by Dr. Clemens Heni
On September 11, 2001, Islamist suicide killers murdered almost 3,000 people in New York when two hijacked airplanes were flown into the twin towers of the World Trade Center. Broad segments of German society reacted to this event with comments such as “Sowas kommt von sowas” (roughly: “what goes around comes around,” whereby the speaker expresses sympathy for something unnamed, yet understood, while distancing him/herself from it), a saying which the PDS (Partei des demokratischen Sozialismus, the Leftist party which evolved from the ruling East German SED, the Sozialistische Einheitspartei Deutschlands, now called “Die Linke,” “the left”) even used as a slogan.
The reference to the 19th century is not all that far away; the antisemitic images of Mammon, Moloch and Ahasver are still alive. It became apparent after 9/11 that anti-Ahasver texts of the German left had contributed to ideology formation since the 1970s:
“Of course: I simply cannot call a nation ‘my own’ as long as country estates, factories and urban land ownership are not ‘nationalized’ as well, that is, that they belong to those whose work created them. Is it for this reason that terms such as ‘homeland,’ ‘fatherland’ are beneath our dignity, once and for all? Our leftist laborer of the superstructure knows: There is nothing more homeless, more rootless, more like Ahasver, than capital. It hurries around the globe, seeking tax shelters, low-wage countries and a cemetery-like climate for investments, where it can fatten up on the work of others,”
wrote Hermann Peter Piwitt
[81], longtime writer for the most important left-wing magazine in the Federal Republic, Konkret, in a 1978 volume in Wagenbach Verlag’s Tintenfisch series, which was popular among writers and members of the Left and the alternative scene, expressing what German leftists think about Jews without even mentioning them. Former Federal President Johannes Rau, too, a devout Protestant and politician of the Social Democratic Party, spoke of “capitalist Mammon.”
[82] But far more: in fighting Israel, anti-Zionists are struggling against the “ideelle Gesamtjude”
[83] [Israel as collective Jew]:
“From the previous, isolated Jewish outsider in the midst of a non-Jewish population evolved a Jewish outsider state in the midst of a non-Jewish community of states.”
[84]In doing so, National Socialism is compared or equated more and more with the US or Israel. In addition, such ‘committed individuals’ seek to liberate and cleanse the world from ‘unrestrained capital,’ from ‘turbo-capitalist financial jugglers.’ “The stock exchange was the first place to be opened again in the disaster area. A symbol? Mammon over mind?” is what not only Horst Mahler
[85], a Neo-Nazi and Holocaust denier and good friend of Iran, but also leftist radicals
[86] of the ‚Infoladen‘ (a small, radical left cultural center) Tübingen say. What historian Rose analyzes conceptually for the 19th century with his triad of Ahasver, Moloch and Mammon, is still virulent even after Auschwitz, after the “Zivilisationsbruch” (“rupture of civilization,” Dan Diner) and is activated more and more as a sketch of a movement passed off as a revolution, a liberation of all of humanity.
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