|July 18th, 2008||#1|
Join Date: Jul 2007
Jews Promote Feminism to Set Women against Men
Betty Friedan, Who Ignited Cause in 'Feminine Mystique,' Dies at 85
By MARGALIT FOX
Published: February 5, 2006
Betty Friedan, the feminist crusader and author whose searing first book, "The Feminine Mystique," ignited the contemporary women's movement in 1963 and as a result permanently transformed the social fabric of the United States and countries around the world, died yesterday, her 85th birthday, at her home in Washington.
The cause was congestive heart failure, said Emily Bazelon, a family spokeswoman.
With its impassioned yet clear-eyed analysis of the issues that affected women's lives in the decades after World War II — including enforced domesticity, limited career prospects and, as chronicled in later editions, the campaign for legalized abortion — "The Feminine Mystique" is widely regarded as one of the most influential nonfiction books of the 20th century. Published by W. W. Norton & Company, the book had sold more than three million copies by the year 2000 and has been translated into many languages.
"The Feminine Mystique" made Ms. Friedan world famous. It also made her one of the chief architects of the women's liberation movement of the late 1960's and afterward, a sweeping social upheaval that harked back to the suffrage campaigns of the turn of the century and would be called feminism's second wave.
In 1966, Ms. Friedan helped found the National Organization for Women, serving as its first president. In 1969, she was a founder of the National Association for the Repeal of Abortion Laws, now known as Naral Pro-Choice America. With Gloria Steinem, Bella Abzug and others, she founded the National Women's Political Caucus in 1971.
Though in later years, some feminists dismissed Ms. Friedan's work as outmoded, a great many aspects of modern life that seem routine today — from unisex Help Wanted ads to women in politics, medicine, the clergy and the military — are the direct result of the hard-won advances she helped women attain.
For decades a familiar presence on television and the lecture circuit, Ms. Friedan, with her short stature and deeply hooded eyes, looked for much of her adult life like a "combination of Hermione Gingold and Bette Davis," as Judy Klemesrud wrote in The New York Times Magazine in 1970.
A brilliant student who graduated summa cum laude from Smith College in 1942, Ms. Friedan trained as a psychologist but never pursued a career in the field. When she wrote "The Feminine Mystique," she was a suburban housewife and mother who supplemented her husband's income by writing freelance articles for women's magazines.
Though Ms. Friedan was not generally considered a lyrical stylist, "The Feminine Mystique," read today, is as mesmerizing as it was more than four decades ago:
"Gradually, without seeing it clearly for quite a while, I came to realize that something is very wrong with the way American women are trying to live their lives today," Ms. Friedan wrote in the opening line of the preface. "I sensed it first as a question mark in my own life, as a wife and mother of three small children, half-guiltily, and therefore half-heartedly, almost in spite of myself, using my abilities and education in work that took me away from home." [Excerpt From 'The Feminine Mystique']
The words have the hypnotic pull of a fairy tale, and for the next 400 pages, Ms. Friedan identifies, dissects and damningly indicts one of the most pervasive folk beliefs of postwar American life: the myth of suburban women's domestic fulfillment she came to call the feminine mystique.
Drawing on history, psychology, sociology and economics, as well as on interviews she conducted with women across the country, Ms. Friedan charted a gradual metamorphosis of the American woman from the independent, career-minded New Woman of the 1920's and 30's into the vacant, aproned housewife of the postwar years.
The portrait she painted was chilling. For a typical woman of the 1950's, even a college-educated one, life centered almost exclusively on chores and children. She cooked and baked and bandaged and chauffeured and laundered and sewed. She did the mopping and the marketing and took her husband's gray flannel suit to the cleaners. She was happy to keep his dinner warm till he came wearily home from downtown.
The life she led, if educators, psychologists and the mass media were to be believed, was the fulfillment of every women's most ardent dream. Yet she was unaccountably tired, impatient with the children, craving something that neither marital sex nor extramarital affairs could satisfy. Her thoughts sometimes turned to suicide. She consulted a spate of doctors and psychiatrists, who prescribed charity work, bowling and bridge. If those failed, there were always tranquilizers to get her through her busy day.
A Nebraska housewife with a Ph.D. in anthropology whom Ms. Friedan interviewed told her:
"A film made of any typical morning in my house would look like an old Marx Brothers comedy. I wash the dishes, rush the older children off to school, dash out in the yard to cultivate the chrysanthemums, run back in to make a phone call about a committee meeting, help the youngest child build a blockhouse, spend fifteen minutes skimming the newspapers so I can be well-informed, then scamper down to the washing machines where my thrice-weekly laundry includes enough clothes to keep a primitive village going for an entire year. By noon I'm ready for a padded cell. Very little of what I've done has been really necessary or important. Outside pressures lash me though the day. Yet I look upon myself as one of the more relaxed housewives in the neighborhood."
"The Feminine Mystique" began as a survey Ms. Friedan conducted in 1957 for the 15th reunion of her graduating class at Smith. It was intended to refute a prevailing postwar myth: that higher education kept women from adapting to their roles as wives and mothers. Judging from her own capable life, Ms. Friedan expected her classmates to describe theirs as similarly well adjusted. But what she discovered in the women's responses was something far more complex, and more troubling — a "nameless, aching dissatisfaction" that she would famously call "the problem that has no name."
When Ms. Friedan sent the same questionnaire to graduates of Radcliffe and other colleges, and later interviewed scores of women personally, the results were the same. The women's answers gave her the seeds of her book. They also forced her to confront the painful limitations of her own suburban idyll.
Bettye Naomi Goldstein was born on Feb. 4, 1921, in Peoria, Ill. Her father, Harry, was an immigrant from Russia who parlayed a street-corner collar-button business into a prosperous downtown jewelry store. Her gifted, imperious mother, Miriam, had been the editor of the women's page of the local newspaper before giving up her job for marriage and children. Only years later, when she was writing "The Feminine Mystique," did Ms. Friedan come to see her mother's cold, critical demeanor as masking a deep bitterness at giving up the work she loved.
Growing up brainy, Jewish, outspoken and, by the standards of the time, unlovely, Bettye was ostracized. She was barred from the fashionable sororities at her Peoria high school and rarely asked on dates. It was an experience, she would later say, that made her identify with people on the margins of society.
At Smith, she blossomed. For the first time, she could be as smart as she wanted, as impassioned as she wanted and as loud as she wanted, and for four happy years she was all those things. Betty received her bachelor's degree in 1942 — by that time she had dropped the final "e," which she considered an affectation of her mother's — and accepted a fellowship to the University of California, Berkeley, for graduate work in psychology.
At Berkeley, she studied with the renowned psychologist Erik Erikson, among others. She won a second fellowship, even more prestigious than the first, that would allow her to continue for a doctorate. But she was dating a young physicist who felt threatened by her success. He pressured her to turn down the fellowship, and she did, an experience she would later recount frequently in interviews. She also turned down the physicist, returning home to Peoria before moving to Greenwich Village in New York.
There, Ms. Friedan worked as an editor at The Federated Press, a small news service that provided stories to labor newspapers nationwide. In 1946, she took a job as a reporter with U. E. News, the weekly publication of the United Electrical, Radio and Machine Workers of America.
In 1947, she married Carl Friedan, a theater director who later became an advertising executive. They started a family and moved to a rambling Victorian house in suburban Rockland County, N.Y.
Ms. Friedan, whose marriage would end in divorce in 1969, is survived by their three children, Daniel Friedan of Princeton, N.J.; Emily Friedan of Buffalo; and Jonathan Friedan of Philadelphia; a brother, Harry Goldstein, of Palm Springs, Calif., and Purchase, N.Y.; a sister, Amy Adams, of Chapel Hill, N.C., and nine grandchildren.
"The Feminine Mystique" had the misfortune to appear during a newspaper printers' strike. The reviews that appeared afterward ran the gamut from bewildered to outraged to cautiously laudatory. Some critics also felt that Ms. Friedan had insufficiently acknowledged her debt to Simone de Beauvoir, whose 1949 book, "The Second Sex," dealt with many of the same issues.
Writing in The New York Times Book Review in April 1963, Lucy Freeman called "The Feminine Mystique" a "highly readable, provocative book," but went on to question its basic premise, writing, of Ms. Friedan:
"Sweeping generalities, in which this book necessarily abounds, may hold a certain amount of truth but often obscure the deeper issues. It is superficial to blame the 'culture' and its handmaidens, the women's magazines, as she does. What is to stop a woman who is interested in national and international affairs from reading magazines that deal with those subjects? To paraphrase a famous line, 'The fault, dear Mrs. Friedan, is not in our culture, but in ourselves.' "
Among readers, however, the response to the book was so overwhelming that Ms. Friedan realized she needed more than words to address the condition of women's lives. After moving back to Manhattan with her family, she determined to start a progressive organization that would be the equivalent, as she often said, of an N.A.A.C.P. for women.
In 1966, Ms. Friedan and a group of colleagues founded the National Organization for Women. She was its president until 1970.
One of NOW's most visible public actions was the Women's Strike for Equality, held on Aug. 26, 1970, in New York and in cities around the country. In New York, tens of thousands of woman marched down Fifth Avenue, with Ms. Friedan in the lead. (Before the march, she made a point of lunching at Whyte's, a downtown restaurant formerly open to men only.)
Carrying signs and banners ("Don't Cook Dinner — Starve a Rat Tonight!" "Don't Iron While the Strike Is Hot"), women of all ages, along with a number of sympathetic men, marched joyfully down the street to cheering crowds. The march ended with a rally in Bryant Park, behind the New York Public Library, with passionate speeches by Ms. Friedan, Ms. Steinem, Ms. Abzug and Kate Millett.
