Loading ...
Sorry, an error occurred while loading the content.

Wreck This Arab-Jewish Mess

Expand Messages
  • ninplant@xs4all.nl
    wReck thiS meSS ~ Radio Patapoe 88.3 ~ Amsterdam Ethno-Illogical Psycho-Radiographies: 341: Arabic-Jew / Jewish Arab PTP in the ether: 88.3FM Where purity &
    Message 1 of 1 , Aug 27, 2006
    • 0 Attachment
      wReck thiS meSS ~ Radio Patapoe 88.3 ~ Amsterdam

      Ethno-Illogical Psycho-Radiographies: 341: Arabic-Jew / Jewish Arab

      PTP in the ether: 88.3FM
      Where purity & puerility are synonymous
      streaming via internet:
      <http://freeteam.nl/patapoe/>

      31 July 2006
      ~~~

      Many Camels (At Least 24) > A Bit Crusher [Worm: Dig Feed Shit]
      Catacomb Dub > Muslimgauze [Lo-Fi India Abuse / BSI]
      Liallah Ou Gnouai > Gnooua Brotherhood of Marrakesh [Mind the Gap #8]
      Ma'Sa 'Un Nargess > Fedayi Pacha & Walid Abboud [Dub Works [In
      Mysterious Waves / Bangarang]
      Hicham Bilali > Von [Lytch compilation / Lytch]
      Dust of Seggara > Muslimgauze [Lo-Fi India Abuse / BSI]
      Killing Death > Laurent Ho / Carla Elves [Soundtrack: Tronica Project
      / Uncivilized World] elise@...
      Pray for Death > Doormouse vs DJ Tron [Digital Hut: Noisecore / X-Sight]
      Kill for Peace > Fugs [The Fugs / ESP]
      Dal'ouna on the Return > Gilad Atzmon & the Orient House Ensemble
      [Israel/Palestine on World 2004 / Wrasse]
      I Feel Like Iraq > Camper van Chadbourne [Used Record Pile / Knitting Factory]
      The Rebbe's Premonition [Doina] > Ellen Weller [spirits, Little
      Dreams & Improvisations / Trummerflora]
      Handwriting on the Wall > Adam Clayton Powell Jr [Keep the Faith,
      Baby / Jubilee]
      + Atmospheric Composition > Rothkamm [FB01 / Flux Records]
      Kami Ni Mantara > Gnawa n Joum Experience [Gnawa n Joum Experience / No Fridge]
      Dashti > Abdounaghi Afsharnia [Iran / Rough Guide]
      Afghan Front V. 2 > Black Faction [Docking Sequence / BSI]
      Berber Bashment > The Rootsman [Realms of the Unseen / Third Eye]
      Guendouzi Mama > Cheikha Remitti [Raï / Rough Guide]
      Maleele > Etran Finatawa [Introducing Etran Finatawa / Rough Guide]
      Fez Up > Guy Klucevsek [Flying Vegetables of the Apocalypse / XI]
      Murdering the Old Ones > Die Trip Computer Die [We Are Your Friends / DTCD]
      Current Slaughter > Rhythm & Noise [Chasms Accord / Asphodel]
      Fight For Your Right to Party > Beastie Boys [Licensed to Ill / Def Jam]
      Stop the Scientists > Globu [Music for Heores / Hydrogen Dukebox]
      Peaceful World > Kochu [Kochu / Bongdern <kochu@...>]
      My Yiddisha Monster > John Schnall [Songs From Midnight Matinee / Schnallity]
      Handwriting on the Wall > Adam Clayton Powell Jr [Keep the Faith,
      Baby / Jubilee]
      + Atmospheric Composition > Rothkamm [FB01 / Flux Records]

      o Noise beats bombs [I wish]. Every 6 months another anti-war show.
      Faith is just another word for gunpowder.

      o Maybe we legitimize them [by considering them them?] and their
      killing by taking them all too seriously, giving them way too much
      attention. I actually have begun to resent 15 (or more) years of
      reading front page Middle East violence. As people begin to complain
      that attention has been easily distracted from Iraq as if to say one
      is more important than the other conflict, as we neglect and
      ignore[d] the Congo where more people have died in war and battle
      than ANY conflict since WWII! I did not know that! And here we are
      again focused on the Middle East. Each wanting to obliterate the
      image of the other. The Arab and Israeli so similar that it only
      inflames the situation more to recognize and try to deny this.

