Most people reading the Tribune know that jews have an incredible amount of control over our media, economy, academia, government, corporations, etc. Whilst they push the idea that we have to bomb certain Middle Eastern countries into submission in costly wars, they also insist that we accept Muslims in our lands, refugees or not, with open arms, open minds, and open wallets. They also tell us that Muslims absolutely hate jews, and vice-versa, but is this really the case?

History shows that jews and Muslims (African and Arab) are more than willing to put aside differences when it comes to enslaving Europeans. Before looking at some interesting historical precedents, let’s consider what has happened in the United States recently.

We know that Africans have been given the state-sanctioned whip, but check out some of the news names in the White House!

Arif Alikhan – Assistant Secretary for Policy Development for the U.S. Department of Homeland Security

Mohammed Elibiary – Homeland Security Adviser

Rashad Hussain – Special Envoy to the Organization of the Islamic Conference(OIC)

Salam al-Marayati – Obama Adviser and founder of the Muslim Public Affairs Council and is its current executive director

Imam Mohamed Magid – Obama’s Sharia Czar from the Islamic Society of North America

Eboo Patel – Advisory Council on Faith-Based Neighbourhood Partnerships

Needless to say, this same pattern can be seen in most White countries with a significant amount of Muslims. They are even allowed to enslave young White girls with impunity, with Rotherham only scratching the surface. If we were only taught our true history, we would have a better idea of what is taking place, who is behind it, and how to stop it.

Do you know what it was like for the Spaniards when they were ruled by Muslims for almost 800 years? Do you know what it was like for the White women in the harems?

Do you know the role jews played?

Jews were now the only non-Catholic population of any significance after the regime’s formal renunciation of Arianism. The Jews had lived in Hispania before recorded history, but their numbers had made a quantum leap after the brutal reduction of Judea by the Roman legions in 70 CE. Tens of thousands of Jews were dispersed to Hispania after the razing of the Temple of Solomon, decimation of the population, and obliteration of the name Judea from the imperial map. Not only were the Jews not amenable to voluntary conversion, their religion exerted more than a negligible appeal among the kingdom’s common folk. Their existence outside what the Church fathers called the societas fidelium was both an affront to the consolidating exigencies of the monarchy and a troubling encouragement to recalcitrant Arian nobles, of whom there remained a considerable number after the Third Toledo Council. Since slaves provided a major source of wealth to the kingdom, the ownership of so many of them by Jewish landholders intensified official anti-Semitism. Jewish wealth in land and slaves meant relative independence, moreover: self-sufficiency vis-à-vis the Visigothic state and autonomy in religious matters. With the Catholic conversion of King Reccared, anti-Semitism became the official ideology of the regime, with the avaricious corollary of one monarch after another coveting the slaves and landed property of the Jewish communities in and around Toledo, Tarragona, Merida, and those long established in Baetica and Catalunya.

To King Sisibut, the existence of a large, prosperous Jewish population was utterly incompatible with the unitary Christian kingdom he was devoted to building. To that exalted purpose, he needed look only to Constantinople to find a well-tried formula for state-enforced religious conformity. How much influence Heraclius’s treaty negotiators may have exerted on Visigothic anti-Semitism is impossible now to know beyond circumstantial inference. That there was much similarity between the policies at Constantinople and Toledo is clear. St. Isidore of Seville condoned Sisibut’s conversion objectives on the canonical authority of Saints Paul and Augustine, though he was somewhat squeamish about the means, regretting that Sisibut “forced [the Jews] by power when he should have roused them by the doctrine of faith.” Tens of thousands of Jews converted to Catholicism under Sisibut’s terrible sanctions.

The bishops of the Catholic Church of Hispania both promoted and acceded to restrictions upon the liberties of the Jews that ranged from inconvenient to outrageous. The Sixth Toledo Council in 638 CE promulgated the Lex Visigothorum, stating that Jews, “whether baptized or not baptized,” were barred from giving testimony in court. Other councils followed, forbidding the celebration of Passover, observance of dietary laws, and the performance of marriage ceremonies. In addition to being disqualified from public service and the learned professions, they were even forbidden the ownership of Christian slaves or the hire of Christian servants. Still, enforcement of these and other such proscriptions was likely to have been inconsistently applied or widely ignored and evaded. Among the general population, unfriendly feelings toward Jews seem to have been casual rather than intense. The anti-Semitic resolve of the monarchy came to a feverish pitch, however, in the final two decades of Visigothic rule. A growing deference on the part of Hispanic prelates to the rites and prejudices of Greek orthodoxy contributed to the surge in extremism. Time frames for conversion or expulsion were announced.

