[Majorityrights News] Trump will ‘arm Ukraine to the teeth’ if Putin won’t negotiate ceasefire Posted by Guessedworker on Tuesday, 12 November 2024 16:20.
[Majorityrights News] Alex Navalny, born 4th June, 1976; died at Yamalo-Nenets penitentiary 16th February, 2024 Posted by Guessedworker on Friday, 16 February 2024 23:43.
[Majorityrights Central] A couple of exchanges on the nature and meaning of Christianity’s origin Posted by Guessedworker on Tuesday, 25 July 2023 22:19.
[Majorityrights News] Is the Ukrainian counter-offensive for Bakhmut the counter-offensive for Ukraine? Posted by Guessedworker on Thursday, 18 May 2023 18:55.
A black parolee arrested for raping and bashing a white woman on the roof of his Bronx apartment building allegedly told a witness that she “deserved” the brutal attack because of slavery, according to court papers.
“She was a white girl. She deserved it because us minorities have been through slavery,” Temar Bishop, 23, allegedly said to someone who witnessed the bloodied 20-year-old woman after the assaults, according to a criminal complaint.
“This is what they used to do to us. This is what they did to us during slavery. They used to beat us and whip us.”
Temar Bishop, 23, was arrested by authorities on Friday in Virginia on a slew of charges connected to the early morning June 1 assault, which officials have deemed a hate crime, according to authorities.
The 20-year-old met Bishop — who was on parole after serving just over a year behind bars for robbery — around 5 a.m. and joined him on the rooftop of the public housing building on Alexander Avenue near East 137th Street in Mott Haven, police said.
Bishop allegedly punched her repeatedly before raping her, then continued his assault — kicking and punching her in the head and body until she fell unconscious, cops said.
He then fled, but returned with the unnamed witness — who saw the woman “laying on the roof landing with blood covering her face” — and then allegedly made the remarks about slavery, court documents say.
The woman was treated at an area hospital for several injuries, including a broken nose and broken teeth. She was also “vomiting blood,” the complaint states.
Police sources previously told The Post a Special Victims Division investigator described the attack as “one of the worst he’s ever seen.”
Bishop was charged with two counts of predatory sexual assault, attempted murder, rape, two counts of assault, sexual abuse, assault and a hate crime.
He was arraigned in Bronx court on Saturday, where he was ordered held without bail, a spokeswoman for the Bronx District attorney’s office said.
FILE - In this Nov. 22, 2017 file photo, pedestrians pass the storefront of Gibson’s Food Mart & Bakery in Oberlin, Ohio. A jury has awarded $11 million to a father and son who claimed Ohio’s Oberlin College and an administrator hurt their business and libeled them during a dispute that triggered protests and allegations of racism following a shoplifting incident.
(AP Photo/Dake Kang, File)
Oberlin College Racial Dispute
Market awarded $44M in racism dispute with Oberlin College
CLEVELAND (AP) — Owners of a market in a famously liberal town were awarded $44 million in damages this week in their lawsuit claiming Oberlin College hurt their business and libeled them in a case some observers said embodied racial hypersensitivity and political correctness run amok.
A jury in Lorain County awarded David Gibson, son Allyn Gibson and Gibson’s Bakery, of Oberlin, $33 million in punitive damages Thursday. That comes on top of an award a day earlier of $11 million in compensatory damages.
“Ladies and gentlemen, you have spoken,” Oberlin College attorney Rachelle Zidar told the jury Thursday before the larger award was announced, according to the Elyria Chronicle-Telegram . “You have sent a profound message. We have heard you. Believe me when I say, ‘Colleges across the country have heard you.’”
Oberlin College spokesman Scott Wargo declined to comment after the award was announced.
Problems between the Gibsons, their once-beloved bakery and the college began in November 2016 after Allyn Gibson, who is white, confronted a black Oberlin student who had shoplifted wine. Two other black students joined in and assaulted Gibson, police said.
The day after the arrests, hundreds of students protested outside the bakery . Members of Oberlin College’s student senate published a resolution saying Gibson’s had “a history of racial profiling and discriminatory treatment.”
When news of the protests spread online, bikers and counterprotesters soon converged on the town to jeer students and make purchases from Gibson’s. Conservatives derided the students on social media as coddled “snowflakes” with a mob mentality, while students attacked the store as a symbol of systemic racism.
The Gibsons sued Oberlin and the dean of students in November 2017, accusing faculty members of encouraging the protests. The lawsuit said college tour guides informed prospective students that Gibson’s is racist.
The Gibsons said the protests devastated their business and forced them to lay off workers. They said they haven’t paid themselves or other family members since the protests.
