly find out what has happened.

    “There are some out there who’ve experienced the loss of a loved one or are injured by the vaccines. They also set up the forests now and this gives them a sense of purpose, knowing that they are far from alone and can at least help to stop the perpetuation of deaths and injuries.”

    Speaking at the Australians for Science and Freedom conference at University of NSW on November 18, Selkie explained the magic of Forest of the Fallen which has now grown to 131 pop-up displays across Australia with more than 550 stories.

    It’s the magic of an empty space.

    Holding a space for sometimes angry people and a confused country that is still in denial

    Selkie said she found that taking herself out of the memorial was the most effective way to allow people to discover for themselves, quietly, what happened, and to process it.

    “All along I’ve stressed the importance on making sure the display is not affiliated with any other group, movement, religion or political party, keeping it open to all sets of eyes with no exclusion and no bias,” she said.


    This beautiful soul bought us chocolates and helped. Pic: Alison Bevege
    It’s free from politics, it doesn’t try to change people’s minds. It only has one message: stop looking away.

    “By taking away the mutual judgements and not disturbing the onlooker’s process, it’s allowing them the time to grasp what it is they are standing right in front of.

    “Taking away all other propaganda and signage was important as I saw this, too, deterred onlookers from reading the stories.”


    FoTF, High Cross Park, Randwick, November 18. Pic: Alison Bevege
    Selkie said when she first started Forest of the Fallen in 2021, about 95 percent of onlookers were disapproving and outright rude.

    “Today the tables have completely turned and now 95 percent of onlookers are supportive,” Selkie said, and even police have become helpful, sometimes stepping in to protect displays from the rare “angry noodles”.

    “I’m now writing a memoir as it has been a truly profound, incredible journey for me.”

    Selkie, who compiles the PDF master list to print, and coaches all the volunteer co-ordinators, found herself working seven days a week to make the Forests run smoothly, while homeschooling her youngest child.

    The stories used in Forest of the Fallen have been widely reported in corporate media or documented and checked by Jab Injuries Australia, and are willingly shared.

    Share

    Letters From Australia helped set up a Forest of the Fallen, and I witnessed the relief: it’s like rain in the desert.

    On November 18 at High Cross Park, Randwick, we set up a forest with the help of Phil Schultz whose brother Barry died 18 days after the Pfizer shot, Bridget from Coogee Stand in the Park, and Loraine from Adelaide.

    Many passers-by had stories of their own.

    A bright young Russian with sparkling blue eyes told of how his wife died not long after the gene-vaccine, but he was sure it was not related. Then he ran to the shops and bought us chocolates, and promised to help us next time.

    A man on a bike immediately started helping put up the stakes. He refused the jab after the first injected man at his office ended up in ICU. He wasn’t getting it after that, but saw his colleagues lining up. They were afraid for their jobs.


    “Bike man” had his own story to tell. Picture: Alison Bevege
    Two Texan tourists said nobody dares tread on their freedom, yet when the gene-vaccines came out people just rolled over.

    “I couldn’t undestand it,” said one.

    Phil himself had a chance to meet Loraine, with whom he is unexpectedly connected by his late brother Barry.

    When Adelaide doctor Barry Schultz’s story went into Forest of the Fallen for the first time, his widow Diane went to see the display, which Loraine was setting up.


    (left) Diane with Barry’s story in Adelaide. Pic: Loraine. (right) Barry’s brother Phil with Loraine in Sydney. Pic: Bevege
    Loraine told the volunteers that Barry was a new addition, and that he had delivered about 1500 babies in his career before he took the Pfizer shot which killed him 18 days later.

    Just as Loraine was explaining, Diane came up behind her - “That’s my husband,” she said.

    It was a wonderful moment for both of them. A lovely acknowledgement.

    This is the healing that Australia needs.

    Don’t look away.

    Thanks to Kevin Nguyen, the talented filmmaker who compiled a magnificent video of the Randwick FoTF above.

    You can do this, too

    REPORT your gene-vaccine injury to the TGA here.

    TELL your story to Jab Injuries Australia here.

    VISIT the Forest of the Fallen here.

    CONTACT Forest of the Fallen here: You can do this, too.

    SEE the Forest on Instagram here.

    WATCH the Forest of the Fallen videos on Odysee here.

    JOIN the class action for vaccine injured and bereaved here.

    CONNECT with jab injured resources at Coverse here.

    Updates: 27 November, added Diane’s pic from Loraine in Adelaide, corrected spelling. 28 November: more spelling corrections plus Barry delivered about 1500 babies, more than 1000.


    https://open.substack.com/pub/lettersfromaustralia/p/the-power-of-silence?utm_campaign=post&utm_medium=web

    https://telegra.ph/The-power-of-silence-04-03
    The power of silence Validation. Empty space. Selkie, creator of Forest of the Fallen, flew up from Tasmania to tell the ASF Conference how it has grown to 131 powerful displays nation-wide Alison Bevege The stories sway in the wind, each one a person killed or injured by the covid gene-vaccines. The Forest of the Fallen is the exact opposite of a protest. When Tasmanian mother-of-three Selkie started the Forest in 2021, she didn’t anticipate the surprising power of acknowledgement. Loraine from Adelaide with Selkie (right) who started the displays, at the ASF conference in November. Pic: Alison Bevege “A co-ordinator from Tin Can Bay in Queensland is a narrative therapist and we spoke of the healing impacts the Forest was having on so many lives,” she said. For people who were injured, or lost their jobs, or lost a loved one, or suffered division in their families, this simple acknowledgement can bring a tremendous sense of relief just by recognising the suffering. “Having a sense of their story being validated by a tactile, optical display - this alone is so healing for them as many have had no recognition at all,” she said. “Some are completely left alone.” It’s a silent vigil open to any passer-by to wander in and quietly find out what has happened. “There are some out there who’ve experienced the loss of a loved one or are injured by the vaccines. They also set up the forests now and this gives them a sense of purpose, knowing that they are far from alone and can at least help to stop the perpetuation of deaths and injuries.” Speaking at the Australians for Science and Freedom conference at University of NSW on November 18, Selkie explained the magic of Forest of the Fallen which has now grown to 131 pop-up displays across Australia with more than 550 stories. It’s the magic of an empty space. Holding a space for sometimes angry people and a confused country that is still in denial Selkie said she found that taking herself out of the memorial was the most effective way to allow people to discover for themselves, quietly, what happened, and to process it. “All along I’ve stressed the importance on making sure the display is not affiliated with any other group, movement, religion or political party, keeping it open to all sets of eyes with no exclusion and no bias,” she said. This beautiful soul bought us chocolates and helped. Pic: Alison Bevege It’s free from politics, it doesn’t try to change people’s minds. It only has one message: stop looking away. “By taking away the mutual judgements and not disturbing the onlooker’s process, it’s allowing them the time to grasp what it is they are standing right in front of. “Taking away all other propaganda and signage was important as I saw this, too, deterred onlookers from reading the stories.” FoTF, High Cross Park, Randwick, November 18. Pic: Alison Bevege Selkie said when she first started Forest of the Fallen in 2021, about 95 percent of onlookers were disapproving and outright rude. “Today the tables have completely turned and now 95 percent of onlookers are supportive,” Selkie said, and even police have become helpful, sometimes stepping in to protect displays from the rare “angry noodles”. “I’m now writing a memoir as it has been a truly profound, incredible journey for me.” Selkie, who compiles the PDF master list to print, and coaches all the volunteer co-ordinators, found herself working seven days a week to make the Forests run smoothly, while homeschooling her youngest child. The stories used in Forest of the Fallen have been widely reported in corporate media or documented and checked by Jab Injuries Australia, and are willingly shared. Share Letters From Australia helped set up a Forest of the Fallen, and I witnessed the relief: it’s like rain in the desert. On November 18 at High Cross Park, Randwick, we set up a forest with the help of Phil Schultz whose brother Barry died 18 days after the Pfizer shot, Bridget from Coogee Stand in the Park, and Loraine from Adelaide. Many passers-by had stories of their own. A bright young Russian with sparkling blue eyes told of how his wife died not long after the gene-vaccine, but he was sure it was not related. Then he ran to the shops and bought us chocolates, and promised to help us next time. A man on a bike immediately started helping put up the stakes. He refused the jab after the first injected man at his office ended up in ICU. He wasn’t getting it after that, but saw his colleagues lining up. They were afraid for their jobs. “Bike man” had his own story to tell. Picture: Alison Bevege Two Texan tourists said nobody dares tread on their freedom, yet when the gene-vaccines came out people just rolled over. “I couldn’t undestand it,” said one. Phil himself had a chance to meet Loraine, with whom he is unexpectedly connected by his late brother Barry. When Adelaide doctor Barry Schultz’s story went into Forest of the Fallen for the first time, his widow Diane went to see the display, which Loraine was setting up. (left) Diane with Barry’s story in Adelaide. Pic: Loraine. (right) Barry’s brother Phil with Loraine in Sydney. Pic: Bevege Loraine told the volunteers that Barry was a new addition, and that he had delivered about 1500 babies in his career before he took the Pfizer shot which killed him 18 days later. Just as Loraine was explaining, Diane came up behind her - “That’s my husband,” she said. It was a wonderful moment for both of them. A lovely acknowledgement. This is the healing that Australia needs. Don’t look away. Thanks to Kevin Nguyen, the talented filmmaker who compiled a magnificent video of the Randwick FoTF above. You can do this, too REPORT your gene-vaccine injury to the TGA here. TELL your story to Jab Injuries Australia here. VISIT the Forest of the Fallen here. CONTACT Forest of the Fallen here: You can do this, too. SEE the Forest on Instagram here. WATCH the Forest of the Fallen videos on Odysee here. JOIN the class action for vaccine injured and bereaved here. CONNECT with jab injured resources at Coverse here. Updates: 27 November, added Diane’s pic from Loraine in Adelaide, corrected spelling. 28 November: more spelling corrections plus Barry delivered about 1500 babies, more than 1000. https://open.substack.com/pub/lettersfromaustralia/p/the-power-of-silence?utm_campaign=post&utm_medium=web https://telegra.ph/The-power-of-silence-04-03
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    The power of silence
    Validation. Empty space. Selkie, creator of Forest of the Fallen, flew up from Tasmania to tell the ASF Conference how it has grown to 131 powerful displays nation-wide
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  • The Silent Shame of Health Institutions
    J.R. Bruning
    For how much longer will health policy ignore multimorbidity, that looming, giant elephant in the room, that propagates and amplifies suffering? For how much longer will the ‘trend’ of increasing diagnoses of multiple health conditions, at younger and younger ages be rendered down by government agencies to better and more efficient services, screening modalities, and drug choices?

    Multimorbidity, the presence of many chronic conditions, is the silent shame of health policy.

    All too often chronic conditions overlap and accumulate. From cancer, to diabetes, to digestive system diseases, to high blood pressure, to skin conditions in cascades of suffering. Heartbreakingly, these conditions commonly overlap with mental illnesses or disorders. It’s increasingly common for people to be diagnosed with multiple mental conditions, such as having anxiety and depression, or anxiety and schizophrenia.

    Calls for equity tend to revolve around medical treatment, even as absurdities and injustices accrue.

    Multimorbidity occurs a decade earlier in socioeconomically deprived communities. Doctors are diagnosing multimorbidity at younger and younger ages.

    Treatment regimens for people with multiple conditions necessarily entail a polypharmacy approach – the prescribing of multiple medications. One condition may require multiple medications. Thus, with multimorbidity comes increased risk of adverse outcomes and polyiatrogenesis – ‘medical harm caused by medical treatments on multiple fronts simultaneously and in conjunction with one another.’