King Egica’s (r. 687–702) anti-Semitic virulence was remarkable even for a Visigoth. At the Sixteenth Toledo Council in November 695, his demands that the high clergy assent to the imposition of draconian measures presented Jews with intolerable dilemmas: emigration; forced conversion; impoverishment; and worse. Some emigrated, more converted (temporarily), while some of their leaders reached out to their coreligionists in North Africa and Mesopotamia. In ways that now elude precision, it seems obvious that Jews appealed to Arabs for relief from the Visigothic “final solution.” “We can hardly doubt that the Jews of Spain looked upon the Arabs as liberators,” the distinguished medievalist Richard Fletcher concluded. A furious Egica had reached the same conclusion and promptly instigated the Seventeenth Toledo Council, at which grave charges of treasonous plottings within and without the realm were drawn up against Jews. Evidence was presented of secret Jewish appeals for help in undermining the monarchy—those secret contacts with Jewish communities in Egypt and with the Muslims who were just then adding North Africa to the Dar al-Islam. It was recalled that Jews had sided with Muslims during the second rashidun caliph’s siege of Jerusalem. The council’s decrees were pitiless. Barring conversion, all adult Jews were to be sold as slaves and their children distributed among Christian families.

Jews were rightfully persecuted by White “anti-Semites” because they were enslaving Europeans. They then reached out to the Muslims in North Africa to plan an invasion. Through their subversion and treachery they facilitated the conquest and ensured the enslavement of Europe. The gates of well-fortified cities were opened to the alien hordes, making serious resistance futile.

The capture of Cordoba:

Based on the count’s advice, Tariq detached some seven hundred cavalry under the command of the Greek mawla (convert) Mughith al-Rumi (“the Roman”) for a lightning run north to occupy Cordoba before the Visigoths could reorganize to the rear of the Berber line of advance. As Tariq and the bulk of the Muslim army made their way eastward along the old Roman road through Jaén toward Toledo, Mughith reached the banks of the Guadalquivir. They were greeted there by an unnerving panorama on the other side of the river. Engirdling Cordoba, capital of the old imperial province of Hispania Ulterior, were some of the most formidable fortifications built during the Roman occupation.

Had those walls been in good repair and manned by a garrison two or three times larger than the four or five hundred defenders, the Cordovans might well have kept their badly provisioned attackers at bay until the harsh Andalusian winter. When Mughith’s men finally forced their way into the city through an old, unrepaired breach in the walls, they found themselves welcomed by a large portion of the populace, the Jews in particular. The Visigoth governor, along with the notables and the garrison, had fled the city. Catching up with them on the Toledo road, Berber cavalry slaughtered them to a man, setting an example for the native population that Muslims had followed elsewhere: generosity toward those who surrendered; death to those who resisted. More severed heads and finely wrought weaponry were collected for the caliph’s bulging Damascus consignment.

Returning to Cordoba immediately after the slaughter, Mughith established a precedent of historic political and religious impact. He assembled all of the Jews in the city and left them, “together with willing Christians and a small detachment of Muslims,” in charge of Cordoba’s defenses. Mughith’s precedent established the conditions for the vaunted Muslim-Judeo-Christian interdependence that was to distinguish Islam in Iberia for several centuries. His collaborative precedent was also, to be sure, an astute response to the numbers on the ground—a Muslim force of infinitesimal size pragmatically manufacturing auxiliaries from the local population. King Egica’s insensate proscriptions casting all unconverted Jews into slavery and confiscating their property had driven these people to save themselves by reaching out to the conquering Arabs. After so many years of living under the Damoclean sword of property expropriation, forced conversion, and expulsion, Jews throughout Hispania welcomed the Muslim invaders as deliverers.

The capture of Toledo:

…Toledo should have been an invading army’s nightmare. Recognizing the outstanding strategic advantages of the location, the Romans had turned the granite mountain heights arcing above the encircling Tagus River into an aerial citadel that became the iconic signature of Castile. For similar reasons, Visigoth monarchs from Leovigild onward had made Toletum their capital in the middle of the sixth century. The city loomed above its natural setting like a stone wreath fixed to the tip of an obelisk, a phenomenon both unreal and solid. The steepness of the approaches and the thickness of its stone defenses ought to have made the capital practically unconquerable by a few thousand cavalry without siege engines. Instead of finding a heavily defended bastion locked against an enemy, however, Tariq’s Berbers rode into a city largely deserted except for its Jews. To safeguard the holiest symbol of their Catholic faith, the Toledo churchmen, escorted by a small cohort of armed nobles, had fled with the cathedral’s high altar for a fortified place the Muslims would call Wadi al-Hijara (“river of stones)—Guadalajara—some three days’ ride from the capital and but a few miles from the village of Madrid.

