(This takes 4¾ minutes to read.)

I have spoken before on how Zionism feels like a Crusade, but the more that I learned about the Crusades, the more parallels that I noticed between them and the Herzlian occupation of Palestine. Therefore, I wish to make a sequel to my original topic.

There are some differences between the two occupations. Notably, the Kingdom of Jerusalem lasted from 1099 to 1291, whereas the so-called ‘State of Israel’ lasted from 1948 and shall most likely collapse before the 2030s; the Crusader occupation lasted much longer. The most important motivation for the Crusades was reducing overpopulation, whereas Herzlianism aims to liquidate the Jewish diaspora (though one could argue that managing overpopulation figures into that, too). Lastly, the Crusades were maybe deadlier than Zionism… but I can’t so sure on that one.

I feel that the similarities outnumber the differences, though. What you are about to read are some striking parallels between the Crusades and Herzlianism. Quoting John Beavers’s ‘Crusader Colonialism: Descriptio Terrae Sanctae and the Coloniality of the Latin Kingdom (1099–1291)’:

In embarking on the First Crusade, Pope Urban II aimed for the displacement of all Turks, pagans (including Muslims), and non-Latin Christians. The stated purpose of such mass displacement was to purify the Holy Land and make it suitable for Latin stewardship.⁴⁴

Perhaps given the spiritual significance of the Holy Land, this policy’s overtly sectarian nature was not condemned as forced conversion unlike Castilian settlement. Despite no universal policy of either ethnic cleansing or mass conversion, both did occur in the Latin Kingdom on a localized scale.⁴⁵

Major cities along the Syrian and Palestinian coast were often the sights of devastating massacres, where crusaders targeted Muslims and Jews specifically. Jews and Muslims were also forbidden from residing in Jerusalem during Frankish rule.

Much like Castilian settlement, Frankish rural settlements were also established in depopulated areas, though this displacement was the result of locals fleeing violence during wartime rather than a concerted, organized effort after the fact.

The deficit of European settlement in the Latin Kingdom necessitated the preservation of local populations where possible, however settlements in depopulated areas were nevertheless established.

Anybody who has read The Ethnic Cleansing of Palestine or the United Nations’ position on the Nakba should quickly recognize how familiar this looks. The only significant difference is that the medieval displacement was less extreme in practice.

Burchard presents Muslims as inherently invasive with no legitimate form of belonging, while he does not characterize local Christians in similar regards.⁸⁶ By claiming that the majority of the East is Christian, Burchard further alienates Muslims by characterizing them as an eternal foreigner in their own lands.

This is nearly identical to how Herzlians conceive of Palestinians (or ‘Arabs’), viewing them as somehow more alien to Palestine than the settlers.

Burchard does not qualify many Muslim groups, instead flattening them into a single Saracen gens and natio. The only two other Saracen groups he describes as such are the Assassins and ‘Vannini’, who are distinguished from the norm by their exceptional ferocity.⁸⁷ Muslim groups and individuals are characterized as violent, superstitious, and as stated before, foreigners in their own land.

This is practically identical to how Herzlians view the Middle Eastern population. In their minds, Palestinians are interchangeable with Syrians, Lebanese, Egyptians, and so forth.

The chronicles contemporary to the First Crusade often conceptualized the conflict as an apocalyptic war between good and evil, between Christendom and Islam. They described individual battles against Muslim groups, or Saracens, in terms of graphic brutality and their connection to biblical prophecies of Armageddon.

Christians recapturing Jerusalem was often understood by intellectuals or crusaders as a prerequisite condition for the Second Coming and the end of days. Muhammad was characterized as the Antichrist, and Muslims therefore were the Antichrist’s armies.¹¹⁹

Apocalyptic thinking is unusual in modern Judaism, but this eschatology is remarkably similar to what Christian Zionists believe.

The persecution and martyrdom of Christians, especially pilgrims, during Muslim rule over the Holy Land was a fundamental justification for the Crusades. In describing more current martyrdom, Burchard is substantiating the persistent belief that Muslims are Christianity’s fundamental enemy. In situating the relics and holy places important to Latin Christians, as well as mentioning episodes of Christian martyrdom, Burchard is harkening back to the original rhetoric of the crusades as a war of liberation and protecting pilgrims.

Does this not sound anything like the IOF using the October 7th incident as an excuse to exterminate thousands of Gazans? If nothing else, the insistence on antagonizing Muslims should look familiar.