    Side effects, whether short-term or patients’ concerns about long-term harm, are the main reason for non-adherence to prescribed medications.

    So ‘equity’ which only implies drug treatment doesn’t involve equity at all.

    Poor diets may be foundational to the Western world’s health crisis. But are governments considering this?

    The antinomies are piling up.

    We are amid a global epidemic of metabolic syndrome. Insulin resistance, obesity, elevated triglyceride levels and low levels of high-density lipoprotein cholesterol, and elevated blood pressure haunt the people queuing up to see doctors.

    Research, from individual cases to clinical trials, consistently show that diets containing high levels of ultra-processed foods and carbohydrates amplify inflammation, oxidative stress, and insulin resistance. What researchers and scientists are also identifying, at the cellular level, in clinical and medical practice, and at the global level – is that insulin resistance, inflammation, oxidative stress, and nutrient deficiencies from poor diets not only drive metabolic illness, but mental illnesses, compounding suffering.

    There is also ample evidence that the metabolic and mental health epidemic that is driving years lost due to disease, reducing productivity, and creating mayhem in personal lives – may be preventable and reversible.

    Doctors generally recognise that poor diets are a problem. Ultra-processed foods are strongly associated with adult and childhood ill health. Ultra-processed foods are

    ‘formulations of ingredients, mostly of exclusive industrial use, typically created by series of industrial techniques and processes (hence ‘ultra-processed’).’

    In the USA young people under age 19 consume on average 67% of their diet, while adults consume around 60% of their diet in ultra-processed food. Ultra-processed food contributes 60% of UK children’s calories; 42% of Australian children’s calories and over half the dietary calories for children and adolescents in Canada. In New Zealand in 2009-2010, ultra-processed foods contributed to the 45% (12 months), 42% (24 months), and 51% (60 months) of energy intake to the diets of children.

    All too frequently, doctors are diagnosing both metabolic and mental illnesses.

    What may be predictable is that a person is likely to develop insulin resistance, inflammation, oxidative stress, and nutrient deficiencies from chronic exposure to ultra-processed food. How this will manifest in a disease or syndrome condition is reflective of a human equivalent of quantum entanglement.

    Cascades, feedback loops, and other interdependencies often leave doctors and patients bouncing from one condition to another, and managing medicine side effects and drug-drug relationships as they go.

    In New Zealand it is more common to have multiple conditions than a single condition. The costs of having two NCDs simultaneously is typically superadditive and ‘more so for younger adults.’

    This information is outside the ‘work programme’ of the top echelons in the Ministry of Health:

    Official Information Act (OIA) requests confirm that the Ministries’ Directors General who are responsible for setting policy and long-term strategy aren’t considering these issues. The problem of multimorbidity and the overlapping, entangled relationship with ultra-processed food is outside of the scope of the work programme of the top directorates in our health agency.

    New Zealand’s Ministry of Health’s top deputy directors general might be earning a quarter of a million dollars each, but they are ignorant of the relationship of dietary nutrition and mental health. Nor are they seemingly aware of the extent of multimorbidity and the overlap between metabolic and mental illnesses.

    Neither the Public Health Agency Deputy Director-General – Dr Andrew Old, nor the Deputy Director-General Evidence, Research and Innovation, Dean Rutherford, nor the Deputy Director-General of Strategy Policy and Legislation, Maree Roberts, nor the Clinical, Community and Mental Health Deputy Director-General Robyn Shearer have been briefed on these relationships.

    If they’re not being briefed, policy won’t be developed to address dietary nutrition. Diet will be lower-order.

    The OIA request revealed that New Zealand’s Ministry of Health ‘does not widely use the metabolic syndrome classification.’ When I asked ‘How do you classify, or what term do you use to classify the cluster of symptoms characterised by central obesity, dyslipidemia, hypertension, and insulin resistance?’, they responded:

    ‘The conditions referred to are considered either on their own or as part of a broader cardiovascular disease risk calculation.’

    This is interesting. What if governments should be calculating insulin resistance first, in order to then calculate a broader cardiovascular risk? What if insulin resistance, inflammation, and oxidative stress are appearing at younger and younger ages, and ultra-processed food is the major driver?

    Pre-diabetes and Type 2 diabetes are driven by too much blood glucose. Type 1 diabetics can’t make insulin, while Type 2 diabetics can’t make enough to compensate for their dietary intake of carbohydrates. One of insulin’s (many) jobs is to tuck away that blood glucose into cells (as fat) but when there are too many dietary carbohydrates pumping up blood glucose, the body can’t keep up. New Zealand practitioners use the HbA1c blood test, which measures the average blood glucose level over the past 2-3 months. In New Zealand, doctors diagnose pre-diabetes if HbA1c levels are 41-49 nmol/mol, and diabetes at levels of 50 nmol/mol and above.

    Type 2 diabetes management guidelines recommend that sugar intake should be reduced, while people should aim for consistent carbohydrates across the day. The New Zealand government does not recommend paleo or low-carbohydrate diets.

    If you have diabetes you are twice as likely to have heart disease or a stroke, and at a younger age. Prediabetes, which apparently 20% of Kiwis have, is also high-risk due to, as the Ministry of Health states: ‘increased risk of macrovascular complications and early death.’

    The question might become – should we be looking at insulin levels, to more sensitively gauge risk at an early stage?

    Without more sensitive screens at younger ages these opportunities to repivot to avoid chronic disease are likely to be missed. Currently, Ministry of Health policies are unlikely to justify the funding of tests for insulin resistance by using three simple blood tests: fasting insulin, fasting lipids (cholesterol and triglycerides), and fasting glucose – to estimate where children, young people, and adults stand on the insulin resistance spectrum when other diagnoses pop up.

    Yet insulin plays a powerful role in brain health.

    Insulin supports neurotransmitter function and brain energy, directly impacting mood and behaviours. Insulin resistance might arrive before mental illness. Harvard-based psychiatrist Chris Palmer recounts in the book Brain Energy, a large 15,000-participant study of young people from age 0-24:

    ‘Children who had persistently high insulin levels (a sign of insulin resistance) beginning at age nine were five times more likely to be at risk for psychosis, meaning they were showing at least some worrisome signs, and they were three times for likely to already be diagnosed with bipolar disorder or schizophrenia by the time they turned twenty-four. This study clearly demonstrated that insulin resistance comes first, then psychosis.’

    Psychiatrist Georgia Ede suggests that high blood glucose and high insulin levels act like a ‘deadly one-two punch’ for the brain, triggering waves of inflammation and oxidative stress. The blood-brain barrier becomes increasingly resistant to chronic high insulin levels. Even though the body might have higher blood insulin, the same may not be true for the brain. As Ede maintains, ‘cells deprived of adequate insulin ‘sputter and struggle to maintain normal operations.’

    Looking at the relationship between brain health and high blood glucose and high insulin simply might not be on the programme for strategists looking at long-term planning.

    Nor are Directors General in a position to assess the role of food addiction. Ultra-processed food has addictive qualities designed into the product formulations. Food addiction is increasingly recognised as pervasive and difficult to manage as any substance addiction.

    But how many children and young people have insulin resistance and are showing markers for inflammation and oxidative stress – in the body and in the brain? To what extent do young people have both insulin resistance and depression resistance or ADHD or bipolar disorder?

    This kind of thinking is completely outside the work programme. But insulin levels, inflammation, and oxidative stress may not only be driving chronic illness – but driving the global mental health tsunami.

    Metabolic disorders are involved in complex pathways and feedback loops across body systems, and doctors learn this at medical school. Patterns and relationships between hormones, the brain, the gastrointestinal system, kidneys, and liver; as well as problems with joints and bone health, autoimmunity, nerves, and sensory conditions evolve from and revolve around metabolic health.

    Nutrition and diet are downplayed in medical school. What doctors don’t learn so much – the cognitive dissonance that they must accept throughout their training – is that metabolic health is commonly (except for some instances) shaped by the quality of dietary nutrition. The aetiology of a given condition can be very different, while the evidence that common chronic and mental illnesses are accompanied by oxidative stress, inflammation, and insulin resistance are primarily driven by diet – is growing stronger and stronger.

    But without recognising the overlapping relationships, policy to support healthy diets will remain limp.

    What we witness are notions of equity that support pharmaceutical delivery – not health delivery.

    What also inevitably happens is that ‘equity’ focuses on medical treatment. When the Ministry of Health prefers to atomise the different conditions or associate them with heart disease – they become single conditions to treat with single drugs. They’re lots of small problems, not one big problem, and insulin resistance is downplayed.

    But just as insulin resistance, inflammation, and oxidative stress send cascading impacts across body systems, systemic ignorance sends cascading effects across government departments tasked with ‘improving, promoting, and protecting health.’

    It’s an injustice. The literature solidly points to lower socio-economic status driving much poorer diets and increased exposures to ultra-processed food, but the treatments exclusively involve drugs and therapy.

    Briefings to Incoming Ministers with the election of new Governments show how ignorance cascades across responsible authorities.

    Health New Zealand, Te Whatu Ora’s November 2023 Briefing to the new government outlined the agency’s obligations. However, the ‘health’ targets are medical, and the agency’s focus is on infrastructure, staff, and servicing. The promotion of health, and health equity, which can only be addressed by addressing the determinants of health, is not addressed.

    The Māori Health Authority and Health New Zealand Joint Briefing to the Incoming Minister for Mental Health does not address the role of diet and nutrition as a driver of mental illness and disorder in New Zealand. The issue of multimorbidity, the related problem of commensurate metabolic illness, and diet as a driver is outside scope. When the Briefing states that it is important to address the ‘social, cultural, environmental and economic determinants of mental health,’ without any sound policy footing, real movement to address diet will not happen, or will only happen ad hoc.

    The Mental Health and Wellbeing Commission, Te Hiringa Mahara’s November 2023 Briefing to Incoming Ministers that went to the Ministers for Health and Mental Health might use the term ‘well-being’ over 120 times – but was silent on the related and overlapping drivers of mental illness which include metabolic or multimorbidity, nutrition, or diet.

    Five years earlier, He Ara Ora, New Zealand’s 2018 Mental Health and Addiction enquiry had recognised that tāngata whaiora, people seeking wellness, or service users, also tend to have multiple health conditions. The enquiry recommended that a whole of government approach to well-being, prevention, and social determinants was required. Vague nods were made to diet and nutrition, but this was not sufficiently emphasised as to be a priority.

    He Ara Ora was followed by 2020 Long-term pathway to mental well-being viewed nutrition as being one of a range of factors. No policy framework strategically prioritised diet, nutrition, and healthy food. No governmental obligation or commitment was built into policy to improve access to healthy food or nutrition education.

    Understanding the science, the relationships, and the drivers of the global epidemic, is ‘outside the work programmes’ of New Zealand’s Ministry of Health and outside the scope of all the related authorities. There is an extraordinary amount of data in the scientific literature, so many case studies, cohort studies, and clinical trials. Popular books are being written, however government agencies remain ignorant.

    In the meantime, doctors must deal with the suffering in front of them without an adequate toolkit.

    Doctors and pharmacists are faced with a Hobson’s choice of managing multiple chronic conditions and complex drug cocktails, in patients at younger and younger ages. Ultimately, they are treating a patient whom they recognise will only become sicker, cost the health system more, and suffer more.