Not all of Ms. Friedan's ventures were as successful. The First Women's Bank and Trust Company, which she helped found in 1973, is no longer in business. Nor were even her indomitable presence and relentless energy enough to secure passage of the Equal Rights Amendment.
Though widely respected as a modern-day heroine, Ms. Friedan was by no means universally beloved, even — or perhaps especially — by members of the women's movement. She was famously abrasive. She could be thin-skinned and imperious, subject to screaming fits of temperament.
In the 1970's and afterward, some feminists criticized Ms. Friedan for focusing almost exclusively on the concerns of middle-class married white women and ignoring those of minorities, lesbians and the poor. Some called her retrograde for insisting that women could, and should, live in collaborative partnership with men.
Ms. Friedan's private life was also famously stormy. In her recent memoir, "Life So Far" (Simon & Schuster, 2000), she accused her husband of being physically abusive during their marriage, writing that he sometimes gave her black eyes, which she concealed with make-up at public events and on television.
Mr. Friedan, who died in December, repeatedly denied the accusations. In an interview with Time magazine in 2000, shortly after the memoir's publication, he called Ms. Friedan's account a "complete fabrication." He added: "I am the innocent victim of a drive-by shooting by a reckless driver savagely aiming at the whole male gender."
Ms. Friedan's other books include "It Changed My Life: Writings on the Women's Movement" (Random House, 1976); "The Second Stage" (Summit, 1981); and "The Fountain of Age" (Simon & Schuster, 1993).
The recipient of many awards and honorary degrees, she was a visiting professor at universities around the country, among them Columbia, Temple and the University of Southern California. In recent years, Ms. Friedan was associated with the Institute for Women and Work at Cornell University.
Despite all of her later achievements, Ms. Friedan would be forever known as the suburban housewife who started a revolution with "The Feminine Mystique." Rarely has a single book been responsible for such sweeping, tumultuous and continuing social transformation.
The new society Ms. Friedan proposed, founded on the notion that men and women were created equal, represented such a drastic upending of the prevailing social norms that over the years to come, she would be forced to explain her position again and again.
"Some people think I'm saying, 'Women of the world unite — you have nothing to lose but your men,' " she told Life magazine in 1963. "It's not true. You have nothing to lose but your vacuum cleaners."
|July 18th, 2008||#2|
Join Date: Jul 2007
Leo Kanowitz, 81; wrote first book about gender discrimination in law
By Valerie J. Nelson
August 23, 2007
Leo Kanowitz, a law professor who wrote the first book that examined legal discrimination against women and that influenced law schools across the country to establish it as a field of study, has died. He was 81.
Kanowitz, a longtime professor at UC Hastings College of the Law, died Saturday from complications of diabetes and heart failure at his Berkeley home, said his wife, Elizabeth.
“What Leo did that was so distinctive was lay the intellectual foundation for being able to look at these issues, not just as women’s rights issues but as human rights and civil rights issues,” said Herma Hill Kay, a UC Berkeley law professor.
In his landmark 1969 book, “Women and the Law: The Unfinished Revolution,” Kanowitz helped shape the dialogue about sex discrimination issues at colleges and in Congress at a time when there were few female law professors to take up the cause.
One measure of his success: Once there were enough qualified female law professors to teach the subject, it became politically incorrect for him to do so at the college, said Marsha Cohen, a Hastings law professor.
In 1970, The Times referred to “Women and the Law” as “the most important work in the field.”
The book documented “massive evidence of sex-based legal inequality,” the Journal of Marriage and the Family reported in 1971. It outlined the differential treatment of men and women in areas as diverse as marriageable age, minimum-wage laws, married names, alimony support and property rights.
The book also helped proponents of the Equal Rights Amendment bolster their arguments at Congressional hearings. In 1970, Kanowitz testified in favor of the ERA, arguing that “it is necessary for all branches of government to demonstrate an unshakable intention to eliminate every last vestige of sex-based discrimination in American law.”
Another of Kanowitz’s 10 books – “Equal Rights: The Male Stake” (1981) – argued that abolishing sex discrimination required eliminating all gender-based legal distinctions, including those that favored women.
“That was also influential and helped propel the argument even further,” said Kay, who co-wrote an early casebook on sex-based discrimination.
The fourth and last child of Jewish immigrant parents, Kanowitz was born in 1926 in Brooklyn, N.Y., to Morris and Jennie Kanowitz. His father was a garment worker.
In high school, Kanowitz would skip class to attend the opera. After graduating at age 15, he earned a bachelor’s degree in comparative literature from City College of New York in 1947. He joined the Army at 18, but World War II ended before he could be sent overseas.
Kanowitz studied comparative literature at the Sorbonne in Paris, and after returning to New York, he hitchhiked with a friend to Los Angeles. He later moved to the San Francisco Bay Area and worked as a longshoreman at a Heinz tomato-processing plant, becoming a labor organizer in the 1950s.
Back problems pushed him to ponder another career. He went to law school at UC Berkeley, graduating in 1960, and furthered his legal studies at the University of Aix-Marseilles in France and Columbia University in New York.
Disliking private practice, he became a law professor at St. Louis University and the University of New Mexico. He taught at Hastings from 1973 to 1991, specializing in labor and contract law in addition to women’s legal rights.
In retirement, he stayed active as an arbitrator, working into his late 70s.
“He was a highly principled person, and he was never afraid to stand up for things he thought were incorrect,” said Joseph Grodin, a Hastings colleague and former California Supreme Court justice.
When Kanowitz stood firm against attempts to establish racial quotas at Hastings in the 1970s, protesters chanted “can, can, Kanowitz,” Grodin recalled.
At 58, Kanowitz began teaching himself Japanese so he could translate a hefty Japanese labor law book into English. He was already fluent in French, German and Yiddish.
“He was a fascinating, curious person who was interested in everything,” Grodin said. “He just had an insatiable, voracious appetite for ideas.”
In addition to Elizabeth, his wife of nearly 60 years, Kanowitz is survived by daughters Toni Gardner of Walnut Creek, Calif., and Carrie Niederer of Sonoma, Calif., three grandsons and two great-grandsons.
Instead of flowers, the family requests donations be sent to the American Diabetes Assn., www.diabetes.org, or Sutter VNA and Hospice, 1900 Powell St., Suite 300, Emeryville, CA 94608.
|July 18th, 2008||#3|
Join Date: Jul 2007
"Betty Friedan, Feminism, and Jewish Identity"
The Journey Home: How Jewish Women Shaped Modern America
New York: Shocken, 1998
On August 26, 1970, on the fiftieth anniversary of the passage of the vote for women, 50,000 women marched down Fifth Avenue to demand equal rights and a political voice of their own. This Women's Strike for Equality, the first nationwide women's action since the suffrage victory, had been organized by Betty Friedan, the writer whose expose of the so-called "feminine mystique" sparked a new wave of feminist activism. The size of the march considerably altered depictions of the resurging women's rights movement. No longer could the media portray the movement as a fringe action, for it was clear that it attracted a large and significantly mainstream following.
At the defining moment of the march, as Friedan came forward to address a vast, cheering throng in Bryant Park behind New York's Public Library, she found herself speaking—and revising—the ancient Hebrew prayer which Orthodox Jewish men recited every morning. "Down through the generations in history," Friedan declared, "my ancestor prayed, "I thank Thee, Lord, I was not created a woman. From this day forward women all over the world will be able to say, "I thank Thee, Lord, I was created a woman."
Unable to remember ever having heard the prayer before, Friedan was startled by her own words. But the joining together of her feminism to her Jewishness at this historic moment was not as strange as it seemed. Friedan confessed to having always had "very strong feelings" about her Jewish identity; it is not unlikely that this Orthodox prayer, emblematic of gender differences in Jewish religious roles, now emerged from the recesses of Friedan's memory. For Friedan, it had become necessary to confront "the anti-woman aspects of the Jewish tradition in order to accept both feminism and Judaism." She had the sense that "having broken through the feminine mystique to affirm my authentic full identity as a person, as a woman, brought me to confront my Jewish identity." Because feminism insisted on making the personal political, her exploration would inevitably become a public one, as her oratory in Bryant Park signalled.....
In The Feminine Mystique, Betty Friedan explodes the myth of domestic contentment, which she argued had infantilized women, "burying them alive" in their suburban homes as if in a "concentration camp." Like the victims of the Holocaust, she suggests that they, too, had undergone "progressive dehumanization" and could not fight back. Friedan's appropriation of Holocaust imagery did not attract much attention or criticism, nor did Friedan seem especially troubled that she had broken an unstated taboo by contrasting ordinary, albeit disturbing, social ills to the moral enormities of the Jewish catastrophe.
Friedan used the language of the Holocaust not merely as a metaphor, or as a tactic to shock readers, but because of the link she had already made between the oppression of women and that of Jews. Her family history provides evidence that these repressions had long been joined in her own experience.
Born Bettye Goldstein in Peoria in 1921, she was the oldest of the three children of Harry Goldstein, then 40, and his wife, Miriam Horwitz Goldstein, 18 years younger; a sister came a year and a half later, and a brother five years later. Harry Goldstein had immigrated with his family from a village near Kiev when he was still a boy; leaving the rest of the family in St. Louis, where they settled, at age 13 Harry went on to Peoria, peddling collar buttons on street corners. Eventually he owned the finest jewelry store in the community—the "Tiffany's of the Midwest" according to Betty—and put his youngest brother through Harvard Law School. Goldstein became a leader of Peoria's business elite and a prominent member of its Jewish community.