      o I still believe in the healing power of music. I believe
      distraction, fighting [insisting they mean] on your right to party is
      the right thing to struggle for because when you are dancing,
      enjoying, imbibing, conversing, you do not have time to seek out the
      indignation in difference. And when you dance and party too hard you
      no longer have the energy or will to fight for distinctions
      exacerbated by gang leaders like politicians. It all sounds
      simplistic but on another level there has to be some fundamental
      function [or rehabilitation of what life is] to all this dysfunction.

      o I used to date this dramatically beautiful Jewish gal [whenever she
      entered a room people grew uneasy - her sexiness was that
      threatening] who was intensely focused on public expressions of a
      sensual nature and so in the old NY Palladium in front of the furious
      eyes of my ex she performed near-sexual gratification right there in
      open public view. Later to be consummated in the boysroom during the
      same evening. The interesting thing about her other than her
      incredible physical beauty was that she as an LA/NYer who had served
      in the Israeli Army. Being fairly demonstratively anti-Army, I found
      this fascinating until we began talking about Jews and Arabs. Our
      surreptitious and kinetic horizontal encounters eventually entered a
      denouement stage when her blatantly racist views regarding Arabs
      became obvious. I just couldn't believe that someone so evolved and
      beautiful could have these views. We [stupid on my part, but then
      again, principles can sometimes be a stupid thing] parted ways on a
      NY street in a furious manner. A year later we met at some event and
      she stroked the inside of my arm right where junkies put the needle
      in. Her finger was better than any needle. She had a long story to
      tell of some contrition [I begged to be just as contrite but she had
      more reason to I guess]. Her father, a filmmaker, had made several
      films about Arab & Jewish friendships, cooperation, love, and
      coexistence. She had seen the films and had changed her mind - Arabs
      were people too. This was enough to re-ignite a return to former
      passionate form. Funny how life twists and turns our souls.

      o I remember also dating this other Jewish gal and everything was
      fine, beyond fine, until one day she said: 1. I LIKE Billy Joel and
      Barbra Streisand too. Despite that she was a fairly emphatic
      own-culture hater. 2. Later during another soul-searching eve pressed
      under two bottles of beer, she asked me "How come there have never
      been any famous Jewish singers or musicians." Any interest I had in
      her [both groinal and brainal] instantly wilted. I just couldn't
      believe it. Suddenly she looked less gorgeous and more almost
      criminally gruesome in my eyes. I responded by saying "What about bob
      dylan, leonard cohen, serge gainsbourg?" To which she responded
      "WHO!?" I said "what about benny goodman and Michael Bolton?" "He's
      not Jewish!" Weird, although she liked three Jewish performers [I
      didn't dare ask her about Kenny G!] she continued to insist there had
      never been any! "What about the Beastie Boys, Mendelsohn, and for
      better or worse, Sammy Davis Jr, Neil Diamond, Arlo Guthrie, Carole
      KingŠ" I can't believe our physical and horizontal encounters fell
      victim to bad taste in music and outlandish comments.

      o Here are just a few other famous Jewish musicians: Beck, Lenny
      Kravitz, Barry Manilow, Bette Midler, Lou Reed, Paul Simon, Tiny
      Tim, Warren Zevon, Bad Religion, Anthrax, Chris Stein, Al Kooper,
      Randy Brecker, The Circle Jerks, Country Joe McDonald, Robbie
      Krieger, Mickey Hart, Marty Balin, Jorma Kaukonen, Kiss, Cass
      Elliot, Lenny Kaye, Richard Sohl,Peter Yarrow, Joey Ramone, Art
      Garfunkel, Artie Shaw, Stan Getz, Al Cohn, Zoot Sims, Paul Desmond,
      Donald Fagen, David Lee Roth, David Was, Don Was, Ronnie Gilbert,
      Youth Brigade, John Zorn, Shelley Hirsch, Randy SamuelsŠ