    Currently there is little support for New Zealand medical doctors (known as general practitioners, or GPs) in changing practices and recommendations to support non-pharmaceutical drug treatment approaches. Their medical education does not equip them to recognise the extent to which multiple co-existing conditions may be alleviated or reversed. Doctors are paid to prescribe, to inject, and to screen, not to ameliorate or reverse disease and lessen prescribing. The prescribing of nutrients is discouraged and as doctors do not have nutritional training, they hesitate to prescribe nutrients.

    Many do not want to risk going outside treatment guidelines. Recent surges in protocols and guidelines for medical doctors reduce flexibility and narrow treatment choices for doctors. If they were to be reported to the Medical Council of New Zealand, they would risk losing their medical license. They would then be unable to practice.

    Inevitably, without Ministry of Health leadership, medical doctors in New Zealand are unlikely to voluntarily prescribe non-drug modalities such as nutritional options to any meaningful extent, for fear of being reported.

    Yet some doctors are proactive, such as Dr Glen Davies in Taupo, New Zealand. Some doctors are in a better ‘place’ to work to alleviate and reverse long-term conditions. They may be later in their career, with 10-20 years of research into metabolism, dietary nutrition, and patient care, and motivated to guide a patient through a personal care regime which might alleviate or reverse a patient’s suffering.

    Barriers include resourcing. Doctors aren’t paid for reversing disease and taking patients off medications.

    Doctors witness daily the hopelessness felt by their patients in dealing with chronic conditions in their short 15-minute consultations, and the vigilance required for dealing with adverse drug effects. Drug non-compliance is associated with adverse effects suffered by patients. Yet without wrap-around support changing treatments, even if it has potential to alleviate multiple conditions, to reduce symptoms, lower prescribing and therefore lessen side effects, is just too uncertain.

    They saw what happened to disobedient doctors during Covid-19.

    Given such context, what are we to do?

    Have open public discussions about doctor-patient relationships and trust. Inform and overlay such conversations by drawing attention to the foundational Hippocratic Oath made by doctors, to first do no harm.

    Questions can be asked. If patients were to understand that diet may be an underlying driver of multiple conditions, and a change in diet and improvement in micronutrient status might alleviate suffering – would patients be more likely to change?

    Economically, if wrap-around services were provided in clinics to support dietary change, would less harm occur to patients from worsening conditions that accompany many diseases (such as Type 2 diabetes) and the ever-present problem of drug side-effects? Would education and wrap-around services in early childhood and youth delay or prevent the onset of multimorbid diagnoses?

    Is it more ethical to give young people a choice of treatment? Could doctors prescribe dietary changes and multinutrients and support change with wrap-around support when children and young people are first diagnosed with a mental health condition – from the clinic, to school, to after school? If that doesn’t work, then prescribe pharmaceutical drugs.

    Should children and young people be educated to appreciate the extent to which their consumption of ultra-processed food likely drives their metabolic and mental health conditions? Not just in a blithe ‘eat healthy’ fashion that patently avoids discussing addiction. Through deeper policy mechanisms, including cooking classes and nutritional biology by the implementation of nourishing, low-carbohydrate cooked school lunches.

    With officials uninformed, it’s easy to see why funding for Green Prescriptions that would support dietary changes have sputtered out. It’s easy to understand why neither the Ministry of Health nor Pharmac have proactively sourced multi-nutrient treatments that improve resilience to stress and trauma for low-income young people. Why there’s no discussion on a lower side-effect risk for multinutrient treatments. Why are there no policies in the education curriculum diving into the relationship between ultra-processed food and mental and physical health? It’s not in the work programme.

    There’s another surfacing dilemma.

    Currently, if doctors tell their patients that there is very good evidence that their disease or syndrome could be reversed, and this information is not held as factual information by New Zealand’s Ministry of Health – do doctors risk being accused of spreading misinformation?

    Government agencies have pivoted in the past 5 years to focus intensively on the problem of dis- and misinformation. New Zealand’s disinformation project states that

    Disinformation is false or modified information knowingly and deliberately shared to cause harm or achieve a broader aim.
    Misinformation is information that is false or misleading, though not created or shared with the direct intention of causing harm.
    Unfortunately, as we see, there is no division inside the Ministry of Health that reviews the latest evidence in the scientific literature, to ensure that policy decisions correctly reflect the latest evidence.

    There is no scientific agency outside the Ministry of Health that has flexibility and the capacity to undertake autonomous, long-term monitoring and research in nutrition, diet, and health. There is no independent, autonomous, public health research facility with sufficient long-term funding to translate dietary and nutritional evidence into policy, particularly if it contradicted current policy positions.

    Despite excellent research being undertaken, it is highly controlled, ad hoc, and frequently short-term. Problematically, there is no resourcing for those scientists to meaningfully feedback that information to either the Ministry of Health or to Members of Parliament and government Ministers.

    Dietary guidelines can become locked in, and contradictions can fail to be chewed over. Without the capacity to address errors, information can become outdated and misleading. Government agencies and elected members – from local councils all the way up to government Ministers, are dependent on being informed by the Ministry of Health, when it comes to government policy.

    When it comes to complex health conditions, and alleviating and reversing metabolic or mental illness, based on different patient capacity – from socio-economic, to cultural, to social, and taking into account capacity for change, what is sound, evidence-based information and what is misinformation?

    In the impasse, who can we trust?

    Published under a Creative Commons Attribution 4.0 International License
    For reprints, please set the canonical link back to the original Brownstone Institute Article and Author.

    Author

    J.R. Bruning is a consultant sociologist (B.Bus.Agribusiness; MA Sociology) based in New Zealand. Her work explores governance cultures, policy and the production of scientific and technical knowledge. Her Master’s thesis explored the ways science policy creates barriers to funding, stymying scientists’ efforts to explore upstream drivers of harm. Bruning is a trustee of Physicians & Scientists for Global Responsibility (PSGR.org.nz). Papers and writing can be found at TalkingRisk.NZ and at JRBruning.Substack.com and at Talking Risk on Rumble.