No matter this success, to his wife, Goldstein was a failure because he could not provide either social acceptability, or especially during the Depression, sufficient material comforts. Friedan believes that her mother's scorn for her father sprang not only from these alleged deficiencies but from Miriam's dissatisfaction with her own role as housewife and mother.
Miriam Horwitz Goldstein was the only daughter of a prominent Illinois physician and his wife. The family delighted in the apocryphal story that as an immigrant from Hungary, Miriam's father had gone through high school and college in one year; he graduated in the first class of Washington University Medical School and eventually become health commissioner of the state. Despite her father's status, Miriam grew up "fairly isolated as a Jew," resentful of the community's snubs. After attending the local college, she became women's page editor of the Peoria newspaper, a job she loved. But, as was customary at the time, Miriam gave up her work when she married. She never recovered from that loss. Thereafter, "nothing my father did, nothing he bought her, nothing we did ever seemed to satisfy her," Betty notes. "Beautiful, self-possessed, poised," Miriam nonetheless lacked fulfillment, and lived vicariously through her children, especially the bright and able Betty. "She could hardly wait until I got into junior high," Friedan notes, "to put the idea into my head to try out for the school newspaper, to start a literary magazine in high school. She could hardly wait for me to go to the college she had no chance to go to, to edit the newspaper there."
While her father also encouraged her, it was Miriam who "lavished all the 'oldest son' treatment" on Friedan, no doubt regarding her daughter's accomplishments as justification for the career she had relinquished. Her mother's unhappiness caused her not only to live through her children, but to snipe at her husband. "It was obvious she belittled, cut down my father because she had no place to channel her terrific energies," Betty recalled. She hated "waking up in the middle of the night to hear them arguing," mainly about money. It was the Depression, and her mother was "insatiably greedy and dissatisfied about material things. She was always [spending] her allowance, building up huge charge accounts, trying to get out of the hole by gambling and then losing and having to admit all to my father, who had a terrible temper." In revenge, Harry Goldstein entered into "a sort of complicity" with Friedan about Miriam, always wanting to talk about her faults, which made Friedan uncomfortable and evasive.
Friedan blamed Miriam for "dominating the family," for being "hypocritical" and selfish. "Discontented, running the Sunday School one year, Hadassah the next, the Community Chest, talking about 'writing,' though she wouldn't or didn't do it, taking up ... fads," Miriam was a terrible role model. "When I still used to say prayers, even as a child, after the 'now I lay me down to sleep' and the Schema Yisrael—I would pray for a "boy to like me best' and a 'work of my own to do' when I grew up. I did not want to be discontented like my mother was...." Years later, when asked what had motivated her to write The Feminine Mystique, Friedan responded that "a combination of circumstances" in her own life, along with the "massive crisis of identity already brewing in my mother's generation," had done so. The first specific cause she names is her "mother, and her discontent, which I never understood."
Friedan was not unaware of the specifically Jewish dimension to her mother's discontent. Despite Harry Goldstein's prominence in Peoria, the Goldsteins had not been accepted socially. People who associated with her father in business would not associate with him elsewhere; the family was not allowed into the Peoria country club, where all the children's friends belonged. This discrimination hit her mother hardest. But Miriam blamed her husband rather than the community for the isolation and ostracism the family experienced, faulting Harry Goldstein's immigrant background, accent, lack of education. Recalling these years, Betty acknowledged that her mother had in fact become an "anti-Semitic Jew" like many Jews in smaller cities who distanced themselves as far as possible from other Jews and Judaism. These were "people who changed their names and did something to their noses, tried not to talk with their hands ... and denied the very richness, the warmth, the specialness, the good taste of their own background as Jews." Although Friedan told herself that her family "was somehow better, finer, more sensitive, smarter" than their neighbors, she, too, could not avoid internalizing some part of Peoria's anti-Semitic prejudices. She grew up feeling "marginal," with "the sense of being an outsider, apart, special, not like the others." Though she attended Sunday School and enjoyed family seders, she quickly became disconnected with the religious elements of Judaism. A month before her confirmation, she announced to her rabbi that she no longer believed in God. The rabbi told her to keep it to herself until the ceremony was over. "Actress that I am," Friedan recalled years later, "I gave the flower offering, raising my eyes to the heavens."
It was about this time that the first "real trauma" of her life erupted. "The other girls all got into high school sororities, and I didn't, and they 'dropped me.' They made me feel like I was a leper." Throughout her teenage years she was isolated and "terribly lonely." Friedan blamed this rejection partly on her shyness and perceived unattractiveness, but mostly on "being Jewish"—on not being "one of 'them'." The painful experiences of her youth strengthened her social conscience. "Ever since I was a little girl," Friedan muses, "I remember my father telling me that I had a passion for justice. But I think it was really a passion against injustice which originated from my feelings of the injustice of anti-Semitism."
When Friedan was 17, she had vowed to herself that "if they don't like me at least they're going to have to respect me...." She made good on that vow at Smith College, becoming editor of the newspaper, starting a literary magazine, and graduating summa cum laude. Yet even at Smith Friedan encountered anti-Semitism and the phenomenon of the anti-Semitic Jew. In her freshman year, just before the outbreak of World War II, she lived in a house with four wealthy Jewish girls from Cincinnati; when the president of the college initiated a petition urging President Roosevelt to relax the immigration quotas for refugees from Nazism, offering to admit college-aged girls among them to Smith, many of Friedan's housemates argued against the proposal. But Friedan was most shocked by the fact that the four Cincinnati girls refused to sign the petition—"they were the type that spoke in whispery voices ... because they did not want to be known as Jews."
In a short story she later wrote entitled "The Scapegoat," Friedan dramatized the plight of "Shirley," not, as Wouk portrayed her in Marjorie Morningstar, a sexual tease who matures into a bourgeois housewife, but an all-too-Jewish college girl who has a nervous breakdown when she is scorned by fellow Jews who curry favor with their Gentile housemates. Friedan's professor commented that although the theme was somewhat familiar, the "factor of race prejudice, and the less usual device of having it written by a Jewish girl," were "probably to the good." Upon graduating, Friedan came home to speak at Peoria's Reform Synagogue on "Affirming One's Jewishness"—turning anti-Semitism "against oneself instead of affirming one's identity." The talk was "strong meat" for the community but one which helped her come to terms which the anti-Semitism which she believed had been the "dominant menace" of her childhood.
While she continued to associate Peoria with anti-Semitism, by the time Friedan left college—where she had dazzled friends and teachers with her brilliance and experienced a virtual transformation of personality, her awkward shyness disappearing—Friedan had ceased to imagine that her Jewishness was a detriment to achievement. Nonetheless, the experience of childhood "marginality" could not be erased: periodically even at Smith she could feel "awkward," painfully isolated, and ugly. A lifelong battle with asthma began; the condition was so severe that in her sophomore year she burst one lung. Beneath the surface of her image as "big woman on campus" lay unadorned "panic."
When Friedan left Smith, she dropped the "e" from her first name, perhaps signalling that she was no longer the girl from Peoria. Yet at the University of California at Berkeley, where she began postgraduate work in psychology in 1942, her panic grew worse. The top student in her research group, Friedan discovered that her brilliance frightened away potential suitors. Blaming her achievements for "keeping [her] from love," she quit her studies and moved to Greenwich village to take up newspaper work. When, after a while, she found herself having affairs with "various maimed men" and suffering from terrible writing blocks, she began psychoanalysis. The treatment did not touch upon issues regarding Friedan's gender or ethnic identity, but it did allow her to vent "hatred of [her] mother."
In 1947, Betty married Carl Friedan, a returning G.I. interested in theater. For a while, she was extraordinarily happy. In fact, however, she had begun to repeat her mother's pattern, looking down upon a husband who was less educated than she and retreating from her own work. As Friedan recalled, " 'Career woman' in the fifties became a pejorative, denoting a ball-busting man-eating harpy, a miserable neurotic witch from whom man and child should flee for very life." There would be three children, three suburban homes, and part-time work as a journalist, but the marriage soured and Friedan's self-esteem plummeted. Although after college, she had been "very political, very involved, consciously radical .. concerned about the Negroes, and the working class, and World War III," now "Dr. Spock .. took the place of politics. "With all my high-powered education and brilliant promise," Friedan admitted,
I too embraced and lived that feminine mystique. Determined that I would find that feminine fulfillment which had eluded my mother, I first gave up psychology fellowships and then even newspaper reporting jobs. I lived the life of the suburban housewife that was everyone's dream at that time.
Friedan's awakening came after she spent a year analyzing alumnae questionnaires about the experiences of her Smith college classmates 15 years after graduating. When magazine editors turned down the article that resulted, Friedan determined to write a book. Completed five years later, The Feminine Mystique shocked even Friedan's agent, who refused to handle it, and the publisher printed a small first edition.
Although the unhappy housewives Friedan portrays in The Feminine Mystique have no specific ethnicity, there is an almost exact convergence between the portrait of Miriam Goldstein that appears in Friedan's memoirs and the women of her 1963 book. Moreover, these housewives resemble many of the Jewish mothers in the 1950s and 1960s fictions of Herman Wouk and Philip Roth—Marjorie Morningstar, Goodbye Columbus, and Portnoy's Complaint—books that defined the Jewish American Princess and Jewish American Mother in the popular mind. Like Miriam Goldstein, the Mesdames Morgenstern, Patimkin, and Portnoy are members of the new Jewish, suburban middle-class; pushy and materialistic, they dominate their families, living through their children and belittling their weak and ineffectual husbands. Though they belong to Hadassah and other Jewish or community charities, neither these volunteer activities nor their families provide adequate scope for their innermost desires. The failure to realize their potential is destructive to all around them. Based on these characters, Wouk and Roth would have agreed with Friedan's comment in The Feminine Mystique that "there is something dangerous about being a housewife."