      o WATCHING LEBANON by SEYMOUR M. HERSH [excerpt from New Yorker
      article] -- In the early discussions with American officials, I was
      told by the Middle East expert and the government consultant, the
      Israelis repeatedly pointed to the war in Kosovo as an example of
      what Israel would try to achieve. The NATO forces commanded by U.S.
      Army General Wesley Clark methodically bombed and strafed not only
      military targets but tunnels, bridges, and roads, in Kosovo and
      elsewhere in Serbia, for seventy-eight days before forcing Serbian
      forces to withdraw from Kosovo. "Israel studied the Kosovo war as its
      role model," the government consultant said. "The Israelis told Condi
      Rice, 'You did it in about seventy days, but we need half of that -
      thirty-five days.' "

      There are, of course, vast differences between Lebanon and Kosovo.
      Clark, who retired from the military in 2000 and unsuccessfully ran
      as a Democrat for the Presidency in 2004, took issue with the
      analogy: "If it's true that the Israeli campaign is based on the
      American approach in Kosovo, then it missed the point. Ours was to
      use force to obtain a diplomatic objective - it was not about killing
      people." Clark noted in a 2001 book, "Waging Modern War," that it was
      the threat of a possible ground invasion as well as the bombing that
      forced the Serbs to end the war. He told me, "In my experience, air
      campaigns have to be backed, ultimately, by the will and capability
      to finish the job on the ground."

      Kosovo has been cited publicly by Israeli officials and journalists
      since the war began. On August 6th, Prime Minister Olmert, responding
      to European condemnation of the deaths of Lebanese civilians, said,
      "Where do they get the right to preach to Israel? European countries
      attacked Kosovo and killed ten thousand civilians. Ten thousand! And
      none of these countries had to suffer before that from a single
      rocket. I'm not saying it was wrong to intervene in Kosovo. But
      please: don't preach to us about the treatment of civilians." (Human
      Rights Watch estimated the number of civilians killed in the NATO
      bombing to be five hundred; the Yugoslav government put the number
      between twelve hundred and five thousand.)

      Cheney's office supported the Israeli plan, as did Elliott Abrams, a
      deputy national-security adviser, according to several former and
      current officials. ŠThey believed that Israel should move quickly in
      its air war against Hezbollah. A former intelligence officer said,
      "We told Israel, 'Look, if you guys have to go, we're behind you all
      the way. But we think it should be sooner rather than later—the
      longer you wait, the less time we have to evaluate and plan for Iran
      before Bush gets out of office.' "

      Cheney's point, the former senior intelligence official said, was
      "What if the Israelis execute their part of this first, and it's
      really successful? It'd be great. We can learn what to do in Iran by
      watching what the Israelis do in Lebanon."

      The Pentagon consultant told me that intelligence about Hezbollah and
      Iran is being mishandled by the White House the same way intelligence
      had been when, in 2002 and early 2003, the Administration was making
      the case that Iraq had weapons of mass destruction. "The big
      complaint now in the intelligence community is that all of the
      important stuff is being sent directly to the top - at the insistence
      of the White House - and not being analyzed at all, or scarcely," he
      said. "It's an awful policy and violates all of the N.S.A.'s
      strictures, and if you complain about it you're out," he said.
      "Cheney had a strong hand in this."

      The long-term Administration goal was to help set up a Sunni Arab
      coalition m- including countries like Saudi Arabia, Jordan, and Egypt
      - that would join the United States and Europe to pressure the ruling
      Shiite mullahs in Iran. "But the thought behind that plan was that
      Israel would defeat Hezbollah, not lose to it," the consultant with
      close ties to Israel said. Some officials in Cheney's office and at
      the N.S.C. had become convinced, on the basis of private talks, that
      those nations would moderate their public criticism of Israel and
      blame Hezbollah for creating the crisis that led to war. Although
      they did so at first, they shifted their position in the wake of
      public protests in their countries about the Israeli bombing. The
      White House was clearly disappointed when, late last month, Prince
      Saud al-Faisal, the Saudi foreign minister, came to Washington and,
      at a meeting with Bush, called for the President to intervene
      immediately to end the war. The Washington Post reported that
      Washington had hoped to enlist moderate Arab states "in an effort to
      pressure Syria and Iran to rein in Hezbollah, but the Saudi move . .
      . seemed to cloud that initiative."