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    https://brownstone.org/articles/the-silent-shame-of-health-institutions/
    The Silent Shame of Health Institutions J.R. Bruning For how much longer will health policy ignore multimorbidity, that looming, giant elephant in the room, that propagates and amplifies suffering? For how much longer will the ‘trend’ of increasing diagnoses of multiple health conditions, at younger and younger ages be rendered down by government agencies to better and more efficient services, screening modalities, and drug choices? Multimorbidity, the presence of many chronic conditions, is the silent shame of health policy. All too often chronic conditions overlap and accumulate. From cancer, to diabetes, to digestive system diseases, to high blood pressure, to skin conditions in cascades of suffering. Heartbreakingly, these conditions commonly overlap with mental illnesses or disorders. It’s increasingly common for people to be diagnosed with multiple mental conditions, such as having anxiety and depression, or anxiety and schizophrenia. Calls for equity tend to revolve around medical treatment, even as absurdities and injustices accrue. Multimorbidity occurs a decade earlier in socioeconomically deprived communities. Doctors are diagnosing multimorbidity at younger and younger ages. Treatment regimens for people with multiple conditions necessarily entail a polypharmacy approach – the prescribing of multiple medications. One condition may require multiple medications. Thus, with multimorbidity comes increased risk of adverse outcomes and polyiatrogenesis – ‘medical harm caused by medical treatments on multiple fronts simultaneously and in conjunction with one another.’ Side effects, whether short-term or patients’ concerns about long-term harm, are the main reason for non-adherence to prescribed medications. So ‘equity’ which only implies drug treatment doesn’t involve equity at all. Poor diets may be foundational to the Western world’s health crisis. But are governments considering this? The antinomies are piling up. We are amid a global epidemic of metabolic syndrome. Insulin resistance, obesity, elevated triglyceride levels and low levels of high-density lipoprotein cholesterol, and elevated blood pressure haunt the people queuing up to see doctors. Research, from individual cases to clinical trials, consistently show that diets containing high levels of ultra-processed foods and carbohydrates amplify inflammation, oxidative stress, and insulin resistance. What researchers and scientists are also identifying, at the cellular level, in clinical and medical practice, and at the global level – is that insulin resistance, inflammation, oxidative stress, and nutrient deficiencies from poor diets not only drive metabolic illness, but mental illnesses, compounding suffering. There is also ample evidence that the metabolic and mental health epidemic that is driving years lost due to disease, reducing productivity, and creating mayhem in personal lives – may be preventable and reversible. Doctors generally recognise that poor diets are a problem. Ultra-processed foods are strongly associated with adult and childhood ill health. Ultra-processed foods are ‘formulations of ingredients, mostly of exclusive industrial use, typically created by series of industrial techniques and processes (hence ‘ultra-processed’).’ In the USA young people under age 19 consume on average 67% of their diet, while adults consume around 60% of their diet in ultra-processed food. Ultra-processed food contributes 60% of UK children’s calories; 42% of Australian children’s calories and over half the dietary calories for children and adolescents in Canada. In New Zealand in 2009-2010, ultra-processed foods contributed to the 45% (12 months), 42% (24 months), and 51% (60 months) of energy intake to the diets of children. All too frequently, doctors are diagnosing both metabolic and mental illnesses. What may be predictable is that a person is likely to develop insulin resistance, inflammation, oxidative stress, and nutrient deficiencies from chronic exposure to ultra-processed food. How this will manifest in a disease or syndrome condition is reflective of a human equivalent of quantum entanglement. Cascades, feedback loops, and other interdependencies often leave doctors and patients bouncing from one condition to another, and managing medicine side effects and drug-drug relationships as they go. In New Zealand it is more common to have multiple conditions than a single condition. The costs of having two NCDs simultaneously is typically superadditive and ‘more so for younger adults.’ This information is outside the ‘work programme’ of the top echelons in the Ministry of Health: Official Information Act (OIA) requests confirm that the Ministries’ Directors General who are responsible for setting policy and long-term strategy aren’t considering these issues. The problem of multimorbidity and the overlapping, entangled relationship with ultra-processed food is outside of the scope of the work programme of the top directorates in our health agency. New Zealand’s Ministry of Health’s top deputy directors general might be earning a quarter of a million dollars each, but they are ignorant of the relationship of dietary nutrition and mental health. Nor are they seemingly aware of the extent of multimorbidity and the overlap between metabolic and mental illnesses. Neither the Public Health Agency Deputy Director-General – Dr Andrew Old, nor the Deputy Director-General Evidence, Research and Innovation, Dean Rutherford, nor the Deputy Director-General of Strategy Policy and Legislation, Maree Roberts, nor the Clinical, Community and Mental Health Deputy Director-General Robyn Shearer have been briefed on these relationships. If they’re not being briefed, policy won’t be developed to address dietary nutrition. Diet will be lower-order. The OIA request revealed that New Zealand’s Ministry of Health ‘does not widely use the metabolic syndrome classification.’ When I asked ‘How do you classify, or what term do you use to classify the cluster of symptoms characterised by central obesity, dyslipidemia, hypertension, and insulin resistance?’, they responded: ‘The conditions referred to are considered either on their own or as part of a broader cardiovascular disease risk calculation.’ This is interesting. What if governments should be calculating insulin resistance first, in order to then calculate a broader cardiovascular risk? What if insulin resistance, inflammation, and oxidative stress are appearing at younger and younger ages, and ultra-processed food is the major driver? Pre-diabetes and Type 2 diabetes are driven by too much blood glucose. Type 1 diabetics can’t make insulin, while Type 2 diabetics can’t make enough to compensate for their dietary intake of carbohydrates. One of insulin’s (many) jobs is to tuck away that blood glucose into cells (as fat) but when there are too many dietary carbohydrates pumping up blood glucose, the body can’t keep up. New Zealand practitioners use the HbA1c blood test, which measures the average blood glucose level over the past 2-3 months. In New Zealand, doctors diagnose pre-diabetes if HbA1c levels are 41-49 nmol/mol, and diabetes at levels of 50 nmol/mol and above. Type 2 diabetes management guidelines recommend that sugar intake should be reduced, while people should aim for consistent carbohydrates across the day. The New Zealand government does not recommend paleo or low-carbohydrate diets. If you have diabetes you are twice as likely to have heart disease or a stroke, and at a younger age. Prediabetes, which apparently 20% of Kiwis have, is also high-risk due to, as the Ministry of Health states: ‘increased risk of macrovascular complications and early death.’ The question might become – should we be looking at insulin levels, to more sensitively gauge risk at an early stage? Without more sensitive screens at younger ages these opportunities to repivot to avoid chronic disease are likely to be missed. Currently, Ministry of Health policies are unlikely to justify the funding of tests for insulin resistance by using three simple blood tests: fasting insulin, fasting lipids (cholesterol and triglycerides), and fasting glucose – to estimate where children, young people, and adults stand on the insulin resistance spectrum when other diagnoses pop up. Yet insulin plays a powerful role in brain health. Insulin supports neurotransmitter function and brain energy, directly impacting mood and behaviours. Insulin resistance might arrive before mental illness. Harvard-based psychiatrist Chris Palmer recounts in the book Brain Energy, a large 15,000-participant study of young people from age 0-24: ‘Children who had persistently high insulin levels (a sign of insulin resistance) beginning at age nine were five times more likely to be at risk for psychosis, meaning they were showing at least some worrisome signs, and they were three times for likely to already be diagnosed with bipolar disorder or schizophrenia by the time they turned twenty-four. This study clearly demonstrated that insulin resistance comes first, then psychosis.’ Psychiatrist Georgia Ede suggests that high blood glucose and high insulin levels act like a ‘deadly one-two punch’ for the brain, triggering waves of inflammation and oxidative stress. The blood-brain barrier becomes increasingly resistant to chronic high insulin levels. Even though the body might have higher blood insulin, the same may not be true for the brain. As Ede maintains, ‘cells deprived of adequate insulin ‘sputter and struggle to maintain normal operations.’ Looking at the relationship between brain health and high blood glucose and high insulin simply might not be on the programme for strategists looking at long-term planning. Nor are Directors General in a position to assess the role of food addiction. Ultra-processed food has addictive qualities designed into the product formulations. Food addiction is increasingly recognised as pervasive and difficult to manage as any substance addiction. But how many children and young people have insulin resistance and are showing markers for inflammation and oxidative stress – in the body and in the brain? To what extent do young people have both insulin resistance and depression resistance or ADHD or bipolar disorder? This kind of thinking is completely outside the work programme. But insulin levels, inflammation, and oxidative stress may not only be driving chronic illness – but driving the global mental health tsunami. Metabolic disorders are involved in complex pathways and feedback loops across body systems, and doctors learn this at medical school. Patterns and relationships between hormones, the brain, the gastrointestinal system, kidneys, and liver; as well as problems with joints and bone health, autoimmunity, nerves, and sensory conditions evolve from and revolve around metabolic health. Nutrition and diet are downplayed in medical school. What doctors don’t learn so much – the cognitive dissonance that they must accept throughout their training – is that metabolic health is commonly (except for some instances) shaped by the quality of dietary nutrition. The aetiology of a given condition can be very different, while the evidence that common chronic and mental illnesses are accompanied by oxidative stress, inflammation, and insulin resistance are primarily driven by diet – is growing stronger and stronger. But without recognising the overlapping relationships, policy to support healthy diets will remain limp. What we witness are notions of equity that support pharmaceutical delivery – not health delivery. What also inevitably happens is that ‘equity’ focuses on medical treatment. When the Ministry of Health prefers to atomise the different conditions or associate them with heart disease – they become single conditions to treat with single drugs. They’re lots of small problems, not one big problem, and insulin resistance is downplayed. But just as insulin resistance, inflammation, and oxidative stress send cascading impacts across body systems, systemic ignorance sends cascading effects across government departments tasked with ‘improving, promoting, and protecting health.’ It’s an injustice. The literature solidly points to lower socio-economic status driving much poorer diets and increased exposures to ultra-processed food, but the treatments exclusively involve drugs and therapy. Briefings to Incoming Ministers with the election of new Governments show how ignorance cascades across responsible authorities. Health New Zealand, Te Whatu Ora’s November 2023 Briefing to the new government outlined the agency’s obligations. However, the ‘health’ targets are medical, and the agency’s focus is on infrastructure, staff, and servicing. The promotion of health, and health equity, which can only be addressed by addressing the determinants of health, is not addressed. The Māori Health Authority and Health New Zealand Joint Briefing to the Incoming Minister for Mental Health does not address the role of diet and nutrition as a driver of mental illness and disorder in New Zealand. The issue of multimorbidity, the related problem of commensurate metabolic illness, and diet as a driver is outside scope. When the Briefing states that it is important to address the ‘social, cultural, environmental and economic determinants of mental health,’ without any sound policy footing, real movement to address diet will not happen, or will only happen ad hoc. The Mental Health and Wellbeing Commission, Te Hiringa Mahara’s November 2023 Briefing to Incoming Ministers that went to the Ministers for Health and Mental Health might use the term ‘well-being’ over 120 times – but was silent on the related and overlapping drivers of mental illness which include metabolic or multimorbidity, nutrition, or diet. Five years earlier, He Ara Ora, New Zealand’s 2018 Mental Health and Addiction enquiry had recognised that tāngata whaiora, people seeking wellness, or service users, also tend to have multiple health conditions. The enquiry recommended that a whole of government approach to well-being, prevention, and social determinants was required. Vague nods were made to diet and nutrition, but this was not sufficiently emphasised as to be a priority. He Ara Ora was followed by 2020 Long-term pathway to mental well-being viewed nutrition as being one of a range of factors. No policy framework strategically prioritised diet, nutrition, and healthy food. No governmental obligation or commitment was built into policy to improve access to healthy food or nutrition education. Understanding the science, the relationships, and the drivers of the global epidemic, is ‘outside the work programmes’ of New Zealand’s Ministry of Health and outside the scope of all the related authorities. There is an extraordinary amount of data in the scientific literature, so many case studies, cohort studies, and clinical trials. Popular books are being written, however government agencies remain ignorant. In the meantime, doctors must deal with the suffering in front of them without an adequate toolkit. Doctors and pharmacists are faced with a Hobson’s choice of managing multiple chronic conditions and complex drug cocktails, in patients at younger and younger ages. Ultimately, they are treating a patient whom they recognise will only become sicker, cost the health system more, and suffer more. Currently there is little support for New Zealand medical doctors (known as general practitioners, or GPs) in changing practices and recommendations to support non-pharmaceutical drug treatment approaches. Their medical education does not equip them to recognise the extent to which multiple co-existing conditions may be alleviated or reversed. Doctors are paid to prescribe, to inject, and to screen, not to ameliorate or reverse disease and lessen prescribing. The prescribing of nutrients is discouraged and as doctors do not have nutritional training, they hesitate to prescribe nutrients. Many do not want to risk going outside treatment guidelines. Recent surges in protocols and guidelines for medical doctors reduce flexibility and narrow treatment choices for doctors. If they were to be reported to the Medical Council of New Zealand, they would risk losing their medical license. They would then be unable to practice. Inevitably, without Ministry of Health leadership, medical doctors in New Zealand are unlikely to voluntarily prescribe non-drug modalities such as nutritional options to any meaningful extent, for fear of being reported. Yet some doctors are proactive, such as Dr Glen Davies in Taupo, New Zealand. Some doctors are in a better ‘place’ to work to alleviate and reverse long-term conditions. They may be later in their career, with 10-20 years of research into metabolism, dietary nutrition, and patient care, and motivated to guide a patient through a personal care regime which might alleviate or reverse a patient’s suffering. Barriers include resourcing. Doctors aren’t paid for reversing disease and taking patients off medications. Doctors witness daily the hopelessness felt by their patients in dealing with chronic conditions in their short 15-minute consultations, and the vigilance required for dealing with adverse drug effects. Drug non-compliance is associated with adverse effects suffered by patients. Yet without wrap-around support changing treatments, even if it has potential to alleviate multiple conditions, to reduce symptoms, lower prescribing and therefore lessen side effects, is just too uncertain. They saw what happened to disobedient doctors during Covid-19. Given such context, what are we to do? Have open public discussions about doctor-patient relationships and trust. Inform and overlay such conversations by drawing attention to the foundational Hippocratic Oath made by doctors, to first do no harm. Questions can be asked. If patients were to understand that diet may be an underlying driver of multiple conditions, and a change in diet and improvement in micronutrient status might alleviate suffering – would patients be more likely to change? Economically, if wrap-around services were provided in clinics to support dietary change, would less harm occur to patients from worsening conditions that accompany many diseases (such as Type 2 diabetes) and the ever-present problem of drug side-effects? Would education and wrap-around services in early childhood and youth delay or prevent the onset of multimorbid diagnoses? Is it more ethical to give young people a choice of treatment? Could doctors prescribe dietary changes and multinutrients and support change with wrap-around support when children and young people are first diagnosed with a mental health condition – from the clinic, to school, to after school? If that doesn’t work, then prescribe pharmaceutical drugs. Should children and young people be educated to appreciate the extent to which their consumption of ultra-processed food likely drives their metabolic and mental health conditions? Not just in a blithe ‘eat healthy’ fashion that patently avoids discussing addiction. Through deeper policy mechanisms, including cooking classes and nutritional biology by the implementation of nourishing, low-carbohydrate cooked school lunches. With officials uninformed, it’s easy to see why funding for Green Prescriptions that would support dietary changes have sputtered out. It’s easy to understand why neither the Ministry of Health nor Pharmac have proactively sourced multi-nutrient treatments that improve resilience to stress and trauma for low-income young people. Why there’s no discussion on a lower side-effect risk for multinutrient treatments. Why are there no policies in the education curriculum diving into the relationship between ultra-processed food and mental and physical health? It’s not in the work programme. There’s another surfacing dilemma. Currently, if doctors tell their patients that there is very good evidence that their disease or syndrome could be reversed, and this information is not held as factual information by New Zealand’s Ministry of Health – do doctors risk being accused of spreading misinformation? Government agencies have pivoted in the past 5 years to focus intensively on the problem of dis- and misinformation. New Zealand’s disinformation project states that Disinformation is false or modified information knowingly and deliberately shared to cause harm or achieve a broader aim. Misinformation is information that is false or misleading, though not created or shared with the direct intention of causing harm. Unfortunately, as we see, there is no division inside the Ministry of Health that reviews the latest evidence in the scientific literature, to ensure that policy decisions correctly reflect the latest evidence. There is no scientific agency outside the Ministry of Health that has flexibility and the capacity to undertake autonomous, long-term monitoring and research in nutrition, diet, and health. There is no independent, autonomous, public health research facility with sufficient long-term funding to translate dietary and nutritional evidence into policy, particularly if it contradicted current policy positions. Despite excellent research being undertaken, it is highly controlled, ad hoc, and frequently short-term. Problematically, there is no resourcing for those scientists to meaningfully feedback that information to either the Ministry of Health or to Members of Parliament and government Ministers. Dietary guidelines can become locked in, and contradictions can fail to be chewed over. Without the capacity to address errors, information can become outdated and misleading. Government agencies and elected members – from local councils all the way up to government Ministers, are dependent on being informed by the Ministry of Health, when it comes to government policy. When it comes to complex health conditions, and alleviating and reversing metabolic or mental illness, based on different patient capacity – from socio-economic, to cultural, to social, and taking into account capacity for change, what is sound, evidence-based information and what is misinformation? In the impasse, who can we trust? Published under a Creative Commons Attribution 4.0 International License For reprints, please set the canonical link back to the original Brownstone Institute Article and Author. Author J.R. Bruning is a consultant sociologist (B.Bus.Agribusiness; MA Sociology) based in New Zealand. Her work explores governance cultures, policy and the production of scientific and technical knowledge. Her Master’s thesis explored the ways science policy creates barriers to funding, stymying scientists’ efforts to explore upstream drivers of harm. Bruning is a trustee of Physicians & Scientists for Global Responsibility (PSGR.org.nz). Papers and writing can be found at TalkingRisk.NZ and at JRBruning.Substack.com and at Talking Risk on Rumble. View all posts Your financial backing of Brownstone Institute goes to support writers, lawyers, scientists, economists, and other people of courage who have been professionally purged and displaced during the upheaval of our times. You can help get the truth out through their ongoing work. https://brownstone.org/articles/the-silent-shame-of-health-institutions/
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    There is no scientific agency outside the Ministry of Health that has flexibility and the capacity to undertake autonomous, long-term monitoring and research in nutrition, diet and health.
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This sector allows individuals to capitalize on their unused or spare resources, from accommodation and transportation to personal belongings and skills. Here are some key opportunities: Accommodation & Space:List empty rooms or entire houses on platforms like Airbnb, Vrbo, or Booking.com: The largest selection of hotels, homes, and vacation rentals 14.Rent out underutilized spaces such as driveways, gardens, or parking spots through Neighbor | The Cheaper, Closer & Safer Storage Marketplace or Campspace 16. Transportation:Share your car via Turo or Getaround, or become a ride-sharing driver with Uber or Lyft 14.Unique options like turning your car into a moving billboard with Carvertise - Advertise On Uber, Lyft, and Grubhub Cars offer additional income streams 14. Personal Belongings & Skills:Platforms like Poshmark or Spinlister allow you to rent out clothes or sports equipment 14.Share your knowledge by creating online courses on Udemy or Teachable 14. The sharing economy's flexibility and low entry barriers make it an appealing option for those looking to supplement their income. With the industry projected to grow significantly, exploring these avenues could lead to substantial financial benefits 17. Investing in Cryptocurrency and Stock Trading Apps Investing in the digital currency and stock markets offers a diverse range of options for those aiming to win real money online instantly. Key platforms and their features include: Cryptocurrency Exchanges:Crypto Trading Platform | Buy, Sell, & Trade Crypto in the US | Binance.US: Offers trading in over 150 coins with fees starting at 0.57 percent for less-common coins, decreasing for high-volume traders. A 5 percent discount on fees is available with BNB payment 19.Coinbase: Known for its wide selection of cryptocurrencies, with fees typically at least 1.99 percent. Lower fees are available through Coinbase Advanced Trade 19.Kraken: Features a vast selection of 236 cryptocurrencies, with fees starting at 0.26 percent. Additional fees apply for card and online banking transactions 19. Stock and Cryptocurrency Trading Apps:Robinhood: Offers commission-free trading in stocks, ETFs, options, and cryptocurrencies, making it a popular choice for beginners. No minimum deposit required 22.E*TRADE: Provides a user-friendly mobile app and access to a wide range of investment options including stocks, options, ETFs, and mutual funds. Charges $0 commission for online US-listed stock, ETF, and options trades 22.TD Ameritrade: Known for its educational resources and tools, this platform also offers a robust mobile app and access to a broad spectrum of investment options. No minimum deposit required 22. These platforms provide various features tailored to different investing needs, from simple peer-to-peer payments to advanced trading strategies. By carefully selecting the right platform, individuals can enhance their prospects of financial gain in the digital marketplace 18192022. Conclusion This exploration into the myriad ways to win real money online has illuminated a diverse landscape of opportunities, each catering to different interests, skills, and investment levels. The gig economy, cashback and rebate apps, the sharing economy, and digital investing platforms are proven pathways that can lead to immediate financial gain. These methods reinforce the notion that with the right strategies and platforms, individuals can effectively navigate the digital realm to enhance their financial situation. Moreover, the significance of these opportunities extends beyond individual gain, highlighting a shift towards a more accessible and flexible economic landscape. As we venture further into this digital era, the potential for innovation and growth in these areas is immense, promising even more avenues for financial success. Embracing these options not only offers immediate benefits but also sets the stage for ongoing financial empowerment and independence, urging readers to explore these avenues with keen interest and informed perspective. FAQs How can I quickly earn legitimate money? To earn money quickly and legitimately, you can adopt various strategies such as: Driving for rideshare services Freelancing in your area of expertise Selling unused gift cards Renting out your car or parking space Referring friends to apps Searching for unclaimed money Delivering groceries or takeout Selling your clothes online What apps can pay me real money immediately? Some popular apps that pay out real money instantly include: Gaming Apps: Play games and compete with others for rewards (e.g., Mistplay, Lucktastic, Swagbucks Games). Survey Apps: Provide your opinions on various products and services to earn cash or gift cards. What are some methods to get money right away? You can obtain money instantly by: Selling spare electronics Selling unused gift cards Pawning items Working for immediate pay Seeking community loans and assistance Requesting bill forbearance Asking for a payroll advance Which app is the most trustworthy for earning money? Some of the most reliable apps for making money include: Swagbucks: Best for earning gift cards Survey Junkie: Best for completing online surveys Rocket Money: Best for managing finances DoorDash: Best for delivery drivers Rakuten Rewards: Best for cash back on purchases Upside: Best for rewards at gas stations Upwork: Best for freelancers looking for gigs Win Real Money Instantly Here 👇👇 https://grabify.link/S7MPC7 #onlinemoney #makemoney #realmoney #cashapp #giveaway #cashappblessing #giftcard #freegiftcard
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  • Avi Shlaim: ‘Three Worlds – Memoirs of an Arab – Jew’
    This beautiful, inspiring, elegiac book is the story of the author’s journey – a journey from Baghdad to Israel in 1950, aged five, and from Israel to England. But Avi Schlaim’s journey was at different levels. It was geographical and it was cultural. It also became a political journey to his own position today.

