Who are the Israelis?

"The people demand, the leadership commits itself: sovereignty!"
A moment before the primaries in the Likud, the sovereign movement is issuing yet another call for the support of voters who have declared and committed themselves to advancing the vision of sovereignty in Judea and Samaria during the next term.

In this context, the movement produced a video in which senior Likud figures and candidates in the primaries express a firm stance on the vision of sovereignty. This video joins previous calls made by the movement in large distribution groups of Likud voters and supporters of settlement in Judea and Samaria.

The movement noted with satisfaction the centrality of the vision of sovereignty in a large number of campaigns of candidates for primaries in the ruling party, the Likud. "The leadership of the entire national camp and the leadership of the Likud in particular understood its role in leading a national Zionist and historical vision, not only by rejecting the dangerous ideas of the left.

The leaders of the movement, Yehudit Katzover and Nadia Matar, continue to say: "The Likud and the national camp are in power for a long time and now it has to prove that it has the power to control and outline a historical political path that not only inhibits the ideas of the left, The next term is a real test for the leadership of the national camp. "

Members of the movement mention some of the quotes that accompanied the Likud's internal election campaign and dealt with the vision of sovereignty and a commitment to advance it in the next term:

Knesset Speaker Yuli Edelstein said in an interview with Udi Segal in "Before the News" (Channel 13): The next term will be characterized by advancing the vision of Israeli sovereignty in Judea and Samaria. Until a few years ago, the vision seemed detached from reality and today it is a consensus in the national camp. In an interview with Yisrael Hayom, Edelstein said: "The 21st Knesset will begin to apply Israeli sovereignty over Judea and Samaria, at least I will do everything in my power to make this happen."

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Arutz Sheva
 
Interview with Amir Ohana - Chairman of the Israeli 'Likud' Party LGBT Group

 
A new poll by Israel's public news agency, Kan, indicates most Israelis want to see the attorney general's decision on whether or not indict Netanyahu before the election day on April 9. Plus, long-time politician Tzipi Livni appears to be slipping in the polls, so much that she might not be in the next parliament. Jerusalem Post columnist Jeff Barak analyzes.


 
The power of Jewish pride in the Soviet dungeon
Prisoner of Zion Joseph Mendelovich describes some of his feelings in the Soviet dungeon during the Six-Day War and tells how Jewish pride affected his fellow cell mates

We learned that the exodus from Egypt was in the name of the Hashem, the Creator of the worlds, not only in the name of Sh-D-Y which takes from existing systems. Just as the sixth day of the creation of the world was completed only on the sixth of Sivan on the day of the giving of the Torah, so too the exodus from Egypt was a new creation of the world.

It is not only the Israelites who have emerged from slavery to freedom, but a reality of freedom has been created when man does not rule over a person who is bad for him. Although the dimension of freedom is alive and experienced by everyone and every nation according to its level, an option of freedom that didn't exist was created.

Since then, Israel has brought redemption to humanity. In the revival of Israel's independence in 1948, a British empire began to disintegrate, and the colonies of independent states arose in Africa and Asia, each according to its value and wisdom.

The Six-Day War brought a message to the occupied peoples under a Soviet yoke since World War II.

The Six-Day War was not only an outlet for Israel, but a sign that Soviets and Soviet weapons could be won, perhaps here in Israel they did not know the true meaning of victory, but other nations understood and learned.

"Prague Spring" and the establishment of a labor movement in Poland (Solidarity) was the result of the victory of the Six Day War. I remember how we, members of the Jewish underground in the Soviet Union, listened to the broadcasts of a revolutionary process in the Czech Republic, when the leaders of the uprising there appeared before their public in uniform of the Israel Defense Forces.

The enemies understood this as well. My cousin, Dr. Menachem Gordin, told me that on the day of the Soviet invasion of the Czech Republic, he was called for questioning by the KGB.

According to him, a building of the KGB in Riga was noisy, and the interrogators did not have time to "take care of it." One of the officers entered the room, where he was detained and released "our forces invaded the Czech Republic."

"We will finish with the nationalists in the Czech Republic and then we will also deal with nationalist Jews in Russia," he said.

It's just the connection. I saw too. When my cousin came back from the interrogation and told me, I punched my fist and said to myself, "They will not break us, we will win." "You are by force, we are also by force."

It was near the start of preparations for a "wedding operation" - an attempt to take over a Soviet plane demonstratively, provoke unrest all over the world and break through the Iron Curtain.

Although my main goal was to bring redemption to the Jewish people in the Russian exile, my struggle was to avenge the Soviets for the violence against the Czech people and the return of the war.

Our Jewish struggle brought salvation to the peoples of the Soviet occupation. They had a sign that it was possible to fight against the Soviet Union.

After the Leningrad trial in December-January 1971, my sister Eva returned from the Riga trial to work as a midwife at the Latvian main hospital.