The three black students later pleaded guilty to misdemeanors and read statements in court that said Allyn Gibson’s actions weren’t racially motivated.
The school initially stopped doing business with Gibson’s, later resumed the relationship and ended it again when the Gibsons filed their lawsuit.
Oberlin has long been a bastion of liberalism. During the 1830s, it became one of the first colleges to admit blacks and women. During the 1850s, it became a stop on the Underground Railroad.
Today, about 15% of Oberlin’s 8,300 residents are black.
More recently, news articles quoted students decrying the school dining hall’s sushi and Vietnamese banh mi sandwiches as cultural appropriation.
The Gibsons’ attorneys said the college, which charges $70,000 a year for tuition and room and board, has an $887 million endowment and can easily afford to pay the family what they are owed.
Oberlin’s tree-lined campus is roughly 35 miles (56 kilometers) southwest of downtown Cleveland.
Home ownership has been called “the quintessential American dream.” Yet today less than 65% of American homes are owner occupied, and more than 50% of the equity in those homes is owned by the banks. Compare China, where, despite facing one of the most expensive real estate markets in the world, a whopping 90% of families can afford to own their homes.
Over the last decade, American wages have stagnated and U.S. productivity has consistently been outpaced by China’s. The U.S. government has responded by engaging in a trade war and imposing stiff tariffs in order to penalize China for what the White House deems unfair trade practices. China’s industries are said to be propped up by the state and to have significantly lower labor costs, allowing them to dump cheap products on the U.S. market, causing prices to fall and forcing U.S. companies out of business. The message to middle America is that Chinese labor costs are low because their workers are being exploited in slave-like conditions at poverty-level wages.
But if that’s true, how is it that the great majority of Chinese families own homes?
Ellen Brown is an attorney, chairman of the Public Banking Institute; author of twelve books including “Web of Debt” and “The Public Bank Solution.”
… 90% of families in the country own their home, giving China one of the highest home ownership rates in the world. What’s more is that 80% of these homes are owned outright, without mortgages or any other liens. On top of this, north of 20% of urban households own more than one home.
Due to their communist legacy, what they get for their money is not actually ownership in perpetuity but a long-term leasehold, and the quality of the construction may be poor. But the question posed here is, how can Chinese families afford the price tag for these homes, in a country where the average income is only one-seventh that in the United States?
The Misleading Disparity Between U.S. and Chinese Incomes
Some commentators explain the phenomenon by pointing to cultural differences. The Chinese are inveterate savers, with household savings rates that are more than double those in the U.S.; and they devote as much as 74% of their money to housing. Under China’s earlier one-child policy, many families had only one heir, who tended to be male; and home ownership was a requirement to score a wife. Families would therefore pool their resources to make sure their sole heir was equipped for the competition. Homes would be purchased either with large down payments or without financing at all. Financing through banks at compound interest rates doubles the cost of a typical mortgage, so sidestepping the banks cuts the cost of housing in half.
Those factors alone, however, cannot explain the difference in home ownership rates between the two countries. The average middle-class U.S. family could not afford to buy a home outright for their oldest heir even if they did pool their money. Americans would be savers if they could, but they have other bills to pay. And therein lies a major difference between Chinese and American family wealth: In China, the cost of living is significantly lower. The Chinese government subsidizes not only its industries but its families—with educational, medical and transportation subsidies.
According to a 2017 HSBC fact sheet, 70% of Chinese millennials (ages 19 to 36) already own their own homes. American young people cannot afford to buy homes because they are saddled with student debt, a millstone that now averages $37,000 per student and will be carried an average of 20 years before it is paid off. A recent survey found that 80% of American workers are living paycheck to paycheck. Another found that 60% of U.S. millennials could not come up with $500 to cover their tax bills.
In China, by contrast, student debt is virtually nonexistent. Heavy government subsidies have made higher education cheap enough that students can work their way through college with a part-time job. Health care is also subsidized by the government, with a state-run health insurance program similar to Canada’s. The program doesn’t cover everything, but medical costs are still substantially lower than in the U.S. Public transportation, too, is quite affordable in China, and it is fast, efficient and ubiquitous.
DNA tests have been used in Israel to verify a person’s Jewishness. This brings a bigger question: what does it mean to be genetically Jewish? And can you prove religious identity scientifically?
When my parents sent their saliva away to a genetic testing company late last year and were informed via email a few weeks later that they are both “100% Ashkenazi Jewish”, it struck me as slightly odd. Most people I know who have done DNA tests received ancestry results that correspond to geographical areas — Chinese, British, West African. Jewish, by comparison, is typically parsed as a religious or cultural identity. I wondered how this was traceable in my parents’ DNA.