      The surprising strength of Hezbollah's resistance, and its continuing
      ability to fire rockets into northern Israel in the face of the
      constant Israeli bombing, the Middle East expert told me, "is a
      massive setback for those in the White House who want to use force in
      Iran. And those who argue that the bombing will create internal
      dissent and revolt in Iran are also set back."

      Nonetheless, some officers serving with the Joint Chiefs of Staff
      remain deeply concerned that the Administration will have a far more
      positive assessment of the air campaign than they should, the former
      senior intelligence official said. "There is no way that Rumsfeld and
      Cheney will draw the right conclusion about this," he said. "When the
      smoke clears, they'll say it was a success, and they'll draw
      reinforcement for their plan to attack Iran."Š--

      * Oasis: An Arab-Jewish Romance in the Negev Desert
      Loolwa Khazzoom (Different versions of this article appeared in the
      Jewish Journal of Los Angeles, the Jewish Week, and Marie Claire.):
      "When I moved 10,000 miles from California to Israel this fall, I did
      not expect to end up with an Arab-Muslim boyfriend from a traditional
      Bedouin tribe. My friend Josh thought I was nuts when I told him by
      phone that I was still involved with Muhammed one month later. "How
      do you reconcile your radical feminist values with someone who comes
      from such a misogynistic background?" Josh asked. I didn't know
      whether to laugh like a madwoman or strangle the man. This is the
      same Josh who told me I had serious psychological problems because I
      didn't want to sleep with him. Harvard-educated Josh with a coveted
      job at a prestigious New York law firm, I might add. So much for the
      superior feminist consciousness of America's elite men.

      Muhammed's Arab and my Jewish identities are not as diametrically
      opposed as people might think. Š I have a name in the Jewish dialect
      of Iraqi Arabic, I sing religious Hebrew songs in quarter tones, my
      family has various shades of olive and brown skin, and as with all
      Middle Eastern and North African Jews, my Jewish prayers are to a God
      alternately called Elokeem and Allah (a word for God used by Jews in
      Iraq, as well as by Muslims).

      Unlike most American Jews, my identity traces back to the Babylonian
      empire's conquest and destruction of the Kingdom of Judah--the
      southern region of ancient Israel--in 586 BCE. After demolishing the
      kingdom and leaving it in ruins, the Babylonians took the people of
      Israel as captives, to the land that is today Iraq. Š

      Although I myself grew up in the United States, I share more
      cultural similarities with Muhammed than I do with American Jews from
      European backgrounds. In fact, as a child growing up in the
      Euro-centric Jewish communities of California and New York, I was
      frequently ridiculed for the very heritage that Muhammed and I have
      in common.

      A common Middle Eastern identity, however, is not what brought me
      into this relationship or what keeps Muhammed and me together. To the
      contrary, we operate in a little bubble removed from identity
      politics. Our relationship is based on simple things: wacky humor,
      independent thinking, a "kindred spirit" connection, heaps of
      respect, and an appreciation of the basic goodness in each of us. Š

      Coming from Berkeley, California, an American suburb with its own
      foreign policy, it's been quite a challenge to learn how to be
      apolitical in a relationship. But since the climate around Muhammed
      and me is so explosive, it has seemed imperative to keep politics out
      until we build a strong foundation and have time on our side. To my
      amazement, tensions that could have inflicted deep wounds and caused
      huge arguments have naturally worked themselves out just through the
      process of our getting to know each other. For example, my neighbors
      were hostile when they found out I was with an Arab. "You better
      watch out," the matriarch of the family cautioned me, "They're all
      smiles and well mannered on the outside, but when you least expect
      it, they'll slit your throat."

      A guest in the home agreed, emphatically suggesting I find myself a
      nice Jewish boy. "He'll be much better for you," she insisted. I
      pointed out that her own nice Jewish boy had been cheating on her for
      two months straight before dumping her; but that information didn't
      seem to change the verdict.

      It was difficult not to talk with Muhammed about situations like
      these--to "process the issue," as we say in Berkeley-speak. I felt
      stressed every time he came over, worried that a neighbor would make
      a nasty remarkŠ.