Tariq’s cavalry raced out of Toledo onto the long Roman road running northeast across the peninsula. The Muslims had stopped long enough to water their horses and broker an arrangement with the city’s leading Jews.

The capture of Seville:

The second wave of some twenty cavalry units, each under its own regimental raya (flag), thundered into Cadiz province. A rendezvous at Toledo with Tariq was the ultimate objective, but reduction of Sevilla, the principal city of Roman Hispania, was a paramount priority. The Muslim army appears to have encountered about three months of stiff resistance from remnants of the Visigoth army, although accounts of the intensity vary. Once the city finally capitulated, sometime during the winter of 712–13, the invaders followed Mughith al-Rumi’s precedent at Cordoba. Musa left the Jews to run Sevilla with the help of a small detachment of muqatila.

In contrast to the amirate’s often-demeaning treatment of its Berber population, a paradox was discernible in ‘Abd al-Rahman’s continuation of liberality to the Jews. Their strategic value in the consolidation of Muslim rule had been enormous. From the first moment of contact, the Jews of Sefarad (Spain) had collaborated with the Arab conquerors. In places where their numbers were significant, such as Cordoba, Merida, Ecija, Jaén, Toledo, and Cuenca, that collaboration had sometimes been crucial to Muslim success. Entire regions of the newly conquered realm were later secured by wholesale relocation of Jews to sparsely populated places along the Mediterranean coast (Malaga, Granada, Almeria, Alicante) and to urban centers whose Catholic character they diluted by their numbers (Murcia, Pamplona, Guadalajara, Salamanca, Zaragoza).

In close contact with other Jewish communities thriving in the Mesopotamian watershed, distributed across North Africa, and positioned along the Mediterranean littoral, Andalusian Jews possessed unique assets for their Muslim conquerors. Indeed, the quintessentially urban Jews contributed more than loyalty, wealth, and numbers to the amirate; they showed the Muslims how to run it—so competently, indeed, that as time passed, several would rise to the high office of vizir and, in at least one spectacular instance, hajib (chancellor) of an Andalusian principality. The Arabs—desert warriors to whom the minutiae of governing had initially been less than congenial—found Jews to be indispensable as scribes, clerks, physicians, and court officials. Berbers fought like tigers, but their administrative skills were almost nonexistent.

…The amir was served by a well-run cadre led by Umayyad relatives and staffed by Syrians, muwalladun, Jews, and Mozarabs who penetrated the farthest towns and cities in stealthy enforcement of Cordoba’s authority. White slaves (saqaliba) supplied by the network of Jewish merchants, made up the bulk of the professional army.4 The shurta, a highly disciplined black African police force, guaranteed the Falcon’s personal safety as well as the security of the denizens of one of the world’s greatest and often-volatile cities.

Source for the above quotes: God’s Crucible by David Levering Lewis

The jews continued to collaborate with Muslim rule and acted as wealthy administrators. After expelling the Muslim rulers and learning the extent of jewish treachery, King Ferdinand and Queen Isabella expelled the jews from Spain in 1492.

It also appears that jews collaborated with the Ottoman invasion of Constantinople, though I cannot find clear evidence of it. However, I can provide clear evidence regarding Who Brought the Slaves to America, The Jewish Role in US Immigration Law, how White Genocide in America is a Jewish Policy, and generally how The Jews Are Our Misfortune.

“I think there’s a resurgence of antisemitism because at this point in time Europe has not yet learned how to be multicultural, and I think we’re gonne be part of the throes of that transformation, which must take place. Europe has not yet learned how to be multicultural. Europe is not going to be the monolithic societies that they once were in the last century. Jews are going to be at the center of that. It’s a huge transformation for Europe to make. They are now going into a multicultural mode, and Jews will be resented because of our leading role. But without that leading role, and without that transformation, Europe will not survive. ”
—Barbara Lerner Spectre, IBA-News, 2010”

Remember, if you want to remove then kebab, then you have to remove the merchant.

If we don’t succeed, this will be the future for our women. Man up!