After arriving in Eastern Europe around a millennia ago, the company’s website explained, Jewish communities remained segregated, by force and by custom, mixing only occasionally with local populations. Isolation and intermarriage slowly narrowed the gene pool, which now gives modern Jews of European descent, like my family, a set of identifiable genetic variations that set them apart from other European populations at a microscopic level.
This genetic explanation of my Ashkenazi Jewish ancestry came as no surprise. According to family lore, my forebears lived in small towns and villages in Eastern Europe for at least a few hundred years, where they kept their traditions and married within the community, up until the Holocaust, when they were either murdered or dispersed.
But still, there was something disconcerting about our Jewishness being “confirmed” by a biological test. After all, the reason my grandparents had to leave the towns and villages of their ancestors was because of ethno-nationalism emboldened by a racialized conception of Jewishness as something that exists “in the blood”.
The raw memory of this racism made any suggestion of Jewish ethnicity slightly taboo in my family. If I ever mentioned that someone “looked Jewish” my grandmother would respond, “Oh really? And what exactly does a Jew look like?”
Yet evidently, this wariness of ethnic categorization didn’t stop my parents from sending swab samples from the inside of their cheeks off to a direct-to-consumer genetic testing company. The idea of having an ancient identity “confirmed” by modern science was too alluring.
Not that they’re alone. As of the beginning of this year, more than 26 million people have taken at-home DNA tests. For most, like my parents, genetic identity is assimilated into an existing life story with relative ease, while for others, the test can unearth family secrets or capsize personal narratives around ethnic heritage.
But as these genetic databases grow, genetic identity is re-shaping not only how we understand ourselves, but how we can be identified by others. In the past year, law enforcement has become increasingly adept at using genetic data to solve cold cases; a recent study shows that even if you haven’t taken a test, chances are you can be identified by authorities via genealogical sleuthing.
What is perhaps more concerning, though, is how authorities around the world are also beginning to use DNA to not only identify individuals, but to categorize and discriminate against entire groups of people.
In February of this year, the Israeli newspaper Haaretz, reported that the Chief Rabbinate of Israel, the peak religious authority in the country, had been requesting DNA tests to confirm Jewishness before issuing some marriage licenses.
In Israel, matrimonial law is religious, not civil. Jews can marry Jews, but intermarriage with Muslims or Christians is legally unacknowledged. This means that when a Jewish couple want to tie the knot, they are required by law to prove their Jewishness to the Rabbinate according to Orthodox tradition, which defines Jewish ancestry as being passed down through the mother.
While for most Israeli Jews this simply involves handing over their mother’s birth or marriage certificate, for many recent immigrants to Israel, who often come from communities where being Jewish is defined differently or documentation is scarce, producing evidence that satisfies the Rabbinate’s standard of proof can be impossible.
In the past, confirming Jewishness in the absence of documentation has involved contacting rabbis from the countries where people herald or tracking genealogical records back to prove religious continuity along the matrilineal line. But as was reported in Haaretz, and later confirmed by David Lau, the Ashkenazi Chief Rabbi of Israel, in the past year, the rabbis have been requesting that some people undergo a DNA test to verify their claim before being allowed to marry.
For many Israelis, news that the rabbinical judges were turning to DNA testing was shocking, but for Seth Farber, an American-born Orthodox rabbi, it came as no surprise. Farber, who has been living in Israel since the 1990s, is the director of Itim, the Jewish Life Information Center, an organization that helps Israeli Jews navigate state-administered matters of Jewish life, like marriage and conversion. In the past year, the organization has seen up to 50 cases where families have been asked to undergo DNA tests to certify their Jewishness.
Those being asked to take these tests, Farber told me, are mostly Russian speaking Israelis, members of an almost 1 million strong immigrant community who began moving to Israel from countries of the former Soviet Union in the 1990s. Due to the fact that Jewish life was forcefully suppressed during the Soviet era, many members of this community lack the necessary documentation to prove Jewishness through matrilineal descent. This means that although most self-identify as Jewish, hundreds of thousands are not considered so by the Rabbinate, and routinely have their Jewish status challenged when seeking religious services, including marriage.
[...]
Boris Shindler, a political activist and active member of the Russian speaking community, told me that he believes that the full extent of the practice remains unknown, because many of those who have been tested are unwilling to share their stories publicly out of a sense of shame. “I was approached by someone who was married in a Jewish ceremony maybe 15, 20 years ago, who recently received an official demand saying if you want to continue to be Jewish, we’d like you to do a DNA test,” Shindler said. “They said if she doesn’t do it then she has to sign papers saying she is not Jewish. But she is too humiliated to go to the press with this.”