      As weeks went by, amazingly, these kinds of clashes ceased. Seeing I
      was not about to drop Muhammed like a hot potato, people came to
      accept that we were an item. Out of love for me, they started to care
      about him. And so, just through the simple act of our being together,
      we created our own little version of a peace agreement, without the
      big political brouhahaŠ.

      As Muhammed and I got to know each other, he himself made a number
      of comments that disturbed me: On several occasions, he stereotyped
      all Israeli Jews with the negative behaviors of a few people. A few
      times, he implicitly failed to recognize Israel's significance for me
      as a Jew. Once, he put all blame for the Arab-Israel conflict
      squarely on the shoulders of Israel. Sometimes I gently objected to
      his comments; sometimes I made a joke out of what he said, to
      minimize the sting; other times I remained silent.

      And yet, Muhammed also showed respect for my identity and religious
      observance. One day after breakfast, for example, I returned from the
      shower to find him washing the dishes. I was delighted by his
      gesture. Then I panicked. In Jewish tradition, we separate the dishes
      used for dairy and meat products, and I had not yet put up the signs
      identifying which was which. "Are you concerned about dairy and
      meat?" Muhammed asked, scrubbing a fork. "Yes," I replied anxiously.
      "Don't worry," he smiled. "I looked at the patterns on the silverware
      and figured out what was what."Š

      "I'd like to meet you in a timeless, placeless place," I once said
      to Muhammed, quoting Suzanne Vega. "Somewhere out of context and
      beyond all consequences". "Yah," he laughed cynically, "That place
      doesn't exist. It's just a fantasy." But I don't agree. In the middle
      of the Negev desert, amidst hatred, violence, and decay, Muhammed and
      I have created an oasis of love, respect, and laughter. Ironically,
      keeping politics out of our relationship has resulted in perhaps the
      biggest political act of all: Despite our surroundings, we are still
      together--growing with, learning from, and getting closer to each
      other as the days and months go by."

      o Ethnicity and Cultural Identity Dale F. Eickelman From The Middle
      East: An Anthropological Approach, 1989 Pearson Education: "[A] major
      identifying axis in Moroccan society, as with several other Middle
      Eastern societies, is that of Muslim and Jew. The Jewish community in
      Morocco remains one of the largest in the Middle East outside Israel
      itself, although significant Jewish minorities remain in other Middle
      Eastern countries. Several recent studies suggest major cultural
      similarities between Moroccan Muslims and Jews. As Rosen writes, the
      status of Jews in the Middle East has historically differed
      significantly from the status of Jews in Europe and has in some
      respects been superior. Through the advent of French colonial rule in
      Morocco, Jews were scattered throughout the country. Many were in
      larger towns, where they often, but not always, lived in separate
      quarters called mallahs ; in many of the smaller centers, regions of
      Jewish residence were not so sharply set off from their Muslim
      neighbors. Jews practiced a range of occupations -- they were
      butchers, sellers of charcoal, shoemakers, artisans in gold and
      silver, money-changers, grain traders, cloth merchants, and itinerant
      traders in rural regions. 114 Various European Jewish organizations
      made contact with Middle Eastern Jewish communities in the 1880s and
      eventually helped establish Jewish schools and community services
      modeled along European ones.

      As a consequence of these early efforts of European Jewish
      organizations in Morocco and the provision of separate schools for
      Jews after the establishment of colonial rule in 1912, the Jews had a
      competitive edge in commerce, often serving as local representatives
      for European commercial interests and as minor functionaries in the
      protectorate administration. By the 1930s, European-style primary
      education had become almost universally available to the Jewish
      community, while in the same period fewer than 2 percent of Morocco's
      Muslims had access to such education. After 1948 large numbers of
      Jews began to emigrate, especially from the smaller communities of
      the interior. The largest wave of emigration, however, began with
      Morocco's independence in 1956, with wealthier, educated Jews tending
      to emigrate to North America (especially to French-speaking Quebec)
      and to France, and those with fewer skills or connections to Israel.