    His personal experiences illustrate a bigger story of the Jewish exodus from Iraq to Israel in 1950 following the creation of Israel in 1948. His story and his words speak more eloquently than any reviewer can, and so for the most part, I quote directly from his memoir.

    The book is “a glimpse into the lost and rich world of the Iraqi-Jewish community”. Perhaps, coming from what he describes as a prosperous, privileged family, he may see the past through rose-tinted glasses. But his memories are precious.

    “We belonged to a branch of the global Jewish community that is now almost extinct. We were Arab-Jews. We lived in Baghdad and were well integrated into Iraqi society. We spoke Arabic at home, our social customs were Arab, our lifestyle was Arab, our cuisine was exquisitely Middle Eastern and my parents’ music was an attractive blend of Arabic and Jewish…We in the Jewish community had much more in common, linguistically and culturally, with our Iraqi compatriots than with our European co-religionists.

    Of all the Jewish communities in the Ottoman Empire, the one in Mesopotamia was the most integrated into local society, the most Arabised in its culture and the most prosperous… When the British created the Kingdom of Iraq…the Jews were the backbone of the Iraqi economy”

    Jewish lineage in Mesopotamia stretched as far back as Babylonian times, pre-dating the rise of Islam by a millenium.

    “Their influence was evident in every branch of Iraqi culture, from literature and music to journalism and banking. Banks – with the exception of government owned banks – and all the big markets remained closed on the Sabbath and the other Jewish holy days.” By the 1880s there were 55 synagogues in Baghdad.

    He describes how in Iraq there was a long tradition of religious tolerance and harmony. “The Jews were neither newcomers nor aliens in Iraq. They were certainly not intruders”. By the time of the First World War, Jews constituted one third of the population of Baghdad.

    He contrasts Europe and the Middle East. “Unlike Europe the Middle East did not have a ‘Jewish Question’. “Iraq’s Jews did not live in ghettos, nor did they experience the violent repression, persecution and genocide that marred European history. There were of course exceptions, notably the infamous pogrom against Jews in June 1941, for which the actions of British imperialism must take substantial responsibility.

    By 1941, antisemitism in Baghdad was on the increase but was more a foreign import than a home grown product. There was a violent pogrom against the Jewish community named the farhud. The Jews were seen as friends of the British. 179 Jews were murdered and several hundred injured. It was completely unexpected and unprecedented. There had been no other attack against the Jews for centuries. Avi gives many examples of Muslims assisting their Jewish neighbours.

    And yet he writes: “The overall picture, however, was one of religious tolerance, cosmopolitanism, peaceful co-existence and fruitful interaction.”

    The critical moment was the creation of Israel. “As a result of the Arab defeat, there was a backlash against the Jews throughout the Arab world. “What had been a pillar of Iraqi society was increasingly perceived as a sinister fifth column”, with Islamic fundamentalists and Arab nationalists identifying the Jews in their countries with the hated Zionist enemy.

    Palestinians “were the main victims of the Zionist project. More than half their number became refugees and the name Palestine was wiped off the map. But there was another category of victims, less well known and much less talked about: the Jews of the Arab lands”.

    The sub-title of the book refers to ‘Arab-Jews’. “The hyphen is significant. Critics of the term Arab-Jew see it as… conflating two separate identities. As I see it, the hyphen unites: an Arab can also be a Jew and a Jew can also be an Arab…We are told that there is a clash of cultures, an unbridgeable gulf between Muslims and Jews… The story of my family in Iraq -and that of many forgotten families like mine – points to a dramatically different picture. It harks back to an era of a more pluralist Middle East with greater religious tolerance and a political culture of mutual respect and co-operation.”

    Yet the Zionists portray the Jews as the victims of endemic Arab persecution and this is used to justify the atrocious treatment of the Palestinians. Thus the narrative of the ‘Jewish Nakba’ to create a ‘false symmetry between the fate of two communities. This narrative is not history; it is the propaganda of the victors.”

    On 29th November 1947 the General Assembly of the United Nations voted for the partition of mandate Palestine into two states: one Arab, one Jewish. The General Council of the Iraqi Jewish community sent a telegram to the UN opposing the partition resolution and the creation of a Jewish state. “Like my family, the majority of Iraqi Jews saw themselves as Iraqi first and Jewish second; they feared that the creation of a Jewish state would undermine their position in Iraq… The distinction between Jews and Zionists, so crucial to interfaith harmony in the Arab world, was rapidly breaking down”.

    Iraq’s participation in the war for Palestine fuelled tensions between Muslims and Jews. Iraqi Jews were widely suspected of being secret supporters of Israel. With the defeat of Palestine a wave of hostility towards Israel and the Jews living in their midst swept through the Arab world. Demonstrators marched through the streets of Baghdad shouting “Death to the Jews.” And the government needing a scapegoat did not simply respond to public anger but actively whipped up public hysteria and suspicion against the Jews.

    At this point official persecution against the Jews began. In July 1948 a law was passed making Zionism a criminal offence punishable by death or a minimum sentence of seven years in prison. Jews were fired from government jobs and from the railways, post office and telegraph department, Jewish merchants were denied import and export licences, restrictions placed on Jewish banks to trade in foreign currency, young Jews were barred from admission to colleges of education and the entire community was put under surveillance.

    The number of Jewish immigrants leaving Iraq to the end of 1953 numbered almost 125,000 out of a total of 135,000. The Jewish presence going back well over 2,000 years was destroyed.