Toxic theology also played an important rôle in (justifying) the Crusades. Turning now to Faith A. Edwards’s ‘Old Testament Land Promises and the Justification of Violence in the Crusades’, pages 46–7:

Taking on the identity of “G-d’s Chosen People,” they looked up to the warriors of the Old Testament, believing that they, too, had the G-d of Israel by their side:

In the Old Testament, the Chosen People of the Israelites fought battles commanded and protected by their G-d…Warrior heroes adorn the scriptural landscape: Joshua, Gideon, David…the martial history of the biblical Chosen People of the Old Testament fed directly the world-view of the crusaders, providing rich quarries alike for preachers and chroniclers.¹¹

[…]

In a study of crusader art in the Latin Kingdom, it became clear that the crusaders believed that their Old Testament heroes were types for themselves in their quest for the Holy Land:

As both the textual and visual sources reveal, alongside the figures of Christ and the Apostles, those of the Maccabees, Joshua, and King David were also central for the crusaders, functioning as models designating the crusaders as the “New Israelites” who had conquered the Holy Land and the Holy City.¹³

Their artwork showed how they viewed themselves as part of a “miraculous work of G-d,” and exploited Biblical models to enunciate their legitimacy in claiming the Holy Land.¹⁴

Louis IX, leader of the Seventh and Eighth Crusades, also drew strongly from the story of Joshua:

Joshua…was seen as a type for the crusader in ways that informed Louis IX’s crusading ideology and his kingship. The parallel between Joshua's divinely sanctioned wars and Louis' own crusading ambitions structured a teleology that incorporated Louis into salvation history.¹⁵ Despite the disaster of the Seventh Crusade,¹⁶ Louis was encouraged through the failures of Joshua and soldiered on in his journey to recapture the Holy Land in the eighth and final crusade.

(Emphasis added in all cases.)

I could add more, such as how the Crusaders prohibited intimate relations with Muslims, but I want to keep this topic at a manageable length. Above all, remember that Judaism has very little to do with Zionism, and that Zionism was always more of an Evangelical phenomenon.

Further reading: ‘The Last Crusade and the First Zionists: Religion, Empire, and the Making of Modern Palestine’

‘Beyond the Battlefield: The Lasting Legacy of the Medieval Crusades on the Holy Land’

If you lived in the United States in the mid-1980s, there was one overwhelming geopolitical fear: Japan was going to buy the world. Japanese automakers like Toyota and Honda were annihilating Detroit. Sony and Panasonic dominated electronics. Japanese conglomerates were flush with so much cash they literally bought the Rockefeller Center in New York and major Hollywood studios.

American manufacturing was dying, and Washington panicked. But rather than fighting a traditional trade war, the US deployed a much more elegant, devastating weapon: macroeconomics.

https://xcancel.com/Mud_and_Blood/status/2050387345573364170

These homicide cases, discovered by historians in centuries-old records, may be long closed. But fans of true crime and history can now peruse them in an interactive medieval murder map...

---

Medieval Murder Maps

The interactive Medieval Murder Maps give unique insight into violence and justice in late medieval London, York, and Oxford.

80 years ago, the Tokyo Trials began. A landmark war crimes tribunal -- and a history that should not be forgotten.

In this episode of STXY on the Road, I visit the Korean War Martyrs' Cemetery in Shenyang, the resting place of many of the soldiers who fought in the War to Resist US Aggression and Aid Korea.

Walking through the cemetery, it quickly becomes clear that these are not just abstract heroes from history books, but real people from mostly humble origins. Among the hundreds of thousands who fought in the war, a few names have become especially well known in China, not because their lives were more valuable than the others, but because their stories came to symbolize the courage and sacrifice of an entire generation.

In this episode, I tell the stories of five of the most famous heroes of the Chinese People's Volunteers: Huang Jiguang, Sun Zhanyuan, Yang Gensi, Qiu Shaoyun, and Yang Liandi. Their actions on the battlefield became legendary in China and remain part of the country's collective memory of the war.

At the back of the memorial park stands a modern monument inscribed with the words "Long Live Peace," surrounded by a black stone wall engraved with the names of more than 174,000 Chinese volunteers who lost their lives in Korea. Among the names is Mao Anying, the eldest son of Chairman Mao Zedong, who was killed in an air raid early in the war.

The episode also touches on the continuing effort to honor the fallen, including the repatriation of Chinese soldiers' remains from South Korea, where they are received with full military honors before being laid to rest in China.

On 15 March 1978, Israel launched Operation Litani, sending its forces into southern Lebanon in the first large‑scale Israeli invasion of the country.

Israeli leaders said the operation was a response to a deadly Palestinian attack inside Israel days earlier, launched by fighters operating from Lebanese territory.

Some observers argued the invasion reflected longer‑standing Israeli security planning, rather than a response to a single attack alone.

The fighting caused widespread civilian casualties, and prompted the United Nations to call for Israeli withdrawal and establish a peacekeeping force in a country already destabilised by civil war.