But whereas Wouk and Roth indict Jewish women for the crass materialism and smothering excesses which they see as symptomatic of the Jewish middle-class' rise to postwar prosperity, Friedan, as a daughter, is more able to empathize with the plight of women like her mother. Whatever the timing or mix of sources involved in the development of her feminist consciousness, Friedan's breakthrough was to acknowledge that the feminine "mystique" was not an individual—and not a Jewish—problem. She recognized her mother's "impotent rage" as a "typical female disorder" perpetuated by Freudian psychoanalysts, functionalist sociologists, advertisers, business leaders, educators and child development experts.
The Feminine Mystique, and Friedan's subsequent establishment of the National Organization of Women, assured her a leading role in the women's rights movement and eventually facilitated her return to Judaism. Having rejected religion early in life and identified with an "agnostic, atheistic, scientific, humanist" tradition, she had no feeling for the spiritual "mystery of being Jewish." Friedan's sons were given "aesthetic bar mitzvahs" appropriate to Rockland County where most Jews were Unitarians; her daughter did not receive confirmation or Bat Mitzvah. Feminism, however, by leading her to explore her gendered identity, started her journey to reevaluate her religious heritage. After the 1970 suffrage anniversary march when she publicly connected the reform of patriarchal Judaism to feminist goals, Friedan took her first trip to Israel as part of her attempt to "get in touch with my Jewish roots." She was shocked, however, to find herself attacked by the Israeli press as a radical "women's libber" and generally treated as a "leper"; Golda Meir, then prime minister, refused to see her, a particularly disappointing affront since Friedan had met with the Pope and many world leaders. But Friedan made contact with a few women eager to confront the gender inequalities in Israel; along with other prominent American feminists, she worked with them over the next years helping to start a women's rights movement in Israel.
At home, Friedan began to explore her relationship with the American Jewish community, becoming co-chair of the American Jewish Congress' Task Force on Jewish Women. Unhappily, she found that organized leaders seemed as disturbed by feminism as had Israelis. Even though Jewish women had been prominent in the women's rights movement, Jewish leaders seemed more profoundly threatened by feminism than non-Jews.
Friedan's journey back to Judaism continued with her participation in a havurah and her study of Jewish texts. As a newly self-aware Jewish feminist, she was concerned about myriad issues facing Jewish women, including the perpetuation of "obscene" travesties about the Jewish mother. Friedan wants to "take back" the denigrating images of possessive, manipulating Jewish mothers spooning out chicken soup to control their children's lives and show Jewish women as strong, energetic, and nurturant as they have been throughout history. "I hereby affirm my own right as a Jewish American feminist to make chicken soup," she declares, "even though I sometimes take it out of a can." Thus in later life she has joined the modern aspirations of feminism with the popular emblems of her Jewish heritage, understanding that the myth of a controlling, aggressive Jewish mother has been as dangerous to the self-esteem of Jewish women (including her own) as the earlier "feminine mystique" was to all women.
excerpted from: Joyce Antler, The Journey Home: How Jewish Women Shaped Modern America, 1998 (New York: Shocken)
|July 18th, 2008||#4|
Join Date: Oct 2005
What an ugly kike-pig-beast! she sure has created a lot more ugliness with the many kwan women that bought into her shit.
promoter of shit, genocide, and national ruin.
who would want a female that follows this hideous jew-pig-BEAST!!!
"Become strong again in spirit, strong in will, strong in endurance, strong to bear all sacrifices" -Adolf Hitler
|July 19th, 2008||#5|
Join Date: Jul 2007
Jewish Attitude Toward Divorce
Judaism recognized the concept of "no-fault" divorce thousands of years ago. Judaism has always accepted divorce as a fact of life, albeit an unfortunate one. Judaism generally maintains that it is better for a couple to divorce than to remain together in a state of constant bitterness and strife.
Under Jewish law, a man can divorce a woman for any reason or no reason. The Talmud specifically says that a man can divorce a woman because she spoiled his dinner or simply because he finds another woman more attractive, and the woman's consent to the divorce is not required. In fact, Jewish law requires divorce in some circumstances: when the wife commits a sexual transgression, a man must divorce her, even if he is inclined to forgive her.
This does not mean that Judaism takes divorce lightly. Many aspects of Jewish law discourage divorce. The procedural details involved in arranging a divorce are complex and exacting. Except in certain cases of misconduct by the wife, a man who divorces his wife is required to pay her substantial sums of money, as specified in the ketubah (marriage contract). In addition, Jewish law prohibits a man from remarrying his ex-wife after she has married another man. Kohanim cannot marry divorcees at all.
The Process of Obtaining a Divorce
According to the Torah, divorce is accomplished simply by writing a bill of divorce, handing it to the wife, and sending her away. To prevent husbands from divorcing their wives recklessly or without proper consideration, the rabbis created complex rules regarding the process of writing the document, delivery, and acceptance. A competent rabbinical authority should be consulted for any divorce.
The document in question is referred to in the Talmud as a sefer k'ritut (scroll of cutting off), but it is more commonly known today as a get. The get is not phrased in negative terms. The traditional text does not emphasize the breakdown of the relationship, nor does it specify the reason for the divorce; rather, it states that the woman is now free to marry another man.
It is not necessary for a husband to personally hand the get to the wife. If it is not possible or desirable for the couple to meet, a messenger may be appointed to deliver the get.
It is important to note that a civil divorce is not sufficient to dissolve a Jewish marriage. As far as Jewish law is concerned, a couple remains married until the woman receives the get. This has been a significant problem: many liberal Jews have a religiously valid marriage, yet do not obtain a religiously valid divorce. If the woman remarries after such a procedure, her second marriage is considered an adulterous one, and her children are considered mamzerim (bastards, illegitimate).
Inequality of the Sexes
The position of husband and wife with regard to divorce is not an equal one. According to the Talmud, only the husband can initiate a divorce, and the wife cannot prevent him from divorcing her. Later rabbinical authorities took steps to ease the harshness of these rules by prohibiting a man from divorcing a woman without her consent. In addition, a rabbinical court can compel a husband to divorce his wife under certain circumstances: when he is physically repulsive because of some medical condition or other characteristic, when he violates or neglects his marital obligations (food, clothing and sexual intercourse), or, according to some views, when there is sexual incompatibility.
A peculiar problem arises, however, if a man disappears or deserts his wife or is presumed dead but there is insufficient proof of death. Under Jewish law, divorce can only be initiated by the man; thus, if the husband cannot be found, he cannot be compelled to divorce the wife and she cannot marry another man. A woman in this situation is referred to as agunah (literally, anchored). The rabbis agonized over this problem, balancing the need to allow the woman to remarry with the risk of an adulterous marriage (a grave transgression that would affect the status of offspring of the marriage) if the husband reappeared. No definitive solution to this problem exists.
To prevent this problem to some extent, it is customary in many places for a man to give his wife a conditional get whenever he goes off to war, so that if he never comes home and his body is not found, his wife does not become agunah.
|July 20th, 2008||#6|
Join Date: Sep 2005
Good finds Mike. Just more proof that Jews really are the most destructive parasitic scum ever to walk the face of the Earth. More proof that we will HAVE to rid our lands of them if we are ever to live in accord with our nature again.
And in addition to being an hideous Jewess, this vile bitch was the archetypical "feminist": a bitter, ugly female with a small amount of intelligence (i.e. she can string words together coherently) which she used to lash out at all the men of the world who didn't want to bang her.
|July 20th, 2008||#7|
Join Date: Jul 2005
Location: San Jose, California
Not only was feminism pushed by these ugly Jewish pigs in order to destroy family life and promote Communism, but it was financed and promoted by the Jewish bankers, Jewish lawyers and Jewish politicians as a means of getting more women into the work force so that they could be taxed.
The FED bankers get most of their money from government bonds. These loans are paid back plus interest by taxing the People through the IRS. The small bankers get their money from loans for buying houses and stuff. And when people earn a regular income then they usually buy bigger items like houses and cars on credit through bank loans.
So, if only men are working for wages and women are staying at home raising families, then that is half of the potential work force that is not buying stuff and paying taxes. So by promoting equality of the sexes, the Jew-Banker-Commies could promote equality in paying taxes. But at the the same time, they set up the tax system so that married couples paid higher taxes than two unmarried people living together and paying taxes separately. Thus, the Jews could increase their profits while decreasing the marriage rate and child-rearing rate among the non-Jews.
Poke a social pimple or festering boil with a stick and out will ooze a Jew everytime.