    And yet for all this the mass exodus did not occur till 1950/1951 in what was known as the ‘Big Aliyah”. The majority of Iraqi Jews did not want to leave Iraq and had no affinity with Zionism. Most who emigrated to Israel did so only after a wave of five bombings of Jewish targets in Baghdad. It has long been argued that the bombings were instigated by Israel and the Zionists to spark a mass flight of Iraqi Jews to Israel, needed as they were to do many of the menial jobs and to boost numbers in the army.

    The author makes a forensic examination of the evidence – based on examination of documents and on interviews – and concluded that three out of the five bombings were carried out by the Zionist underground in Baghdad, a fourth – the bombing of the Mas’uda Shemtob synagogue, which was the only one that resulted in fatalities – was the result of Zionist bribery and there was one carried out by a far right wing, anti-Jewish Iraqi nationalist group.

    When the Iraqi Jews arrived in Israel, their experience fell short of the Zionist myth. At the airport in Israel, many were sprayed with DDT pesticides “to disinfect them as if they were animals.” They were then taken to squalid and unsanitary transit camps. Some camps were surrounded by barbed wire and guarded by policemen. The immigration and settlement authorities had no understanding of their customs and culture. “They thought of them as backward and primitive and expected them to take their place at the bottom of the social hierarchy and be grateful for whatever they were given… The lens through which the new immigrants were viewed was the same colonialist lens through which the Ashkenazi establishment viewed the Palestinians.”

    “We were Jews from an Arab country that was still officially at war with Israel. European Jews.. looked down on us as socially and culturally inferior. They despised the Arabic language…I was an Iraqi boy in a land of Europeans.”

    For his grandmothers, Iraq was the beloved homeland while Israel was the place of exile. “Migration to Israel is usually described as Aliyah or ascent. For us the move from Iraq to Israel was decidedly a Yeridah, a descent down the economic and social ladder. Not only did we lose our property and possessions; we also our lost our strong sense of identity as proud Iraqi Jews as we were relegated to the margins of Israeli society.” The experience was to break his father.

    “The unstated aims of the official policy for schools were to undermine our Arab-Jewish identity… A systematic process was at work to delegitimise our heritage and erase our cultural roots” It was a clash of cultures. The Mizrahim were earmarked to be the proletariat – the fodder to support the country’s industrial and agricultural development. As one author put it, “We left Iraq as Jews and arrived in Israel as Iraqis.” They were clearly, to borrow from current jargon, “the wrong kind of Israeli”.

    His journey was a political one too. His message and his warnings are unequivocally universalist. “The Holocaust stands out as an archetype of a crime against humanity. For me as a Jew and an Israeli therefore the Holocaust teaches us to resist the dehumanising of any people, including the Palestinian ‘victims of victims’, because dehumanising a people can easily result, as it did in Europe in the 1940s, in crimes against humanity.”

    He had previously argued that it was only after the 1967 war that Israel became a colonial power, oppressing the Palestinians in the occupied territories. However, “a deeper analysis… led me to the conclusion that Israel had been created by a settler-colonial movement. The years 1948 and 1967 were merely milestones in the relentless systematic takeover of the whole of Palestine… Since Zionism was an avowedly settler-colonial movement from the outset, the building of civilian settlements on occupied land was only a new stage in the long march… The most crucial turning point was not the war of 1967 but the establishment of the State of Israel in 1948.”

    And more: “the two-state solution is dead or, to be more accurate, it was never born… The outcome I have come to favour is one democratic state… with equal rights for all its citizens regardless of ethnicity or religion.” He is absolutely right in my view.

    His family’s story “serves as a corrective to the Zionist narrative which views Arabs and Jews as congenitally incapable of dwelling together in peace and doomed to permanent conflict and discord… My experience as a young boy and that of the whole Jewish community in Iraq, suggests there is nothing inevitable or pre-ordained about Arab-Jewish antagonism… Remembering the past can help us to envisage a better future… Arab-Jewish co-existence is not something that my family imagined in our minds; we experienced it, we touched it.”

    Optimistic? Yes, perhaps over-optimistic. But towards the end of this masterpiece, Avi Schlaim justifies his message. “Recalling the era of cosmopolitanism and co-existence that some Jews, like my family, enjoyed in Arab countries before 1948 offers a glimmer of hope… It’s the best model we have for a better future.”


    https://www.jewishvoiceforlabour.org.uk/article/avi-shlaim-three-worlds-memoirs-of-an-arab-jew/
    Avi Shlaim: ‘Three Worlds – Memoirs of an Arab – Jew’ This beautiful, inspiring, elegiac book is the story of the author’s journey – a journey from Baghdad to Israel in 1950, aged five, and from Israel to England. But Avi Schlaim’s journey was at different levels. It was geographical and it was cultural. It also became a political journey to his own position today. His personal experiences illustrate a bigger story of the Jewish exodus from Iraq to Israel in 1950 following the creation of Israel in 1948. His story and his words speak more eloquently than any reviewer can, and so for the most part, I quote directly from his memoir. The book is “a glimpse into the lost and rich world of the Iraqi-Jewish community”. Perhaps, coming from what he describes as a prosperous, privileged family, he may see the past through rose-tinted glasses. But his memories are precious. “We belonged to a branch of the global Jewish community that is now almost extinct. We were Arab-Jews. We lived in Baghdad and were well integrated into Iraqi society. We spoke Arabic at home, our social customs were Arab, our lifestyle was Arab, our cuisine was exquisitely Middle Eastern and my parents’ music was an attractive blend of Arabic and Jewish…We in the Jewish community had much more in common, linguistically and culturally, with our Iraqi compatriots than with our European co-religionists. Of all the Jewish communities in the Ottoman Empire, the one in Mesopotamia was the most integrated into local society, the most Arabised in its culture and the most prosperous… When the British created the Kingdom of Iraq…the Jews were the backbone of the Iraqi economy” Jewish lineage in Mesopotamia stretched as far back as Babylonian times, pre-dating the rise of Islam by a millenium. “Their influence was evident in every branch of Iraqi culture, from literature and music to journalism and banking. Banks – with the exception of government owned banks – and all the big markets remained closed on the Sabbath and the other Jewish holy days.” By the 1880s there were 55 synagogues in Baghdad. He describes how in Iraq there was a long tradition of religious tolerance and harmony. “The Jews were neither newcomers nor aliens in Iraq. They were certainly not intruders”. By the time of the First World War, Jews constituted one third of the population of Baghdad. He contrasts Europe and the Middle East. “Unlike Europe the Middle East did not have a ‘Jewish Question’. “Iraq’s Jews did not live in ghettos, nor did they experience the violent repression, persecution and genocide that marred European history. There were of course exceptions, notably the infamous pogrom against Jews in June 1941, for which the actions of British imperialism must take substantial responsibility. By 1941, antisemitism in Baghdad was on the increase but was more a foreign import than a home grown product. There was a violent pogrom against the Jewish community named the farhud. The Jews were seen as friends of the British. 179 Jews were murdered and several hundred injured. It was completely unexpected and unprecedented. There had been no other attack against the Jews for centuries. Avi gives many examples of Muslims assisting their Jewish neighbours. And yet he writes: “The overall picture, however, was one of religious tolerance, cosmopolitanism, peaceful co-existence and fruitful interaction.” The critical moment was the creation of Israel. “As a result of the Arab defeat, there was a backlash against the Jews throughout the Arab world. “What had been a pillar of Iraqi society was increasingly perceived as a sinister fifth column”, with Islamic fundamentalists and Arab nationalists identifying the Jews in their countries with the hated Zionist enemy. Palestinians “were the main victims of the Zionist project. More than half their number became refugees and the name Palestine was wiped off the map. But there was another category of victims, less well known and much less talked about: the Jews of the Arab lands”. The sub-title of the book refers to ‘Arab-Jews’. “The hyphen is significant. Critics of the term Arab-Jew see it as… conflating two separate identities. As I see it, the hyphen unites: an Arab can also be a Jew and a Jew can also be an Arab…We are told that there is a clash of cultures, an unbridgeable gulf between Muslims and Jews… The story of my family in Iraq -and that of many forgotten families like mine – points to a dramatically different picture. It harks back to an era of a more pluralist Middle East with greater religious tolerance and a political culture of mutual respect and co-operation.” Yet the Zionists portray the Jews as the victims of endemic Arab persecution and this is used to justify the atrocious treatment of the Palestinians. Thus the narrative of the ‘Jewish Nakba’ to create a ‘false symmetry between the fate of two communities. This narrative is not history; it is the propaganda of the victors.” On 29th November 1947 the General Assembly of the United Nations voted for the partition of mandate Palestine into two states: one Arab, one Jewish. The General Council of the Iraqi Jewish community sent a telegram to the UN opposing the partition resolution and the creation of a Jewish state. “Like my family, the majority of Iraqi Jews saw themselves as Iraqi first and Jewish second; they feared that the creation of a Jewish state would undermine their position in Iraq… The distinction between Jews and Zionists, so crucial to interfaith harmony in the Arab world, was rapidly breaking down”. Iraq’s participation in the war for Palestine fuelled tensions between Muslims and Jews. Iraqi Jews were widely suspected of being secret supporters of Israel. With the defeat of Palestine a wave of hostility towards Israel and the Jews living in their midst swept through the Arab world. Demonstrators marched through the streets of Baghdad shouting “Death to the Jews.” And the government needing a scapegoat did not simply respond to public anger but actively whipped up public hysteria and suspicion against the Jews. At this point official persecution against the Jews began. In July 1948 a law was passed making Zionism a criminal offence punishable by death or a minimum sentence of seven years in prison. Jews were fired from government jobs and from the railways, post office and telegraph department, Jewish merchants were denied import and export licences, restrictions placed on Jewish banks to trade in foreign currency, young Jews were barred from admission to colleges of education and the entire community was put under surveillance. The number of Jewish immigrants leaving Iraq to the end of 1953 numbered almost 125,000 out of a total of 135,000. The Jewish presence going back well over 2,000 years was destroyed. And yet for all this the mass exodus did not occur till 1950/1951 in what was known as the ‘Big Aliyah”. The majority of Iraqi Jews did not want to leave Iraq and had no affinity with Zionism. Most who emigrated to Israel did so only after a wave of five bombings of Jewish targets in Baghdad. It has long been argued that the bombings were instigated by Israel and the Zionists to spark a mass flight of Iraqi Jews to Israel, needed as they were to do many of the menial jobs and to boost numbers in the army. The author makes a forensic examination of the evidence – based on examination of documents and on interviews – and concluded that three out of the five bombings were carried out by the Zionist underground in Baghdad, a fourth – the bombing of the Mas’uda Shemtob synagogue, which was the only one that resulted in fatalities – was the result of Zionist bribery and there was one carried out by a far right wing, anti-Jewish Iraqi nationalist group. When the Iraqi Jews arrived in Israel, their experience fell short of the Zionist myth. At the airport in Israel, many were sprayed with DDT pesticides “to disinfect them as if they were animals.” They were then taken to squalid and unsanitary transit camps. Some camps were surrounded by barbed wire and guarded by policemen. The immigration and settlement authorities had no understanding of their customs and culture. “They thought of them as backward and primitive and expected them to take their place at the bottom of the social hierarchy and be grateful for whatever they were given… The lens through which the new immigrants were viewed was the same colonialist lens through which the Ashkenazi establishment viewed the Palestinians.” “We were Jews from an Arab country that was still officially at war with Israel. European Jews.. looked down on us as socially and culturally inferior. They despised the Arabic language…I was an Iraqi boy in a land of Europeans.” For his grandmothers, Iraq was the beloved homeland while Israel was the place of exile. “Migration to Israel is usually described as Aliyah or ascent. For us the move from Iraq to Israel was decidedly a Yeridah, a descent down the economic and social ladder. Not only did we lose our property and possessions; we also our lost our strong sense of identity as proud Iraqi Jews as we were relegated to the margins of Israeli society.” The experience was to break his father. “The unstated aims of the official policy for schools were to undermine our Arab-Jewish identity… A systematic process was at work to delegitimise our heritage and erase our cultural roots” It was a clash of cultures. The Mizrahim were earmarked to be the proletariat – the fodder to support the country’s industrial and agricultural development. As one author put it, “We left Iraq as Jews and arrived in Israel as Iraqis.” They were clearly, to borrow from current jargon, “the wrong kind of Israeli”. His journey was a political one too. His message and his warnings are unequivocally universalist. “The Holocaust stands out as an archetype of a crime against humanity. For me as a Jew and an Israeli therefore the Holocaust teaches us to resist the dehumanising of any people, including the Palestinian ‘victims of victims’, because dehumanising a people can easily result, as it did in Europe in the 1940s, in crimes against humanity.” He had previously argued that it was only after the 1967 war that Israel became a colonial power, oppressing the Palestinians in the occupied territories. However, “a deeper analysis… led me to the conclusion that Israel had been created by a settler-colonial movement. The years 1948 and 1967 were merely milestones in the relentless systematic takeover of the whole of Palestine… Since Zionism was an avowedly settler-colonial movement from the outset, the building of civilian settlements on occupied land was only a new stage in the long march… The most crucial turning point was not the war of 1967 but the establishment of the State of Israel in 1948.” And more: “the two-state solution is dead or, to be more accurate, it was never born… The outcome I have come to favour is one democratic state… with equal rights for all its citizens regardless of ethnicity or religion.” He is absolutely right in my view. His family’s story “serves as a corrective to the Zionist narrative which views Arabs and Jews as congenitally incapable of dwelling together in peace and doomed to permanent conflict and discord… My experience as a young boy and that of the whole Jewish community in Iraq, suggests there is nothing inevitable or pre-ordained about Arab-Jewish antagonism… Remembering the past can help us to envisage a better future… Arab-Jewish co-existence is not something that my family imagined in our minds; we experienced it, we touched it.” Optimistic? Yes, perhaps over-optimistic. But towards the end of this masterpiece, Avi Schlaim justifies his message. “Recalling the era of cosmopolitanism and co-existence that some Jews, like my family, enjoyed in Arab countries before 1948 offers a glimmer of hope… It’s the best model we have for a better future.” https://www.jewishvoiceforlabour.org.uk/article/avi-shlaim-three-worlds-memoirs-of-an-arab-jew/
    1 Comments 0 Shares 9402 Views 0
  • Avi Shlaim: ‘Three Worlds – Memoirs of an Arab – Jew’
    This beautiful, inspiring, elegiac book is the story of the author’s journey – a journey from Baghdad to Israel in 1950, aged five, and from Israel to England. But Avi Schlaim’s journey was at different levels. It was geographical and it was cultural. It also became a political journey to his own position today.

