By Karl Radl, first published by Semitic Controversies. Reproduced with kind permission.
Alison Chabloz – the heroic lady who poked fun at the great shibboleth of modern times aka the so-called ‘Holocaust’ – was convicted of uploading ‘three grossly offensive’ songs on YouTube by a Magistrates Court presided over by Judge John Zani. (1) Zani is himself the descendant of Italian immigrants to the UK. (2)
Despite the assorted hype being used by jewish publications like Jewish News – the Times of Israel’s UK subsidiary – claiming that Zani’s verdict was damning. (3) The fact of the matter is that ‘Chabloz was convicted under section 127 of the Communications Act 2003 after District Judge John Zani found the material to be “grossly offensive”. There is no law specifically against Holocaust denial in the UK.’ (4)
While the Jewish Chronicle buried the following important observation at the very end of their article: ‘Because District Judge Zani’s ruling was at a magistrates’ court, it does not set a binding precedent.’ (5)
What the Chabloz trial marks is not the ‘criminalization’ of ‘Holocaust Denial’, but rather the revision of jewish tactics to suppress the discussion of uncomfortable facts relating to jews, Judaism and the state of Israel. All the way back to their ancestors in Imperial Germany; who tried – largely unsuccessfully – to prevent the criticism of the jews and Judaism. (7)
The jewish community wheeled all but one of their legal big guns to ‘take down’ a woman from a village in Derbyshire expressing her opinion on a historical event on the internet. We see Anthony Julius – Deborah Lipstadt’s barrister in her libel trial against historian David Irving – as well as other jewish community lawyers like Greg Callus and Adam Wagner weighing in. (6) The only one missing as far as I can see is Mark Lewis. (8)
This is hardly new in British history since the jewish community used similar tactics against Arnold Leese – a veteran of the First World War and noted veterinarian specializing in camel diseases – and his Imperial Fascist League (hereafter the IFL) in 1936. When Leese – along with his associate Walter Whitehead – wrote several articles for the IFL’s monthly magazine ‘The Fascist’, which argued that Jewish Ritual Murder was a real phenomenon. (9)
Similarly to Chabloz; the jewish community of the United Kingdom managed to get Leese convicted on a legal technicality for ‘causing a public mischief’, but this didn’t stop Leese’s activity and he published a book length defense of his views on Jewish Ritual Murder in 1938. (10) What stopped Leese’s activism the Second World War and the creation of Regulation 18B not the legal machinations of the jewish community.
The difference between Chabloz and Leese is threefold.
Firstly Chabloz is not a Fascist but rather a left-wing anti-Zionist and has a well-developed network of supporters within the pro-Palestinian community. This means that she is a less marginal figure than Leese was in the 1930s and since her trial has been covered in major media outlets like the liberal but fiercely pro-Israel newspapers: The Independent. (11) She has been given much more oxygen than Leese was. Since his conviction was only noticed by anti-fascist periodicals and local newspapers without any of the sensation that Chabloz’s trial has generated.
Secondly Chabloz has the distinct advantage that she is taking a public stand for an intellectual position that is backed up by some of the most detailed micro historical research that has ever been done by the likes of scholars by Thomas Kues and Carlo Mattogno. She also has the internet which allows people who have heard about her views to ascertain for herself why she ‘denies the Holocaust’ or ‘opposes Israel’.
Thirdly and perhaps most importantly Chabloz has the distinct advantage that the jewish community of twenty-first century Britain is not nearly as careful or circumspect as that same community in the 1930s. The jewish community of Leese’s day did not dare to advocate the wholesale prosecution of their critics, but chose to pick their battles relatively carefully. The jewish community of today however has no such tact.
Most notably Gideon Falter of the pro-Israel lobbying group ‘Campaign against Antisemitism’ has made it very clear that he holds it to be the Crown Prosecution Service’s job to be to hunt down any and all critics of jewry and imprison them for daring to commit the cardinal sin of lèse-majesté. (12)
This is the difference because while Leese could only count on a relatively few supporters. Chabloz can count of hundreds if not thousands of activists. The clear injustice of convicting her on a legal technicality for an offence that is not in any way illegal according to the law of the land and then using that conviction to openly demand wholesale censorship is not going to de-radicalise Chabloz’s supporters.
In fact it is going to radicalise them and force them to ask uncomfortable questions about who is the real enemy of the Palestinian people.
Is it just the ‘Zionists’ or is it the jews?
That in turn is going to force the anti-Zionist left – as it has with jewish anti-Zionists like Gilad Atzmon and Paul Eisen – to re-evaluate their critique of the Israel Lobby to a critique of the jewish lobby.
Facts are facts and when you are confronted with a monstrous injustice on the scale of the Chabloz trial. Then it is almost impossible for a moral anti-Zionist not to see – as the old Cross Winds Collective did when they formed the late lamented ‘Jewish Tribal Review’ – that the Palestinians don’t have a Zionist problem.
They have a jewish problem.
Hence Chabloz’s conviction by an obscure District Court judge on a legal technicality could well become the point that future historians identify as the turning point in the struggle for a saner, safer world.
(2) https://www.ancestry.co.uk/name-origin?surname=zani ; http://oxfordindex.oup.com/view/10.1093/ww/9780199540884.013.U42244
(7) Marjorie Lamberti, 1978, ‘Jewish Activism in Imperial Germany: The Struggle for Civil Equality’, 1st Edition, Yale University Press: New Haven, pp. 105-122
(9) Gisela Lebzelter, 1978, ‘Political Anti-Semitism in England 1918-1939’, 1st Edition, MacMillan: London, p. 82
(10) You can read this for yourself at the following address: http://www.jrbooksonline.com/PDFs/Jewish%20Ritual%20Murder%20JR.pdf