Last edited by banjo_billy; July 20th, 2008 at 04:11 AM.
|July 20th, 2008||#8|
Join Date: Jul 2007
Betty Friedan and her Lies
Betty Friedan was one of the founders of the National Organization for Women (NOW) and a co-signer of the original (1966) Agenda of NOW. Judging from some of the statements that the original Agenda of NOW contained, it may seem that what feminism was about in those days was nothing more than an attempt to get women a place in the sun. The 1966 Agenda of NOW stated:
"NOW is dedicated to the proposition that women, first and foremost, are human beings, who, like all other people in our society, must have the chance to develop their fullest human potential. We believe that women can achieve such equality only by accepting to the full the challenges and responsibilities they share with all other people in our society, as part of the decision-making mainstream of American political, economic and social life." [my emphasis -WHS]
It was further said that:
"With a life span lengthened to nearly 75 years it is no longer either necessary or possible for women to devote the greater part of their lives to child- rearing; yet childbearing and rearing which continues to be a most important part of most women's lives-still is used to justify barring women from equal professional and economic participation and advance." and:
"We do not accept the traditional assumption that a woman has to choose between marriage and motherhood, on the one hand, and serious participation in industry or the professions on the other." and further:
"WE REJECT the current assumptions that a man must carry the sole burden of supporting himself, his wife, and family, and that a woman is automatically entitled to lifelong support by a man upon her marriage, or that marriage, home and family are primarily woman's world and responsibility-hers, to dominate-his to support. We believe that a true partnership between the sexes demands a different concept of marriage, an equitable sharing of the responsibilities of home and children and of the economic burdens of their support. We believe that proper recognition should be given to the economic and social value of homemaking and child-care. To these ends, we will seek to open a reexamination of laws and mores governing marriage and divorce, for we believe that the current state of "half-equity" between the sexes discriminates against both men and women, and is the cause of much unnecessary hostility between the sexes." [my emphasis -WHS]
That doesn't sound so bad at first glance. But regardless of what it sounds like, it is but one way by which to attempt to entice women, the majority of whom are found in poll after poll to prefer to be stay-at-home, married moms, to enter the work force. Why would anyone promote an idea that most women don't like? The answer to that question may be found in the fact that the goal to bring women into the work force is an ancient goal of communism and that, as Smith College professor Daniel Horowitz states in his new book "Betty Friedan and the Making of the Feminine Mystique" Betty Friedan was well into her thirties a devout and active functionary of the Communist Party of the U.S.A..
As per a book review by professor David Horowitz (no relation), published in Salon Magazine Jan. 1999:
...the author of that book establishes beyond doubt that the woman who has always presented herself as a typical suburban housewife until she began work on her groundbreaking book was in fact nothing of the kind. In fact, under her maiden name, Betty Goldstein, she was a political activist and professional propagandist for the Communist left for over a decade before the publication of "The Feminist Mystique" launched the modern women's movement.
The review by professor Horowitz states further:
Professor Horowitz documents that Friedan was from her college days, and until her mid-30s, a Stalinist Marxist, the political intimate of the leaders of America's Cold War fifth column and for a time even the lover of a young Communist physicist working on atomic bomb projects in Berkeley's radiation lab with J. Robert Oppenheimer. Her famous description of America's suburban family household as "a comfortable concentration camp" in "The Feminine Mystique" therefore had more to do with her Marxist hatred for America than with any of her actual experience as a housewife or mother. (Her husband, Carl, also a leftist, once complained that his wife "was in the world during the whole marriage," had a full-time maid and "seldom was a wife and a mother").
It is fascinating that Friedan not only felt the need to lie about her real views and life experience then, but still feels the need to lie about them now. Although Horowitz, the author of the new biography, is a sympathetic leftist, Friedan refused to cooperate with him once she realized he was going to tell the truth about her life as Betty Goldstein."
Already in the original Communist Manifesto produced by Karl Marx and Friedrich Engels in 1848/49 it was made clear that no society could be successfully restructured unless all established cultural and moral traditions would be abolished – amongst the objectives of Marx and Engels was the liberation of women from the servitude to commerce and industry that 19th century feminists had fought so hard and successfully to achieve.
Hence, one of the major goals of all communist leaders had been to destroy families and to bring women into the work force. "Free love,"* as sexual promiscuity was called then, became "sexual liberation" and today's "sexual freedom." It is the primary lure by which communists attempt to "liberate" women from the bonds of social convention, and Betty Friedan, although not an important leader of communism, promoted the same goal by calling for the inclusion of women in the work force.
In the introduction to his web site at which Carl Friedan recounts the incidents of terror and violence that were such a large part of his marriage to Betty Friedan, he states:
I am incensed about misleading allegations of spousal abuse made by my ex-wife, Betty Friedan. They are all delusions, but in challenging these flights of fantasy I carefully make a huge divide between, one, her historical role in leading the feminist cause and, two, her current revamping of our personal history. I am proud of what she did for the world, but am appalled by her misrepresenting our personal family past with outright falsehoods just to satisfy her own legacy.
No matter how happy Betty Friedan may be about the misery she is causing her ex-husband, what is there to be proud about in seeing that one's ex-wife brought about that a good portion of the Communist Manifesto became reality in the U.S.A.? Can what has been achieved in American Society, indeed, in much of the world, through the efforts of Carl Friedan's ex-wife be that easily separated from the fact that it was his marriage to her and the funds and security that he contributed to that marriage gave Betty Friedan the social and financial means by which she could pursue the implementation of the destruction of not only Carl Friedan's family but a very large portion of all of the families in civilization?
Carl Friedan is not entirely gracious in his account of the history of his marriage to the violent Betty Friedan. He states that he loves beautiful women and promises to deliver an explanation of why he got married to a woman who was, in his words making no bones about it, quite plainly ugly. However, although I read his account fairly thoroughly, I could not find any evidence that he made good on his promise. The only comment that I could find that comes close is that he stated that Betty Friedan was clearly violent in their relationship before they even got married, so that he should have had plenty of warning.
However, what he doesn't touch on at all is the fact that he, too, was involved in communist activism at that time. He implies that Betty Friedan got the better deal in their marriage because he took her out of a dirty one-room factory loft in New York, where she struggled, writing for a newspaper. He would have done a considerable service if he would have told which newspaper she was writing for. It would perhaps also given us the explanation as to why they got involved with one another. They shared the same ideology.
The newspaper she was writing for, so Daniel Horowitz reports in the biography mentioned by David Horowitz (Feminism's Dirty Secret) was a communist newspaper. Betty Friedan, as a professional Stalinist-Marxist propagandist of many years, says Horowitz, was
Not at all a neophyte when it came to the "woman question" (the phrase itself is a marxist construction), she was certainly familiar with the writings of Engels, Lenin, and Stalin on the subject and had written about it herself as a journalist for the official publication of the communist-controlled United Electrical Workers union.
Nevertheless, Carl Friedan's version of the story must be true to a considerable extent, because, as David Horowitz reports in Feminism's Dirty Secret,
The ex-Mrs. Friedan, meanwhile, has softened her charges, telling Good Morning America, "I almost wish I hadn't even written about it, because it's been sensationalized out of context. My husband was no wife-beater, and I was no passive victim of a wife-beater. We fought a lot, and he was bigger than me."
...as Smith College professor Daniel Horowitz (no relation) revealed in his book Betty Friedan and the Making of the Feminist Mystique, Betty was not very candid about the facts of her own life and the sources of her radical perspective. She was hardly a suburban housewife when she wrote those words, but a twenty-five year veteran of professional journalism in the Communist Left, where she had been thoroughly indoctrinated in the politics of "the woman question" and specifically the idea that women were "oppressed."
how much of the communist ideology that was such large part of Betty Friedan's life and, indeed, formed her life, made it into the ideology of the oppressive feminism that now covers all aspects of our lives, of society and civilization and threatens to smother us all? Far-fetched? Judge for yourself.
Karl Marx and Friedrich Engels stated in the Communist Manifesto:
The bourgeois sees in his wife nothing but an instrument of production. He hears that the instruments of production are to be exploited cooperatively and naturally can't think of anything else but that the lot of cooperatives will also affect the women as well....
There was no exploitation of Betty Friedan in her marriage to Carl Friedan. She most certainly wasn't for him what anyone would call an instrument of production. If anyone got exploited, it was Carl Friedan. He was held hostage, and had no more of a chance to escape than any of the millions of battered husbands who ever fell victim to the battered husband syndrome.
Just like the feminists, who base so much of their ideology on the Communists Manifesto, so Marx and Engels quite clearly envisioned the logical progression after the destruction of the family and its replacement with universal prostitution (now it should more properly be considered universal promiscuity). Marx and Engels said in their manifesto:
The communists have been accused, furthermore, that they want to abolish the fatherland, the national identity. The workers don't have a fatherland. It isn't possible to rob them of what they don't have. Because the proletariat must first of all conquer political rule, elevate itself to a national class (45), constitute itself as a nation, it will itself be national, even though by no means in the meaning of the bourgeoisie.
Nobody should have any illusions that the feminists consider any of the ideas presented in the Communist Manifesto to be outdated and archaic. The feminists use it as their bible. Erin Pizzey tells, when she speaks of her experiences with the radical feminists that usurped the women's shelter movement, that a commonly stocked book on their book shelves was Mao's Little Red Book, and that Mao's face was ever-present on posters in their living rooms. Mao most definitely based his ideas on the Communist Manifesto.
Do Betty Friedan's and NOW's objectives differ from, say, Mao tse tung's? This is what Mao had to say about the structure of society with respect to the family:
A man in China is usually subjected to the domination of three systems of authority [political authority, clan authority and religious authority].... As for women, in addition to being dominated by these three systems of authority, they are also dominated by the men (the authority of the husband). These four authorities - political, clan, religious and masculine - are the embodiment of the whole feudal-patriarchal ideology and system, and are the four thick ropes binding the Chinese people, particularly the peasants. How the peasants have overthrown the political authority of the landlords in the countryside has been described above. The political authority of the landlords is the backbone of all the other systems of authority. With that overturned, the clan authority, the religious authority and the authority of the husband all begin to totter.... As to the authority of the husband, this has always been weaker among the poor peasants because, out of economic necessity, their womenfolk have to do more manual labour than the women of the richer classes and therefore have more say and greater power of decision in family matters. With the increasing bankruptcy of the rural economy in recent years, the basis for men's domination over women has already been undermined. With the rise of the peasant movement, the women in many places have now begun to organize rural women's associations; the opportunity has come for them to lift up their heads, and the authority of the husband is getting shakier every day. In a word, the whole feudal-patriarchal ideology and system is tottering with the growth of the peasants' power.