    His personal experiences illustrate a bigger story of the Jewish exodus from Iraq to Israel in 1950 following the creation of Israel in 1948. His story and his words speak more eloquently than any reviewer can, and so for the most part, I quote directly from his memoir.

    The book is “a glimpse into the lost and rich world of the Iraqi-Jewish community”. Perhaps, coming from what he describes as a prosperous, privileged family, he may see the past through rose-tinted glasses. But his memories are precious.

    “We belonged to a branch of the global Jewish community that is now almost extinct. We were Arab-Jews. We lived in Baghdad and were well integrated into Iraqi society. We spoke Arabic at home, our social customs were Arab, our lifestyle was Arab, our cuisine was exquisitely Middle Eastern and my parents’ music was an attractive blend of Arabic and Jewish…We in the Jewish community had much more in common, linguistically and culturally, with our Iraqi compatriots than with our European co-religionists.

    Of all the Jewish communities in the Ottoman Empire, the one in Mesopotamia was the most integrated into local society, the most Arabised in its culture and the most prosperous… When the British created the Kingdom of Iraq…the Jews were the backbone of the Iraqi economy”

    Jewish lineage in Mesopotamia stretched as far back as Babylonian times, pre-dating the rise of Islam by a millenium.

    “Their influence was evident in every branch of Iraqi culture, from literature and music to journalism and banking. Banks – with the exception of government owned banks – and all the big markets remained closed on the Sabbath and the other Jewish holy days.” By the 1880s there were 55 synagogues in Baghdad.

    He describes how in Iraq there was a long tradition of religious tolerance and harmony. “The Jews were neither newcomers nor aliens in Iraq. They were certainly not intruders”. By the time of the First World War, Jews constituted one third of the population of Baghdad.

    He contrasts Europe and the Middle East. “Unlike Europe the Middle East did not have a ‘Jewish Question’. “Iraq’s Jews did not live in ghettos, nor did they experience the violent repression, persecution and genocide that marred European history. There were of course exceptions, notably the infamous pogrom against Jews in June 1941, for which the actions of British imperialism must take substantial responsibility.

    By 1941, antisemitism in Baghdad was on the increase but was more a foreign import than a home grown product. There was a violent pogrom against the Jewish community named the farhud. The Jews were seen as friends of the British. 179 Jews were murdered and several hundred injured. It was completely unexpected and unprecedented. There had been no other attack against the Jews for centuries. Avi gives many examples of Muslims assisting their Jewish neighbours.

    And yet he writes: “The overall picture, however, was one of religious tolerance, cosmopolitanism, peaceful co-existence and fruitful interaction.”

    The critical moment was the creation of Israel. “As a result of the Arab defeat, there was a backlash against the Jews throughout the Arab world. “What had been a pillar of Iraqi society was increasingly perceived as a sinister fifth column”, with Islamic fundamentalists and Arab nationalists identifying the Jews in their countries with the hated Zionist enemy.

    Palestinians “were the main victims of the Zionist project. More than half their number became refugees and the name Palestine was wiped off the map. But there was another category of victims, less well known and much less talked about: the Jews of the Arab lands”.

    The sub-title of the book refers to ‘Arab-Jews’. “The hyphen is significant. Critics of the term Arab-Jew see it as… conflating two separate identities. As I see it, the hyphen unites: an Arab can also be a Jew and a Jew can also be an Arab…We are told that there is a clash of cultures, an unbridgeable gulf between Muslims and Jews… The story of my family in Iraq -and that of many forgotten families like mine – points to a dramatically different picture. It harks back to an era of a more pluralist Middle East with greater religious tolerance and a political culture of mutual respect and co-operation.”

    Yet the Zionists portray the Jews as the victims of endemic Arab persecution and this is used to justify the atrocious treatment of the Palestinians. Thus the narrative of the ‘Jewish Nakba’ to create a ‘false symmetry between the fate of two communities. This narrative is not history; it is the propaganda of the victors.”

    On 29th November 1947 the General Assembly of the United Nations voted for the partition of mandate Palestine into two states: one Arab, one Jewish. The General Council of the Iraqi Jewish community sent a telegram to the UN opposing the partition resolution and the creation of a Jewish state. “Like my family, the majority of Iraqi Jews saw themselves as Iraqi first and Jewish second; they feared that the creation of a Jewish state would undermine their position in Iraq… The distinction between Jews and Zionists, so crucial to interfaith harmony in the Arab world, was rapidly breaking down”.

    Iraq’s participation in the war for Palestine fuelled tensions between Muslims and Jews. Iraqi Jews were widely suspected of being secret supporters of Israel. With the defeat of Palestine a wave of hostility towards Israel and the Jews living in their midst swept through the Arab world. Demonstrators marched through the streets of Baghdad shouting “Death to the Jews.” And the government needing a scapegoat did not simply respond to public anger but actively whipped up public hysteria and suspicion against the Jews.

    At this point official persecution against the Jews began. In July 1948 a law was passed making Zionism a criminal offence punishable by death or a minimum sentence of seven years in prison. Jews were fired from government jobs and from the railways, post office and telegraph department, Jewish merchants were denied import and export licences, restrictions placed on Jewish banks to trade in foreign currency, young Jews were barred from admission to colleges of education and the entire community was put under surveillance.

    The number of Jewish immigrants leaving Iraq to the end of 1953 numbered almost 125,000 out of a total of 135,000. The Jewish presence going back well over 2,000 years was destroyed.

    And yet for all this the mass exodus did not occur till 1950/1951 in what was known as the ‘Big Aliyah”. The majority of Iraqi Jews did not want to leave Iraq and had no affinity with Zionism. Most who emigrated to Israel did so only after a wave of five bombings of Jewish targets in Baghdad. It has long been argued that the bombings were instigated by Israel and the Zionists to spark a mass flight of Iraqi Jews to Israel, needed as they were to do many of the menial jobs and to boost numbers in the army.

    The author makes a forensic examination of the evidence – based on examination of documents and on interviews – and concluded that three out of the five bombings were carried out by the Zionist underground in Baghdad, a fourth – the bombing of the Mas’uda Shemtob synagogue, which was the only one that resulted in fatalities – was the result of Zionist bribery and there was one carried out by a far right wing, anti-Jewish Iraqi nationalist group.

    When the Iraqi Jews arrived in Israel, their experience fell short of the Zionist myth. At the airport in Israel, many were sprayed with DDT pesticides “to disinfect them as if they were animals.” They were then taken to squalid and unsanitary transit camps. Some camps were surrounded by barbed wire and guarded by policemen. The immigration and settlement authorities had no understanding of their customs and culture. “They thought of them as backward and primitive and expected them to take their place at the bottom of the social hierarchy and be grateful for whatever they were given… The lens through which the new immigrants were viewed was the same colonialist lens through which the Ashkenazi establishment viewed the Palestinians.”

    “We were Jews from an Arab country that was still officially at war with Israel. European Jews.. looked down on us as socially and culturally inferior. They despised the Arabic language…I was an Iraqi boy in a land of Europeans.”

    For his grandmothers, Iraq was the beloved homeland while Israel was the place of exile. “Migration to Israel is usually described as Aliyah or ascent. For us the move from Iraq to Israel was decidedly a Yeridah, a descent down the economic and social ladder. Not only did we lose our property and possessions; we also our lost our strong sense of identity as proud Iraqi Jews as we were relegated to the margins of Israeli society.” The experience was to break his father.

    “The unstated aims of the official policy for schools were to undermine our Arab-Jewish identity… A systematic process was at work to delegitimise our heritage and erase our cultural roots” It was a clash of cultures. The Mizrahim were earmarked to be the proletariat – the fodder to support the country’s industrial and agricultural development. As one author put it, “We left Iraq as Jews and arrived in Israel as Iraqis.” They were clearly, to borrow from current jargon, “the wrong kind of Israeli”.

    His journey was a political one too. His message and his warnings are unequivocally universalist. “The Holocaust stands out as an archetype of a crime against humanity. For me as a Jew and an Israeli therefore the Holocaust teaches us to resist the dehumanising of any people, including the Palestinian ‘victims of victims’, because dehumanising a people can easily result, as it did in Europe in the 1940s, in crimes against humanity.”