She apologized to the head nurse for her absence from work. "What are you talking about, dear Eva, what an apology, we are proud of you."

A paradoxical situation arose when the Latvians under the Soviet occupation took pride in the Jews who had sacrificed their lives in the struggle against Soviet tyranny.

Those Latvians who murdered all the Jews in their country during World War II, now proud of us - that they saw a ray of light for the restoration of their independence.

"You Jews are a symbol and hope for us in the struggle for Ukrainian independence," said Alex Lukinenko, one of the leaders of the Ukrainian movement at the time.

And we, the prisoners of Zion, received a lot of support from Ukrainian and other young people in the Siberian pens, when they were the majority of the prisoners in these places.

Soviet experts admit that the struggle for the immigration of Jews from the Soviet Union was one of the decisive factors in the collapse of this evil empire. Thus we brought a gala to all oppressed peoples of the Soviet Union, the Berlin Wall did not fall before my friends and I reached the walls of Jerusalem and the Western Wall.

The people of Israel - a light unto the nations. Prophesied about it 2800 years ago by prophet Isaiah... We too should sometimes remind ourselves, so that we know the magnitude of responsibility imposed by Hashem.

Hakol HaYehudi 20.01.2019

BE757A61-804D-488E-8AB9-4660EB8FD7DD.jpg

(Photo from Museum of the Jewish nation, Beit HaTfuzot)
 
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WHEN ETHIOPIAN JEWS TRIED TO SAVE EUROPEAN JEWS FROM HOLOCAUST
Ethiopian Jews suffered under the Italian occupation but by 1943 they were able to reach out to the emperor to suggest hosting Jews fleeing Europe.

In August 1943, at the height of the Holocaust, Ethiopian Jewish leaders approached the Emperor Haile Selassie of Ethiopia with a daring proposal. They asked him to help Jews in Europe flee to Ethiopia and assist Jewish refugees by hosting them in Ethiopian Jewish villages.

Three months after the Warsaw Ghetto uprising and two months after all four of the Auschwitz crematoria were functioning, The Palestine Post, as today’s Jerusalem Post was then called, published an article detailing Jewish immigration to Ethiopia. “Possibilities of Jewish immigration into Abyssinia were discussed by the Ethiopian Minister in London with Mr. Harry Goodman and Dr. Springer of Agudath Israel,” the August 8, 1943 article says. “A leading member of the Falasha (black Jewish) community expressed the desire to assist European Jewry and to welcome them in Falasha towns.” Falasha was the term used to describe Jews in Ethiopia at the time.

Discussions were ongoing in Addis Ababa where the emperor, who had returned to Ethiopia in May 1941 after it was liberated from Italy with British help, was showing support for the plan. 1,500 Greek refugees, among them Greek Jews, had arrived in Ethiopia in 1943, the article says.

Selassie had stayed at the King David Hotel in Jerusalem in 1936 and was familiar with the Jewish minority in his country. He also worked closely with Orde Wingate, the British officer who was a passionate Zionist and who led the Gideon Force, which defeated the Italian fascist army in Ethiopia. Ethiopian leaders and the Ethiopian Jewish community were therefore familiar with the local Jewish community and the plight of Jews worldwide at the time.

full article: When Ethiopian Jews tried to save European Jews from the Holocaust
192377

(photo credit: Don Robinson)
 
The Middle East Report - Exclusive Interview with Israel’s Deputy Foreign Minister Tzipi Hotovely

 
Israel's Jewish Indigenous Land Rights: A Conversation with Nan Greer, Part 1 (Judean Rose)

The curriculum vitae of Nan Marie Greer, Ph.D. at eight pages long, is as long your arm (or more probably, your legs). It seems there’s nothing she can’t do, and she does it all extremely well. Currently, an adjunct lecturer at the University of Redlands in California, Greer teaches cultural and environmental anthropology in addition to indigenous land rights.

Nan reached out to me and my husband a few years back, introducing herself. She wanted help exploring the indigenous rights of the Jewish people, which she felt needed to be—deserved to be—enshrined in law. Impressed with her sincerity and her knowledge, we promised to do whatever we could to help her.
This two-part interview lays out Nan Greer’s vision for the people of Israel. That vision points to a resolution to territorial disputes between Arabs and Jews, the protection of both Jewish and Arab rights, and the rights of indigenous peoples everywhere. Of course it all sounds far-fetched until you read what Nan Greer has to say. And then it all makes perfect sense.