"Report on an Investigation of the Peasant Movement in Hunan"
(March 1927), Selected Works, Vol. I, pp. 44-46.
[The Little Red Book, Chapter 31. WOMEN, Full text
Look it up. It's only a little more than one page.]
Just in case you should be wondering what the aim of all of this was, it is no more than what Marx, Engels and today's feminists clamour for: the liberation of women from the drudgery of housework and from the raising of children. But why would anybody be crazy enough to fight revolutions over that and to turn all of society on its head? Well, the answer is in the rest of Chapter 31 of The Little Red Book. Here are just two more quotes from that chapter.
[In agricultural production] our fundamental task is to adjust the use of labour power in an organized way and to encourage women to do farm work.
"Our Economic Policy" (January 23, 1934), Selected Works, Vo1. I, p. 142.
With the completion of agricultural cooperation, many co-operatives are finding themselves short of labour. It has become necessary to arouse the great mass of women who did not work in the fields before to take their place on the labour front....China's women are a vast reserve of labour power. This reserve should be tapped in the struggle to build a great socialist country.
Introductory note to "Solving the Labour Shortage by Arousing the Women to Join in Production" (1955), The Socialist Upsurge in China's Countryside, Chinese ed., Vol. II.
Reading Carl Friedan's account of his marriage to Betty Friedan leaves no doubt in anyone's mind that he was the one being oppressed, even terrorized. Any claims to the contrary are outrageous lies.
Just as Betty Friedan lied persistently about her subordinate role as a stay-at-home wife and mother, she is also quite persistent in lying about other aspects of her marriage to Carl Friedan.
That upset Carl Friedan so much that he felt it necessary to establish a web site at which he gives his own account of his life with his violent ex-wife. Consider that not a single one of the claims that Betty Friedan ever made about his violence was ever brought into court and that Carl Friedan never has been found guilty of committing any of the violent acts his ex-wife accuses him of. Consider also that Carl Friedan never ever dreamed of bringing any charges against his ex-wife for any of the numerous incidents of personal injury and destruction of property she committed. Not only that, but, as mentioned above, even Betty Friedan is now making retractions.
FLASH - May 11, 2000 - The New York Times in a long Betty interview repeats Betty's lies of physical abuse as they appear in her new book, Life So Far. By this time Betty tries even more desperately to withdraw the book's most blatant charges, knowing they are false. When questioned about the abuse issue, the Times now reports her saying, " Don't make too much of that. He was no wife beater and I was no passive victim." She's slowly moving toward the truth.
PHONE CALL: (April 28) - Betty phoned me to say she didn't realize that the press would focus on these passages of her book and that she was "livid" at GEORGE Magazine for doing so. I hurriedly, but politely, hung up on her.
FLASH! - April 25, 2000 - GEORGE Magazine (May issue) has just run a cover story claiming that I beat up on my then wife, Betty Friedan. One of my friends, a confirmed male chauvenist pig, cheered, "Bravo! I hope you gave her a good uppercut for me." Another one chimed in "If you clipped her, she probably deserved it."
Ok, back off, fellows, it never happened. Betty is fantazising and GEORGE accepted her story of abuse as real rather than what it was - an S&M fantasy....TIME's coverage of the book makes her out a sexpot. Are they kidding? Betty Friedan a sexpot? Come on, now! Let's be sane! In all 19 years of marriage she never gave me a blow job. That's a sexpot?
ARTICLE - April 24, 2000 - Back at the beginning of winter a year or so ago , the net's Salon magazine reported Betty was at an airport heading somewhere when her bag accidentally flew open and a slew of S&M magazines spilled out. You figure this one out. The article is really there somewhere in the Salon archives.
Carl Friedan is still being terrorized, although this time he may not have to fear for his life and health any longer but only for his reputation. Consider that he is now 80 and that the quarter of the life that he spent with his ex-wife still has a controlling influence on his life. The reality of his marriage to Betty Friedan was like this:
In the period between The Mystique and our splitting ('63-'67) she was a weight loss speed freak which compounded the venting of her violent temper. Betty already tottered on a thin line just this side of sanity. Amphetamines intensified it.
Being with her was like walking a field of land mines. Bang! She'd explode unexpectedly, often out of the clear blue sky with no provocation at all. She was the most violent person I have ever known. I've seen women frightened by her. Men, too. In my desperate attempts to subdue and bring her frequent hysterial attacks and screaming under control we would both get hurt. This explains why she had an occasional black eye and my face was scarred by deep gouges. Did you ever try to fend off the attack of a wild, man-eating tiger? Spousal abuse has no gender.
In the section "The Big Picture" at his web site, Carl Friedan tells:
A year or so ago I had dinner with Betty and, always on the make, she asked me, "Are you still as good in bed as you use to be?"
"Better," I answered. I only wish. The plumbing goes down hill by 80. At least mine did - somewhat. I can't talk for Strom Thurmond.
Betty and I had become friendly again in our old ages and so I was reluctant to talk publicly about the dark side of our relationship. Not too long ago my bowels would squirm at the mere mention of her name, but the ulcers went into remission in recent years as we shared mutual delight at the success of our three offspring, their strong marriages and the nine grandchildren they produced. I never expected to swear at her again, and would not have, not until this new book of hers came out attacking me. I was quite surprised, but it was in character for her to hit below the belt. So all bets are off. Marquis of Queensbury rules be damned.
Quite vivid in my mind is a midnight in about 1967 - a year or so before Betty and I separated for good. We were living at our Dakota apartment then - Betty disagreed with something I said (that's all it took), went into one of her raging uncontrollable fits, screaming , her face twisted in hate and insane anger, "You fucking no good prick you, you no-good bastard, you fucking bastard, " meanwhile sprinting into the kitchen. Back she came straight at me brandishing two large kitchen knives. "You fucking Goddamn sonofabitch, I'm going to cut your fucking cock off - your big cock it doesn't mean a thing to me." At this I calmly picked up a kitchen chair, nailed her to the wall like a lion-tamer and took the knives away. And that was just a minor incident during that period when her explosive personality was further inflamed by amphetamines she was taking for weight loss, reinforced by alcohol.
There are many more accounts of Betty Friedan's violence in the chapter "Living with Insanity." Here are a few excerpts:
There are enough witnesses to the kind of behavior I describe and also witnesses to her raging fits and near-raging fits to make all this credible even to her most loyal followers. There were often eye-witnesses to the kind of episodes related here but mostly not, because they occurred behind the four walls.
In the summer of 1963 we rented Teddy White's bay cottage in Fair Harbor on Fire Island, a long sliver of barrier beach on the ocean....
...After a late barbecue dinner we, Pepi and Mark all relaxed and soon it was eleven o'clock. I started thinking of bed. Mark and Pepi had already gone to sleep upstairs. And then it seemed like the house exploded.
Betty went wild. I do not remember what motivated this fit, or what preceded it, if anything. She could never stand being contradicted, even on the tiniest detail. She fought with nearly everyone. Argued with everyone - sooner or later. It could have been a political discussion that set it off or someone's assertion that she disagreed with. Or, it is possible, she might have sixth-sensed that I was attracted to our female guest. I made no obvious sign of that, but Betty always reacted hostilely to pretty women. Possibly it was as simple as that.
This episode started, as usual, with the decibel range of her voice rising. I tried as usual to calm her down. That did not deter her from turning her hysterical screaming into insane action. With the unbridled fury of a madman, she seized a narrow lamp base, the shade shoved to the floor, and proceeded to dart through the house using the lamp as a club, smashing the window panes one after the other after the other, screaming a stream of foul epithets at me. A cacophony of screeching and breaking glass resounded throughout the house."
I took off, fled from there, something I instinctively did, if possible, when she went into one of her crazy spells. My not being present deprived her of her target, often diminshing her fury....
It took all that day and another for a glazier to repair the windows – 27 panes of glass. I remember the number – 27, often wondering if Teddy White ever noticed and what he thought of his new glass.
That next morning no reaction from her. It was as if it had never happened. Except for the glazier's putty knife at work, life went on as usual. Pepi and brother Mark left that day and never returned to visit us at Fire Island again.
A really terrible episode occurred when in late summer of 1966 we made a weekend visit to my parents in Sharon, Mass. ...
Saturday night we left the kids at the motel to have dinner with an old friend of mine and his wife from Hingham, an historic New England town about twenty miles from Sharon. ...
Bob and Dottie had just returned from Yugoslavia where he had been invited by the government to confer with the blueberry commissar of that country. ...
At dinner that night he regaled us with a story of their trip. They had met the Yugoslav blueberry commissar in Debrovnik, ... The commissar arrived at the meeting on the following day with a volunteer translator in tow. It turned out to be Nikita Khrushchev, ...
After coffee and bill paying we said our goodbyes. We got in our car on the parking lot outside the restaurant and I started driving onto the highway back to the motel when Betty suddenly started screaming at me, "You never took me to Europe...you cheap sonofabitch, you never took me to Europe". I remember those words distinctly - they are etched in my brain because this episode was the most harrowing of any I have ever experienced in my life.
There had been no time for any argument to develop. We had little if any conversation in the interval between leaving the restaurant and reaching the car. This was truly spontaneous combustion.