    He had previously argued that it was only after the 1967 war that Israel became a colonial power, oppressing the Palestinians in the occupied territories. However, “a deeper analysis… led me to the conclusion that Israel had been created by a settler-colonial movement. The years 1948 and 1967 were merely milestones in the relentless systematic takeover of the whole of Palestine… Since Zionism was an avowedly settler-colonial movement from the outset, the building of civilian settlements on occupied land was only a new stage in the long march… The most crucial turning point was not the war of 1967 but the establishment of the State of Israel in 1948.”

    And more: “the two-state solution is dead or, to be more accurate, it was never born… The outcome I have come to favour is one democratic state… with equal rights for all its citizens regardless of ethnicity or religion.” He is absolutely right in my view.

    His family’s story “serves as a corrective to the Zionist narrative which views Arabs and Jews as congenitally incapable of dwelling together in peace and doomed to permanent conflict and discord… My experience as a young boy and that of the whole Jewish community in Iraq, suggests there is nothing inevitable or pre-ordained about Arab-Jewish antagonism… Remembering the past can help us to envisage a better future… Arab-Jewish co-existence is not something that my family imagined in our minds; we experienced it, we touched it.”

    Optimistic? Yes, perhaps over-optimistic. But towards the end of this masterpiece, Avi Schlaim justifies his message. “Recalling the era of cosmopolitanism and co-existence that some Jews, like my family, enjoyed in Arab countries before 1948 offers a glimmer of hope… It’s the best model we have for a better future.”


    https://www.jewishvoiceforlabour.org.uk/article/avi-shlaim-three-worlds-memoirs-of-an-arab-jew/
    Avi Shlaim: ‘Three Worlds – Memoirs of an Arab – Jew’ This beautiful, inspiring, elegiac book is the story of the author’s journey – a journey from Baghdad to Israel in 1950, aged five, and from Israel to England. But Avi Schlaim’s journey was at different levels. It was geographical and it was cultural. It also became a political journey to his own position today. His personal experiences illustrate a bigger story of the Jewish exodus from Iraq to Israel in 1950 following the creation of Israel in 1948. His story and his words speak more eloquently than any reviewer can, and so for the most part, I quote directly from his memoir. The book is “a glimpse into the lost and rich world of the Iraqi-Jewish community”. Perhaps, coming from what he describes as a prosperous, privileged family, he may see the past through rose-tinted glasses. But his memories are precious. “We belonged to a branch of the global Jewish community that is now almost extinct. We were Arab-Jews. We lived in Baghdad and were well integrated into Iraqi society. We spoke Arabic at home, our social customs were Arab, our lifestyle was Arab, our cuisine was exquisitely Middle Eastern and my parents’ music was an attractive blend of Arabic and Jewish…We in the Jewish community had much more in common, linguistically and culturally, with our Iraqi compatriots than with our European co-religionists. Of all the Jewish communities in the Ottoman Empire, the one in Mesopotamia was the most integrated into local society, the most Arabised in its culture and the most prosperous… When the British created the Kingdom of Iraq…the Jews were the backbone of the Iraqi economy” Jewish lineage in Mesopotamia stretched as far back as Babylonian times, pre-dating the rise of Islam by a millenium. “Their influence was evident in every branch of Iraqi culture, from literature and music to journalism and banking. Banks – with the exception of government owned banks – and all the big markets remained closed on the Sabbath and the other Jewish holy days.” By the 1880s there were 55 synagogues in Baghdad. He describes how in Iraq there was a long tradition of religious tolerance and harmony. “The Jews were neither newcomers nor aliens in Iraq. They were certainly not intruders”. By the time of the First World War, Jews constituted one third of the population of Baghdad. He contrasts Europe and the Middle East. “Unlike Europe the Middle East did not have a ‘Jewish Question’. “Iraq’s Jews did not live in ghettos, nor did they experience the violent repression, persecution and genocide that marred European history. There were of course exceptions, notably the infamous pogrom against Jews in June 1941, for which the actions of British imperialism must take substantial responsibility. By 1941, antisemitism in Baghdad was on the increase but was more a foreign import than a home grown product. There was a violent pogrom against the Jewish community named the farhud. The Jews were seen as friends of the British. 179 Jews were murdered and several hundred injured. It was completely unexpected and unprecedented. There had been no other attack against the Jews for centuries. Avi gives many examples of Muslims assisting their Jewish neighbours. And yet he writes: “The overall picture, however, was one of religious tolerance, cosmopolitanism, peaceful co-existence and fruitful interaction.” The critical moment was the creation of Israel. “As a result of the Arab defeat, there was a backlash against the Jews throughout the Arab world. “What had been a pillar of Iraqi society was increasingly perceived as a sinister fifth column”, with Islamic fundamentalists and Arab nationalists identifying the Jews in their countries with the hated Zionist enemy. Palestinians “were the main victims of the Zionist project. More than half their number became refugees and the name Palestine was wiped off the map. But there was another category of victims, less well known and much less talked about: the Jews of the Arab lands”. The sub-title of the book refers to ‘Arab-Jews’. “The hyphen is significant. Critics of the term Arab-Jew see it as… conflating two separate identities. As I see it, the hyphen unites: an Arab can also be a Jew and a Jew can also be an Arab…We are told that there is a clash of cultures, an unbridgeable gulf between Muslims and Jews… The story of my family in Iraq -and that of many forgotten families like mine – points to a dramatically different picture. It harks back to an era of a more pluralist Middle East with greater religious tolerance and a political culture of mutual respect and co-operation.” Yet the Zionists portray the Jews as the victims of endemic Arab persecution and this is used to justify the atrocious treatment of the Palestinians. Thus the narrative of the ‘Jewish Nakba’ to create a ‘false symmetry between the fate of two communities. This narrative is not history; it is the propaganda of the victors.” On 29th November 1947 the General Assembly of the United Nations voted for the partition of mandate Palestine into two states: one Arab, one Jewish. The General Council of the Iraqi Jewish community sent a telegram to the UN opposing the partition resolution and the creation of a Jewish state. “Like my family, the majority of Iraqi Jews saw themselves as Iraqi first and Jewish second; they feared that the creation of a Jewish state would undermine their position in Iraq… The distinction between Jews and Zionists, so crucial to interfaith harmony in the Arab world, was rapidly breaking down”. Iraq’s participation in the war for Palestine fuelled tensions between Muslims and Jews. Iraqi Jews were widely suspected of being secret supporters of Israel. With the defeat of Palestine a wave of hostility towards Israel and the Jews living in their midst swept through the Arab world. Demonstrators marched through the streets of Baghdad shouting “Death to the Jews.” And the government needing a scapegoat did not simply respond to public anger but actively whipped up public hysteria and suspicion against the Jews. At this point official persecution against the Jews began. In July 1948 a law was passed making Zionism a criminal offence punishable by death or a minimum sentence of seven years in prison. Jews were fired from government jobs and from the railways, post office and telegraph department, Jewish merchants were denied import and export licences, restrictions placed on Jewish banks to trade in foreign currency, young Jews were barred from admission to colleges of education and the entire community was put under surveillance. The number of Jewish immigrants leaving Iraq to the end of 1953 numbered almost 125,000 out of a total of 135,000. The Jewish presence going back well over 2,000 years was destroyed. And yet for all this the mass exodus did not occur till 1950/1951 in what was known as the ‘Big Aliyah”. The majority of Iraqi Jews did not want to leave Iraq and had no affinity with Zionism. Most who emigrated to Israel did so only after a wave of five bombings of Jewish targets in Baghdad. It has long been argued that the bombings were instigated by Israel and the Zionists to spark a mass flight of Iraqi Jews to Israel, needed as they were to do many of the menial jobs and to boost numbers in the army. The author makes a forensic examination of the evidence – based on examination of documents and on interviews – and concluded that three out of the five bombings were carried out by the Zionist underground in Baghdad, a fourth – the bombing of the Mas’uda Shemtob synagogue, which was the only one that resulted in fatalities – was the result of Zionist bribery and there was one carried out by a far right wing, anti-Jewish Iraqi nationalist group. When the Iraqi Jews arrived in Israel, their experience fell short of the Zionist myth. At the airport in Israel, many were sprayed with DDT pesticides “to disinfect them as if they were animals.” They were then taken to squalid and unsanitary transit camps. Some camps were surrounded by barbed wire and guarded by policemen. The immigration and settlement authorities had no understanding of their customs and culture. “They thought of them as backward and primitive and expected them to take their place at the bottom of the social hierarchy and be grateful for whatever they were given… The lens through which the new immigrants were viewed was the same colonialist lens through which the Ashkenazi establishment viewed the Palestinians.” “We were Jews from an Arab country that was still officially at war with Israel. European Jews.. looked down on us as socially and culturally inferior. They despised the Arabic language…I was an Iraqi boy in a land of Europeans.” For his grandmothers, Iraq was the beloved homeland while Israel was the place of exile. “Migration to Israel is usually described as Aliyah or ascent. For us the move from Iraq to Israel was decidedly a Yeridah, a descent down the economic and social ladder. Not only did we lose our property and possessions; we also our lost our strong sense of identity as proud Iraqi Jews as we were relegated to the margins of Israeli society.” The experience was to break his father. “The unstated aims of the official policy for schools were to undermine our Arab-Jewish identity… A systematic process was at work to delegitimise our heritage and erase our cultural roots” It was a clash of cultures. The Mizrahim were earmarked to be the proletariat – the fodder to support the country’s industrial and agricultural development. As one author put it, “We left Iraq as Jews and arrived in Israel as Iraqis.” They were clearly, to borrow from current jargon, “the wrong kind of Israeli”. His journey was a political one too. His message and his warnings are unequivocally universalist. “The Holocaust stands out as an archetype of a crime against humanity. For me as a Jew and an Israeli therefore the Holocaust teaches us to resist the dehumanising of any people, including the Palestinian ‘victims of victims’, because dehumanising a people can easily result, as it did in Europe in the 1940s, in crimes against humanity.” He had previously argued that it was only after the 1967 war that Israel became a colonial power, oppressing the Palestinians in the occupied territories. However, “a deeper analysis… led me to the conclusion that Israel had been created by a settler-colonial movement. The years 1948 and 1967 were merely milestones in the relentless systematic takeover of the whole of Palestine… Since Zionism was an avowedly settler-colonial movement from the outset, the building of civilian settlements on occupied land was only a new stage in the long march… The most crucial turning point was not the war of 1967 but the establishment of the State of Israel in 1948.” And more: “the two-state solution is dead or, to be more accurate, it was never born… The outcome I have come to favour is one democratic state… with equal rights for all its citizens regardless of ethnicity or religion.” He is absolutely right in my view. His family’s story “serves as a corrective to the Zionist narrative which views Arabs and Jews as congenitally incapable of dwelling together in peace and doomed to permanent conflict and discord… My experience as a young boy and that of the whole Jewish community in Iraq, suggests there is nothing inevitable or pre-ordained about Arab-Jewish antagonism… Remembering the past can help us to envisage a better future… Arab-Jewish co-existence is not something that my family imagined in our minds; we experienced it, we touched it.” Optimistic? Yes, perhaps over-optimistic. But towards the end of this masterpiece, Avi Schlaim justifies his message. “Recalling the era of cosmopolitanism and co-existence that some Jews, like my family, enjoyed in Arab countries before 1948 offers a glimmer of hope… It’s the best model we have for a better future.” https://www.jewishvoiceforlabour.org.uk/article/avi-shlaim-three-worlds-memoirs-of-an-arab-jew/
    WWW.JEWISHVOICEFORLABOUR.ORG.UK
    Avi Shlaim: ‘Three Worlds – Memoirs of an Arab – Jew’
    Graham Bash reviews this groundbreaking personal and political memoir by Avi Shlaim in which he laments the lost world of…
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