Judean Rose: What does it mean to be an indigenous people? Are the Jews an indigenous people?
Nan Greer: The ILO Convention 169 and the U.N. working definitionare the most utilized and notable documents referring to indigenous people, with the U.N.D.R.I.P. established to identify rights of indigenous people under international law. ILO Convention 169, finalized in 1989 has not been revised to contain the U.N. definition of indigenous, listed on their websites and formal documents. However, ILO Convention 169 states: “Article 1: This convention applies to…”, it DOES NOT state, this convention “DEFINES” indigenous.
All but one organization of the U.N. maintains the definition developed by Martinez Cobo as published in U.N. documents and websites. UNESCO is NOT consistent with other U.N. organizations, and fails to utilize the U.N. working definition of indigenous.
For the purposes of international litigation, a working definition of indigenous people was established and published in U.N. policy documents and websites deriving from José Martinez Cobo’s definition:
  1. Self-identification as indigenous people at the individual level and accepted by the community as their member;
  2. Historical continuity with pre-colonial and/or pre-settler societies;
  3. Strong link to territories and surrounding natural resources;
  4. Distinct social, economic, or political systems;
  5. Distinct language, culture, and beliefs;
  6. Form non-dominant groups of society; and,
  7. Resolve to maintain and reproduce their ancestral environments and systems as distinct communities.
Critical to this definition is the identification of indigenous people having a language and belief system distinct to the area claimed in its ancestral land rights, and not generalizable to other areas, such as Arab-Muslim groups claiming lands in multiple nation-states throughout the Middle East.

Judean Rose: Why is it important for Jews to be accepted as an indigenous people? What are the implications of being indigenous to Israel?
Nan Greer: Currently, the observer state of Palestine has introduced several measures that are replicas of specific articles of rights in the UNDRIP However, they have never signed the UNDRIP, nor attempted to use the UN definition of indigenous in international circles - wisely so, as they fall outside the bounds of this critical, widely-used, and internationally recognized definition.

While the P.A. has not pushed for legal recognition of its Arab-Muslim people as indigenous, they have been awarded approximately U$1.8 billion for legal fees directed at attacking Israel in international and national courts. If both Israel and the international community allow populations of merely “long-standing presence” to declare themselves indigenous, while not having a language, culture, or religion distinct to the geographical locale/nation-state, it allows them to jeopardize indigeneity everywhere. This ultimately leads to the justification of colonial domination of indigenous people throughout the world - a risk that is simply not acceptable to the U.N. and the international community.

As such, the opportunity exists for Israel to protect the indigenous Jews, and to delineate and protect communities of long-standing presence in a manner not recognized under current colonial and political formations. Indeed, much of the Arab-Muslim population has been colonized by highly politicized P.A. structures aimed at the elimination of the Jewish indigenous nation, using the Arab population, as it were, in a political war - threatening children utilized as soldiers and human shields in war, impoverishing families, and promoting lifestyles of terror. Under international law, Druze, Bedouin, and other Arab groups may not be considered indigenous as they do not have a language and religious beliefs distinct to Israel. However, they deserve a humanitarian approach outside the bounds of corruption of the current P.A. and Gaza political arrangement. Ultimately, adjudicating each land dispute and presence claim of a given group ought to occur in the legal system of the nation state, not outside of the country of Israel.

Judean Rose: Tell us about your work with other indigenous peoples.
Nan Greer: I have worked with the Mayangna and Miskitú of Central America for over 25 years now - and I continue to work with them to this day. Initially, I worked with these groups on a consultation for writing a land law that would help them to protect their lands (Law 445, Nicaragua), which defined the indigenous right to land, outlined a procedure for making a traditional land claim, and determined a phase of normalization of land tenure in the indigenous autonomous regions of the North Atlantic Autonomous Region (RAAN) and South Atlantic Autonomous Region (RAAS).

Read full article here
 
Israel Opens Virtual Embassy in Gulf States

This is just at the top, communication on the daily basis between simple Israelis and citizens of the neighboring countries is becoming more and more widespread on the social media.
In the recent years Israeli TV channels (I24News Arabic for example) were established especially to initiate a dialogue with the Arab nations, Israelis are becoming regular guests on Arab media.

 
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rylah said:
Israel's Jewish Indigenous Land Rights: A Conversation with Nan Greer, Part 1 (Judean Rose)

The curriculum vitae of Nan Marie Greer, Ph.D. at eight pages long, is as long your arm (or more probably, your legs). It seems there’s nothing she can’t do, and she does it all extremely well. Currently, an adjunct lecturer at the University of Redlands in California, Greer teaches cultural and environmental anthropology in addition to indigenous land rights.

Nan reached out to me and my husband a few years back, introducing herself. She wanted help exploring the indigenous rights of the Jewish people, which she felt needed to be—deserved to be—enshrined in law. Impressed with her sincerity and her knowledge, we promised to do whatever we could to help her.
This two-part interview lays out Nan Greer’s vision for the people of Israel. That vision points to a resolution to territorial disputes between Arabs and Jews, the protection of both Jewish and Arab rights, and the rights of indigenous peoples everywhere. Of course it all sounds far-fetched until you read what Nan Greer has to say. And then it all makes perfect sense.