The meaning of what she screamed is difficult to recall because it came out of her in such uncontrollable frenzied bursts. None of it made sense.
I slowed down and tried to calm her. "For Christsakes, Betty, stop this, stop this. What is this about?" But she was beyond logic. She was raging about this Europe thing, completely out of control.
With no letup in her fury she suddenly propped her back against the passenger side door and started kicking me furiously - while I was speeding along the highway. Then she lunged at my face with her nails. I felt my shirt being ripped and my chest bloodied.
That's how these fits usually happened - right out of the blue. Then, suddenly she opened the car door and threatened to jump out. "I'm getting out of this car", she yelled. That was a scenario I had become use to, her opening the passenger side door while I was driving - it had happened a number of times before.
This was sheer hell - here I am with my hands on the wheel, driving through the darkness, being furiously attacked by a raging woman, and the passenger door hanging out by its hinges. I managed somehow to hold her off with my right hand and to hold on to the wheel with my left. This is how I made my way back to the motel.
The moment I stopped in front of our bungalows she rushed out of the car running up and down the highway shrieking wildly. I went looking for her for fear she could get killed by the speeding cars, but lost track of her in the pitch black of the night.
I was standing by the curb peering into the darkness when suddenly she reappeared and started mauling me all over again with her claws. I fended her off, pushing her away as I did during these fits. That's how she acquired her "black eyes", just being pushed away. Eyes and faces are easily bruised. It doesn't take much, Just pushing her away can do it. It's like ribs -- it just takes a few pounds of pressure to crack a rib. In her case I often had to use some force simply to contain her.
I fled to the motel rooms....She came screaming after me pounding on the door hysterically, and then, I really couldn't believe this - I guess maybe I could - I heard the screen on the window tear and there she was climbing through the window, breaking the screen on her way. She landed on the floor, but by that time I had ran out of the cabin into the night. She followed me threatening to call the police. I was too embarrassed to ever call the police. But in this state nothing embarrassed her. "Here's a dime" I said, "Go right ahead and call them" By that time it was I who needed the police. The police finally came and took us both to the Sharon police station.
The sargeant at the desk looked me over, pointed to my gougings and asked, " Where did you get all that?' " It's pretty self-evident, isn't it" I answered. My wounds were far greater than hers. While she had minor bruises, I had bleeding wounds. He separated us - I went to my folks' house, she to the motel. This incident has to be among the records of the Sharon Police Dept. I am quite sure it was late summer of 1966.
The next day she acted as though nothing had happened. I often thought that she remembered nothing of these episodes much like an epileptic who is not consious during a seizure. She only knew what was in the present - that she had some black and blue marks and I think she actually believes to this day that she was abused, that I unilaterally beat her up. That was surely part of her insanity. It certainly wasn't sane.
This latter episode would have taken place at about the time that Betty Friedan was working on getting N.O.W. off the ground, perhaps just about at the time she was finalizing the draft of the 1966 Agenda of N.O.W., in her attempts to improve the lot of women.
However, what Carl Friedan perhaps doesn't realize is that if any of these incidents would have happened not even 30 years later he would have been arrested, likely thrown into and kept in jail until the time of his trial and would most likely have been barred from receiving any access to his children by having a restraining order placed against him — all on account of the successes his ex-wife had in promoting women's "rights."
Well, in love and war all things are fair. What nobler war could there be than the destruction of our families. If Betty Friedan's own family got destroyed in the process, and if a few – or a lot – of lies got told during and after the destruction of the Friedan family, what does it matter? It comes with the territory.
The New York Times promoted and published very biased reporting about Joseph Stalin's mass murder of Russian peasants. More than 14 million died, but the Times reported very favourably on the evolution of the "workers' paradise."
Privately, Duranty, the New York Times' correspondent in Russia at the time, stated that at least 10 million Russians had deliberately been starved to death, but said, "They're only Russians." However, in connection with that Duranty also coined the phrase that has become very popular, "You can't make an omelette without breaking eggs."
Officially, though, he manufactured (with the help of people like George Bernard Shaw) the myth that great and benevolent social changes were taking place in Russia. That's obviously a tradition that Betty Friedan perpetuates, this time in relation to getting women and not just mere workers "a better deal." As I said, even if the war is being waged against our families, in love and war all things are fair — although that appears to be true only in the minds of some people who apparently don't possess a full set of functioning faculties.
Nevertheless, after reading Carl Friedan's account of being married to a terrorist, I got the firm impression that, as Erin Pizzey said in her discussion paper "Working With Violent Women," one should not negotiate with terrorists and just keep his distance.
The consequences of our refusal to concede female contributions to violence are manifold. It affects our capacity to promote ourselves as autonomous and responsible beings. It affects our ability to develop a literature about ourselves that encompasses the full array of human emotions and experience. It demeans the right our victims have to be valued. And it radically impedes our ability to recognize dimensions of power that have nothing to do with formal structures or patriarchy. Perhaps above all, the denial of women's aggression profoundly undermines our attempts as a culture to understand violence, to trace its causes and to quell them.
— Patricia Pearson, When She Was Bad
Violent Women and the Myth of Innocence
|July 20th, 2008||#9|
Join Date: Jun 2008
Location: Mazonnawar Citadel
|July 27th, 2008||#11|
Join Date: Nov 2003
Blog Entries: 34
Please THINK before posting. If you'll notice, this entire subforum is set up to give white families a one-stop shop for specific information on how jews are behind the nasty things they notice in their everyday lives. The last thing we need in here are nasty porn quotes.
Don't post in these threads unless you have a serious contribution.
|July 28th, 2008||#12|
Join Date: Jul 2007
Letty Cottin Pogrebin
The Preview issue of Ms., which hit the newstands in January 1972, speaks volumes about the concerns of Second Wave feminism and the commitments of the magazine's five founding editors, myself among them.
The multi-armed, blue-skinned cover image – we purposely chose an iconic figure to avoid racial favoritism – embodies the burdens and obligations of the female role. Mother, worker, housekeeper, cook, car-pool driver, keeper of the social life, slave to time, seeker of beauty, object of the male gaze, she is weeping because she cannot do it all. She cries because her labor is unseen, taken for granted, unrewarded. She cries because she is dancing as fast as she can and has no energy left for herself. She is Everywoman, and she is exhausted.
Our goal at Ms. was to make such lives visible, to honor women’s work, and to expose the legal, economic, and social barriers that stand in the way of women’s full humanity. Ms. provided a forum where disparate voices – housewives, lesbians, political radicals, cancer survivors, victims of rape, violence, and incest, brave feminist trouble-makers – could be heard on issues that were being ignored by mainstream women’s magazines and papered over by “feminine” propriety in the public square. Ms. showcased women writers and artists. We publicized grass-roots organizations and local feminist leaders. We reported on street demonstrations, consciousness- raising groups, cutting-edge lawsuits, and legislative initiatives. We advocated for the beleaguered and the silenced. We were rabble-rousers. We helped make a revolution.
The cover lines on the Preview issue are illustrative of where we began: Gloria Steinem’s paean to sex pride and sisterhood. The fight to legalize abortion. Sylvia Plath’s luminous fiction. Jane O’Reilly’s epiphanic essay on housework. My piece on sex role stereotyping and how it squelches children’s dreams.
There is no question in my mind that my 20-year involvement in Ms. – like my 35-year commitment to the women’s movement, both secular and Jewish – is rooted in faith and family. I grew up in a home where advancing social justice was as integral to Judaism as lighting Shabbat candles. My parents, both passionate Zionists, were active volunteers in our synagogue and the wider Jewish community. Having learned from them to stand up for my dignity as a Jew, I suppose it was natural for me to stand up for my dignity as a woman, which, after all, is what feminism is all about.
Letty Cottin Pogrebin earned her B.A. from Brandeis University and became a writer and strong advocate for women’s rights in the early 1970s. In 1971, she was one of the founding editors of Ms. magazine, where she worked for 17 years, and a co-founder of the National Women’s Political Caucus. She was also a consultant on Free To Be You And Me, an album of non-sexist children’s stories and songs, and edited Stories for Free Children. When the United Nations International Women’s Decade Conference equated Zionism with Racism in 1975, Pogrebin was provoked to combat anti-Semitism within the women’s movement just as she fought sexism within Judaism. Over the last three decades, Pogrebin has been a fixture in feminist, Jewish, and Jewish-feminist causes, as well as an outspoken political activist on issues including hunger, the Israel-Palestine conflict, and Black-Jewish relations. She is a prolific author whose publications include Getting Yours: How to Make the System Work for the Working Woman; Growing Up Free: Raising Your Child in the 80s; Deborah, Golda, and Me: Being Female and Jewish in America; and Three Daughters.
I started working on this article in the fall of 1980, in response to the anti-Semitic incidents that had besmirched the United Nations conference in Copenhagen. I wanted to discover whether those outbursts were peculiar to women operating in an international context, or whether some comparable form of anti-Semitism existed among feminists in the United States. So I spent 18 months doing in-depth interviews with more than 80 women from all parts of the country and writing the piece entitled “Anti-Semitism in the Women’s Movement” that eventually appeared in the June 1982 issue of Ms.
The minute the magazine hit the newsstands, I was invited to discuss anti-Semitism on television and radio, at universities from Yale to UCLA, and at public forums sponsored by Jewish groups ranging from the New England Anti-Defamation League to the Jewish Center of Dallas. The article was reprinted twice and was photocopied innumerable times as a catalyst for friends and enemies to discuss the problem in classrooms, meetings, and living rooms from Anchorage to Miami, from Toronto to Jerusalem.