      Even during periods of serious crisis, such as during the Second
      World War when the Vichy regime sought to deport Morocco's Jewish
      population and that of Tunisia, North African Jews were protected.
      Morocco's Sultan reminded the French that "protected" Morocco was
      nonetheless formally a sovereign nation and that Moroccan Jews were
      his subjects, enjoying his full protection. The consequence was that
      Jews holding French citizenship were subject to Vichy laws and
      deportation, but not Moroccan nationals. In addition, many Muslims
      offered protection to their Jewish neighbors. As late as the 1967 and
      1973 Arab-Israeli wars, many Moroccan Muslims took steps to ensure
      the safety of Jewish households with which they had ties. 115

      What does the tenor of the Muslim-Jewish distinction in Morocco have
      in common with that of Arabs and Berbers? Rosen's answer is to
      indicate ways by which persons in Moroccan society tend to categorize
      others. He stresses the Moroccan tendency to render social
      relationships stable and more or less predictable through the
      creation of multiple bonds of interpersonal obligation. Rosen argues
      that in Moroccan society in general (for "Berbers" as well as "Arabs"
      and for "Jews" as well as "Muslims"), personal obligations are not
      prescribed by kinship roles or by any other generalized, collective
      obligations. There is a wide latitude in how social bonds, even those
      of kinship, are expressed and a considerable flexibility in how an
      individual can choose to elaborate particular kinds of relationships.
      Ties of kinship, like those of occupation and "ethnicity," provide
      minimal, baseline information about the social location of
      individuals, but do not in themselves preclude considerable variation
      in the social constructions of interpersonal obligations based upon a
      wide variety of attributesŠ."

      Notes on other Patapoe audionauts & nuts:
      o Jonges v/d Vlakte [Boys from the Plains]: "De cottonpickin' Jongens
      van de cottonpickin' Vlakte" play a piquant, illuminating, and
      playfully irritating mix of faulty music, of near-misses, of obscure
      failures, of world music that is not from this world 19.00-20.30
      [Dutch time, subtract 1 hr for UK, subtract 6 hrs for US East Coast]
      Mondays @ PTP

      o Dr. Doo Wop is one of the most eccentric and stimulating radio
      shows anywhere. Sartre, DeSade, Doo Wop and music from the gonads.
      Now on Radio Patapoe on Sunday 17.00-18.00 Amsterdam time

      o Chaos K is back at the spot just before mine, 15-17 Mondays. K.
      presents punk and activism.

      o Super Nova is a big potpourri of sounds influences and information
      both local and elsewhere. Can you picture a sound? On Sundays
      18.00-20.00.

      o Wildcat Radio: Anarchist organization presents radio as it should
      be - in your ear. Saturdays 18.00-20.00.

      o De Oktoskoop: Kinderen/kid/children/rugrats and other visionaries.
      Sat. 11.30-13.30

      o POLYPHAKE PLAPPERLAPAPP: "polyphone audioerosion featuring
      occasional beatweirdniks in an plaperlappap assemblage hosted by
      F.Fiasko 22:30-?? Wednesdays

      o Radio Worm: Rotterdam-based radio collective presents inventive
      programming to baffle all preconceptions. Midnight Sundays and in
      autopilot rotation.

      o HET PROGRAMMA: industrial lounge for collapsing people. Tuesdays 21:00

      ~~~~

      * Wreck This Mess-Paris @ Radio Libertaire, Paris 89.4 hosted by
      Laurent Diouf 1/2 PanouPanou on Tuesdays 12:30-14:30 check
      <http://www.wtm-paris.com>
      * Black Sifichi / Audiometric radio check <http://www.blacksifichi.com>

      Send all sound material for airplay and review to:
      Wreck This MeSS
      Radio Patapoe
      bart plantenga
      Dina Appeldoornstraat 11-3
      1076 AX Amsterdam
      the Netherlands

      WTM PLAYLISTS
      o 2500± READERS-EYEBALL "LISTENERS" per WEEK*
      o Check out NEW excerpts from my erotic-dérive novel: Paris Sex Tete
      on Parisiana <http://www.parisiana.com/>

      __________________

      SDI SELF DESTRUCTION INSURED
      CONTACT ninplant@... FOR REMOVAL



      [Non-text portions of this message have been removed]
    Your message has been successfully submitted and would be delivered to recipients shortly.