Judean Rose: What does it mean to be an indigenous people? Are the Jews an indigenous people?
Nan Greer: The ILO Convention 169 and the U.N. working definitionare the most utilized and notable documents referring to indigenous people, with the U.N.D.R.I.P. established to identify rights of indigenous people under international law. ILO Convention 169, finalized in 1989 has not been revised to contain the U.N. definition of indigenous, listed on their websites and formal documents. However, ILO Convention 169 states: “Article 1: This convention applies to…”, it DOES NOT state, this convention “DEFINES” indigenous.
All but one organization of the U.N. maintains the definition developed by Martinez Cobo as published in U.N. documents and websites. UNESCO is NOT consistent with other U.N. organizations, and fails to utilize the U.N. working definition of indigenous.
For the purposes of international litigation, a working definition of indigenous people was established and published in U.N. policy documents and websites deriving from José Martinez Cobo’s definition:
  1. Self-identification as indigenous people at the individual level and accepted by the community as their member;
  2. Historical continuity with pre-colonial and/or pre-settler societies;
  3. Strong link to territories and surrounding natural resources;
  4. Distinct social, economic, or political systems;
  5. Distinct language, culture, and beliefs;
  6. Form non-dominant groups of society; and,
  7. Resolve to maintain and reproduce their ancestral environments and systems as distinct communities.
Critical to this definition is the identification of indigenous people having a language and belief system distinct to the area claimed in its ancestral land rights, and not generalizable to other areas, such as Arab-Muslim groups claiming lands in multiple nation-states throughout the Middle East.

Judean Rose: Why is it important for Jews to be accepted as an indigenous people? What are the implications of being indigenous to Israel?
Nan Greer: Currently, the observer state of Palestine has introduced several measures that are replicas of specific articles of rights in the UNDRIP However, they have never signed the UNDRIP, nor attempted to use the UN definition of indigenous in international circles - wisely so, as they fall outside the bounds of this critical, widely-used, and internationally recognized definition.

While the P.A. has not pushed for legal recognition of its Arab-Muslim people as indigenous, they have been awarded approximately U$1.8 billion for legal fees directed at attacking Israel in international and national courts. If both Israel and the international community allow populations of merely “long-standing presence” to declare themselves indigenous, while not having a language, culture, or religion distinct to the geographical locale/nation-state, it allows them to jeopardize indigeneity everywhere. This ultimately leads to the justification of colonial domination of indigenous people throughout the world - a risk that is simply not acceptable to the U.N. and the international community.

As such, the opportunity exists for Israel to protect the indigenous Jews, and to delineate and protect communities of long-standing presence in a manner not recognized under current colonial and political formations. Indeed, much of the Arab-Muslim population has been colonized by highly politicized P.A. structures aimed at the elimination of the Jewish indigenous nation, using the Arab population, as it were, in a political war - threatening children utilized as soldiers and human shields in war, impoverishing families, and promoting lifestyles of terror. Under international law, Druze, Bedouin, and other Arab groups may not be considered indigenous as they do not have a language and religious beliefs distinct to Israel. However, they deserve a humanitarian approach outside the bounds of corruption of the current P.A. and Gaza political arrangement. Ultimately, adjudicating each land dispute and presence claim of a given group ought to occur in the legal system of the nation state, not outside of the country of Israel.

Judean Rose: Tell us about your work with other indigenous peoples.
Nan Greer: I have worked with the Mayangna and Miskitú of Central America for over 25 years now - and I continue to work with them to this day. Initially, I worked with these groups on a consultation for writing a land law that would help them to protect their lands (Law 445, Nicaragua), which defined the indigenous right to land, outlined a procedure for making a traditional land claim, and determined a phase of normalization of land tenure in the indigenous autonomous regions of the North Atlantic Autonomous Region (RAAN) and South Atlantic Autonomous Region (RAAS).

Read full article here
Click to expand...
rylah said:
If both Israel and the international community allow populations of merely “long-standing presence” to declare themselves indigenous, while not having a language, culture, or religion distinct to the geographical locale/nation-state,
Click to expand...
So you are saying that the people in Latin American countries cannot be indigenous because they do not have distinct languages, religions, or cultures?
 
P F Tinmore said:
So you are saying that the people in Latin American countries cannot be indigenous because they do not have distinct languages, religions, or cultures?
Click to expand...

The indigenous peoples of "Latin" America DO have distinct languages, religions and cultures. There are many pre-invasion, pre-colonizing cultures there.

Those belonging to the invading and colonizing cultures are not indigenous. Doesn't mean they don't have communal and individual rights, just they do not meet the definition of indigenous.

The definition of indigenous requires the origin of a culture in that place and not elsewhere.
 
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