Things have changed since my article was published in 1982. An affirmative Jewish feminism has flourished in secular contexts. But while thousands of women have claimed or reclaimed their Jewishness in proud, positive ways, Jewish negativity and shame are also flourishing.
After evaluating the results of my anti-Semitism survey and writing the article for Ms., I saw the importance of being a public, affirmative Jew – even when ethnicity or religion “didn’t matter.” As much as I might wish for a world of universalist values and de-emphasized differences, I would no longer tolerate a women’s movement in which Jews are the only group asked to relinquish their own interests while other women were allowed to push their private agendas and subvert feminist ideals when it suited them. I would no longer assume all women were my sisters.
I still have universalist dreams – visions of one world without the rancors of nationalism, tribalism, and patriarchy – but now I dream them only when fully awake, and I take my inspiration not from some naive UNICEF greeting card but from a pluralist feminism founded on a mutual respect for each other’s “identity politics,” which include the particularities of culture, peoplehood, and history.
Adapted from Deborah, Golda, and Me, Crown Publishers, 1991.
|August 3rd, 2008||#13|
Join Date: Jun 2008
Location: Mazonnawar Citadel
Relevent story in a way in my jewspaper today about feminism and it's retarded goals to destroy civilization.
|October 6th, 2008||#14|
Join Date: Aug 2008
The Devil's Work: Feminism and the Elite Depopulation Agenda
February 20, 2002
by Henry Makow Ph.D.
As my readers know by now, I believe the world has for the last hundred years or more been in the grips of a conspiracy by an ultra rich elite whose goal is nothing less than the destruction of civilization, as we know it. I believe we are in the advanced stage of a gradual decline into a "New World Order" which combines monopoly capitalism with communist totalitarianism.
Believe me, this is an argument I would be delighted to lose.
We have been conditioned to scoff at the mention of conspiracy The idea that people might plan something without telling the intended victims is much too farfetched! Nor would they ever disguise their aim! My purpose is not to convert you to my view. Rather, I want you to seek information that either confirms or refutes it.
We are like the passengers on a bus that keeps having "accidents" which cause untold death and suffering. These are wars, depressions and epidemics etc. We have just completed the bloodiest century in human history: Auschwitz, Dresden, Ruanda, Hiroshima, Cambodia. Over a hundred million people were murdered, and that's not counting abortions.
We keep changing the 'driver' but the accidents do not cease. This is because the drivers all take their orders from the same diabolical source.
Because the human race keeps running off the road, we are not reaching our destination. The road is G-d's plan. For Christians, this is Jesus' Gospel of Love. The destination: to know G-d. Mankind evolved for this purpose. G-d wishes to be known by His Creation.
Our purpose is to know ourselves to be Divine. G-d is the principle of our evolution, both personal and collective. Truth and Goodness are Absolutes: they are G-d. All great religions teach us to listen for G-d's voice and obey it.
When we deny the existence of G-d, we are denying the principle of our own evolution and stunting our development. When we deny God, we deny ourselves. When we deny man's divinity, we open the door for genocide.
A reader "Pat" wrote last week that he has "a hard time believing that a group of elites could agree on anything, let alone a far reaching evil agenda...[It] seems like the process of achieving this agenda is too slow for any bad people...requires too much flawless, seamless, secretive, cooperation...The only entity with that kind of plan and patience with that kind of plan and patience would have to be the devil himself, wouldn't it?"
I replied that he was on to something. At the beginning of the 20th Century, huge fortunes were built by monopoly capitalists like J.P. Morgan and J.D. Rockefeller. The "D" stands for "devil." What is monopoly but the desire to "have it all," and to drive everyone else out of existence. Evil is the spiritual cancer that seeks to "fulfill" itself not in G-d, but in limitless material acquisition and sensual excess.
It was not a large leap for a J.D. Rockefeller to go from owning the oil industry, the pharmaceutical industry, the banking industry etc. to wanting to own the whole world. This is the reason that Rockefeller and his foundation have been in the forefront of the population "control" and eugenics movement. Ultimately the goal is to reduce the earth's population for the simple warped reason that the less there is for you and me, the more there will be for J.D. and his cronies.
The elite just loves birth control. Warren Buffet, Bill Gates, Ted Turner are among the ultra rich that have donated billions to spreading the gospel of contraception, abortion, and feminism using the United Nations and "US Aid." Rockefeller funded the invention of the pill, the IUD and owns the rights to the abortion drug RU-486. In the last 50 years, billions of public dollars have been spent on "family planning" designed to limit population by deceit and coercion, including compulsory abortion and infanticide. In "The War Against Population (1988)," Dr. Jacqueline Kasun writes that in 1981, a directory of population control agencies in Washington DC listed 92 private (but mostly publicly funded) agencies, 12 United Nations and 57 agencies of the US government (p. 198). "The real problem of government family planning is not one of families out of control but of planners out of control," she wrote (p.211).
For the same reason, the Elite is behind "sexual liberation" and "gay liberation." Through funding and media control, they make us regard sex as a recreation/physical release rather than as the expression of a spiritual bond (i.e. a loving marriage) resulting in children.
The Elite modus operandi is to finance and promote disgruntled minorities in order to destabilize and undermine the world. Feminism is a prime example. It pretends to be about giving women equal opportunity in the workplace when in fact it is devoted to discouraging women from seeking fulfillment in motherhood.
In the bible of modern feminism, "The Feminine Mystique" (1963) Betty Frieden makes this obscene comparison between housewives and Nazi concentration camp inmates:
"They were reduced to childlike preoccupation with food, elimination, the satisfaction of primitive bodily needs; they had no privacy, and no stimulation from the outside world. But above all, they were forced to spend their days in work which produced great fatigue...required no mental concentration, gave no hope of advancement or recognition, was sometimes senseless, and was controlled by the needs of others..."(306)
Clearly Frieden is talking about mothers. Comparing the nurturing of their children to the brutal slavery and poisoning of Auschwitz inmates is psychological warfare of the most vicious kind. Friedan, who hid the fact that she was a paid Communist activist, should have been denounced as a hate monger. Instead she was celebrated as the new oracle and received honorary degrees and fellowships at Harvard, Yale and Columbia. Saturday Review called her book "a scholarly work, appropriate for serious study" and anthropologist Ashley Montegu said it was "the wisest, sanest, soundest, most understanding and compassionate treatment of American woman's greatest problem."
Do we need further proof that the world is one-horse company town, and J.D. and his cabal own the company? They decide which politicians, universities and academics get funding, which books get published and reviewed, which movies get made. We are condemned to look into mirrors that don't reflect reality. That's why we are so skeptical of conspiracy. That's why most people on this web site don't get published. On the other hand, Eve Eisler, is reading her pornographic play "The Vagina Monologues" on HBO this month. This "play, " which features women looking at their genitals with hand mirrors and describing steamy scenes of lesbian sex with minors, masquerades as feminist empowerment. In fact, it is an invitation to lesbianism.
Feminism fits the elite's depopulation agenda. Since 1963, when "The Feminine Mystique" was published we have experienced an unprecedented breakdown in the family. More than half of all children are now born out of wedlock; the number of single parent households has tripled. In "The Broken Hearth," William Bennett writes: "Most of our social pathologies, crime, imprisonment rates, welfare, educational underachievement, alcohol and drug abuse, suicide, depression, STD's, are manifestations, direct and indirect, of the crackup of the American family (p.4)."
We are now suffering from underpopulation. The US birthrate has been cut from 4 to 2 children per woman, the European and Canadian is 1.5. (We need 2.2 just for replacement.) Russia (1.17 children) will see its population plummet from 145 million to 115 million by 2015. In the "Death of the West," Pat Buchanan argues that population decline is responsible for the inevitable extinction of the West.
Reproduction requires the most delicate care. In the case of human beings, the female must be prepared for motherhood and honored for her contribution to society. The male must be shown that the standard of manhood is to provide leadership and sustenance for mother and children. Both mother and father must be able to give their children intellectual and spiritual guidance.
Instead, in schools and universities, the tender shoots of feminine sexuality are crushed under the feminist jackboot. Young women are taught that heterosexual sex, marriage and family are inherently oppressive. Homosexuality on the other hand is an act of rebellion that is "chic" and "normal."
Frieden's comparison of mothers with the concentration camp inmates is pertinent. Betty Frieden, agent of the elite cabal, has put mothers in the concentration camp. Mothers!? The ultimate aim is genocide. The Elite want the world's population to be much smaller. Can there be any question that this is the devil's work?
|November 21st, 2008||#15|
Join Date: Oct 2008
Openly asserting a leftist platform, Women's Studies Department basically says there is no room for opposing views.
Momma tried to raise me better.
|May 5th, 2009||#16|
Join Date: Mar 2007
No jews, just right
Less talk, more action
|June 1st, 2010||#17|
Join Date: Jan 2010
Sorry to bust your bubble folks, but White European Women promote feminism just as much as Jews do. Indeed, they would have mainstreamed feminism to the point of hegemony - the point it is at today - without Jewish assistance.
Sooner or later you are going to have to confront the indigenous poisons circulating within own culture.
Project/obscure this as much as you want, it doesn't change the facts on the ground.
|June 1st, 2010||#18|
Join Date: Jul 2005
Location: San Jose, California
You are not facing the facts. The poisons circulating are all Jewish poisons.
|June 1st, 2010||#19|
Join Date: Jan 2010
|June 1st, 2010||#20|
Join Date: Jul 2005
Location: San Jose, California
You obviously know nothing about the subject. It's either that, or you are purposely telling lies.