This Lauren Southern video shows Jewish lawyer Ariel Ricker admitting that her organisation instructs fake refugees on how to pretend to be real refugees so they invade Europe successfully. Part of the instruction involves showing them how to pray like Christians and telling them to say that their favourite holiday is “Christmas, the day our Lord and Saviour was born.”
Ariel Ricker is also the author of an academic essay called “The Transience of the Jewish Homo Viator”, full of hilariously pseudo-intellectual gobbledygook, choice excerpts of which appear below.
The terrorist tactics of the Secret State Police, the Geheime
Staatspolizei, (“Gestapo”) included impromptu invasions and unannounced searches of the home. As stated in Feldman’s analysis of symbolic and literal state condoned brutality, “Violence of a certain magnitude and directed at specific sites of symbolic
anchorage is privileged vehicle for opening a symbolic order to the exigencies of decentering diachronic process.” These tactics introduced into previously designated locus of domesticity a vehement assault which, as intended, was not forgotten once ostensible aims were achieved.
This process of conscious deprivation resulting in containment and vulnerability was manifested in other, variegated ways – from the legal, to the visible, and even the linguistic. While its use during the Nazi regime was novel, the term “Entjudung” was nonetheless first articulated in the notes of intellectual Eugen Dühring in 1881. It was first adopted in 1939 to refer to the removal of Jews from the economic life of Germany.
However, by 1940, it had come to stand for the permanent excision of Jews in the society at large. Despite the linguistic coyness of Nazi officials regarding the Jews, the intent to remove these “cancerous ulcers” and “supernumerary eaters” was made blatantly clear in policies and local statutes. Or in the words of one virulent Nazi poster in early 1920, “We fight the Jews as they cause a racial tuberculosis of nations, and we are convinced that convalescence can only begin when this bacteria has been removed.”
For the homo viator, the home and other pure zones were shaped into permanent vicinities of both potential and realized danger; locales which did not even bear the guise of safety or permanence. For example, the first decree which forcibly removed the Jew from the home was in July 1938, permitting German landlords to terminate leases for Jewish doctors’ apartments as long as the landlord could provide a certificate proving that the tenant could live elsewhere.
In November 23, 1939, Hans Frank ordered all Jews in Poland over ten years old to wear the Star of David on a band on the right arm. On September 1, 1941, this edict altered slightly to include Jews within Germany who were to wear a badge of the Star of David over the left breast. Such a decree exemplifies the idea of “telling”, or the use of signs as a means of identification in order to differentiate and organize the unwanted other from the self for the purpose of avoiding contact even while maintaining suspicious surveillance. Due to the statutes which bound Jews to bearing these bands of the Star of David, the body constantly betrayed its owner, casting it into a state of unyielding threat of physical harm from Nazis and, further isolation from other persecuted Jews.