What offends Shindler most is that the technique is being used to single out his community, which he sees as part of a broader stigmatization of Russian speaking immigrants in Israeli society as unassimilated outsiders and second-class citizens. “It is sad because in the Soviet Union we were persecuted for being Jewish and now in Israel we’re being discriminated against for not being Jewish enough,” he said.
Ibid: But according to Yosef Carmel, an Orthodox rabbi and co-head of Eretz Hemdah, a Jerusalem-based institute that trains rabbinical judges for the Rabbinate, this is a misunderstanding of how the DNA testing is being used. He explained that the Rabbinate are not using a generalized Jewish ancestry test, but one that screens for a specific variant on the mitochondrial DNA – DNA that is passed down through the mother – that can be found almost exclusively in Ashkenazi Jews.
A number of years ago Carmel consulted genetic experts who informed him that if someone bears this specific mitochondrial DNA marker, there is a 90 to 99% chance that this person is of Ashkenazi ancestry. This was enough to convince him to pass a religious ruling in 2017 that states that this specific DNA test can be used to confirm Jewishness if all other avenues have been exhausted, which now constitutes the theological justification for the genetic testing.
For David Goldstein, professor of medical research in genetics at Columbia University whose 2008 book, Jacob’s Legacy: A Genetic View of Jewish History, outlines a decade’s worth of research into Jewish population genetics, translating scientific insights about small genetic variants in the DNA to normative judgments about religious or ethnic identity is not only problematic, but misunderstands what the science actually signals.
“When we say that there is a signal of Jewish ancestry, it’s a highly specific statistical analysis done over a population,” he said. “To think that you can use these type of analyses to make any substantive claims about politics or religion or questions of identity, I think that it’s frankly ridiculous.”
But others would disagree. As DNA sequencing becomes more sophisticated, the ability to identify genetic differences between human populations has improved. Geneticists can now locate variations in the DNA so acutely as to differentiate populations living on opposite sides of a mountain range.
In recent years, a number of high-profile commentators have appropriated these scientific insights to push the idea that genetics can determine who we are socially, none more controversially than the former New York Times science writer, Nicholas Wade. In his 2014 book, A Troublesome Inheritance: Genes, Race and Human History, Wade argues that genetic differences in human populations manifest in predictable social differences between those groups.
His book was strongly denounced by almost all prominent researchers in the field as a shoddy incarnation of race science, but the idea that our DNA can determine who we are in some social sense has also crept into more mainstream perspectives.
In an op-ed published in the New York Times last year, the Harvard geneticist David Reich argued that although genetics does not substantiate any racist stereotypes, differences in genetic ancestry do correlate to many of today’s racial constructs. “I have deep sympathy for the concern that genetic discoveries could be misused to justify racism,” he wrote. “But as a geneticist I also know that it is simply no longer possible to ignore average genetic differences among ‘races’.”
Reich’s op-ed was shared widely and drew condemnation from other geneticists and social science researchers.
In an open letter to Buzzfeed, a group of 67 experts also criticized Reich’s careless communication of his ideas. The signatories worried that imprecise language within such a fraught field of research would make the insights of population genetics more susceptible to being “misunderstood and misinterpreted”, lending scientific validity to racist ideology and ethno-nationalist politics.
And indeed, this already appears to be happening. In the United States, white nationalists have channeled the ideals of racial purity into an obsession with the reliability of direct-to-consumer DNA testing. In Greece, the neo-fascist Golden Dawn party regularly draw on studies on the origins of Greek DNA to “prove” 4,000 years of racial continuity and ethnic supremacy.
Most concerning is how the conflation of genetics and racial identity is being mobilized politically. In Australia, the far-right One Nation party recently suggested that First Nations people be given DNA tests to “prove” how Indigenous they are before receiving government benefits. In February, the New York Times reported that authorities in China are using DNA testing to determine whether someone is of Uighur ancestry, as part of a broader campaign of surveillance and oppression against the Muslim minority
While DNA testing in Israel is still limited to proving Jewishness in relation to religious life, it comes at a time when the intersection of ethnic, political, and religious identity are becoming increasingly blurry. Just last year, Benjamin Netanyahu’s government passed the Nation State law, which codified that the right to national self-determination in the country is “unique to the Jewish people”.
David Baruch Lau, Ashkenazi Chief Rabbi of Israel
Temar Bishop
Michael Levine-Clark / CC BY-NC-ND 2.0