Presented here is a series of ITN reports on the 1978 Israeli invasion of Lebanon.

نُشر تبادليًا من: https://hexbear.net/post/8413534

نُشر تبادليًا من: https://hexbear.net/post/8407267

https://chuffed.org/project/150674-support-umm-mohammeds-family-to-rebuild-their-future-and-to-survive-amidst-the-genocide

(This takes 2¼ minutes to read.)

Quoting Steve Cushion in On Strike Against the Nazis, pages 47–8:

On 12 September 1943, the [Axis] authorities informed the miners that they would be expected to work on Sundays, an announcement that produced widespread absenteeism and strikes in 11 pits: in the Nord, at Notre‐Dame, Desjardin, Bernard, Renard, Bonnel, Lenclos, Audiffret, Saint‐Marc and in the Pas‐de‐Calais, pit 24 at Courrières, 4 at Carvin and 7 at Wingles.

A second attempt by the occupants and the employers on 8 October caused a strike at Nœux‐les‐Mines and Bruay. The Wehrmacht occupied the mines that afternoon and set up heavy machine guns around the pit heads. Alongside the refusal to work on Sundays, the strikers raised other demands relating to their working conditions as well as health and safety.

One such list of demands addressed to the mine management:

• Linking of wages to the cost of living, that is a 50% increase, with all bonuses consolidated into the basic wage
• Increased food provision, 800 grams of bread per day, 300 grams of meat, double the cooking fat provision and an increase of 25 kilos of potatoes per week.
• No working on Sundays and public holidays.
• The end to fines and other punishments that we suffer too often.
• More and better soap, overalls and espadrilles whenever we need them.
• Real measures of health and safety in order to end the accidents which we suffer too frequently.
• The freedom of all prisoners and deportees from both this strike and from 1941.⁹¹

On 10 October, the clandestine union organisation called a general strike in the mining basin. It was particularly well followed in the Pas‐de‐Calais in the mines of Béthune, Bray and Lens. In the Nord, it affected the pits Saint‐René, Sainte‐Marie, Vuillemain, Desjardin, Delbroye in the Douaisis, Aremberg, Sabatier, Thiers, La Grange and la compagnie Vicoigne in the Valenciennois.

Before work started again on 20 October, 50,000 miners took part in the strike, suffering 800 arrests. The threat of Sunday working was abandoned, the miners’ wages were increased by 18% and they were given an issue of shoes and overalls. The Reich lost 280,000 tons of coal and the railway workers from the depots in Lens and Béthune launched a solidarity strike on 16th October.⁹²

There was also widespread industrial action on 11 November 1943, anniversary of the surrender of the [Second Reich’s] forces at the end of the First World War, which must have been particularly irritating for the occupying authorities, deliberately so. There was a 24 hour strike in the engineering factories in Tourcoing, with a one hour strike from 11am to 12 noon in most industries in Lille, Tourcoing and the Sambre basin.⁹³

The PCF did not have a great influence among the railway workers of the Forbidden Zone; they stayed loyal to their pre‐war reformist representatives, above all to Augustin Lamand from Lens. However, Lamand and his SFIO comrades were not the typical bureaucrats, but honest trade unionists who had entered the resistance early on.⁹⁴

They distributed propaganda leaflets and clandestine newspapers, they organised solidarity with the miners and maintained communication between the Forbidden Zone and the rest of France. A group of railway workers helped the armed groups by training them to derail trains and sabotage the railway. Their October 1943 strike lasted 5 days.

(Emphasis added.)

"If I am killed, consider me a communist".

https://m.vk.com/wall-59741423_36238

4 сентября 1938 г в газете «Красная Звезда» впервые употреблена фраза «Если меня убьют, считайте меня коммунистом».

Это знаменитое выражение, используемое ныне чаще всего с сарказмом и напускной героичностью, стало достоянием общественности 4 сентября 1938 года, когда ежедневная военная и общеполитическая газета “Красная звезда”, бывшая в то время печатным органом министерства обороны СССР, напечатала материал о боях на озере Хасан во время столкновений между Японской императорской армией и Красной Армией.

“Красная звезда” была популярным изданием не только в военных кругах, но и среди гражданского населения. Эта газета издавалась в Москве с 1 января 1924 года: освещала события, происходящие в СССР и за его пределами, пропагандировала военную науку и политику КПСС. Для того, чтобы поднять боевой дух военных и показать верность солдат Красной армии коммунистической идее, в период военных действий с японцами, “Красная звезда” опубликовала репортаж, в котором подробно описала храбрость солдат, готовящихся атаковать противника, а также процесс их посвящения в коммунисты.

Якобы перед одной из таких атак парторг товарищ Драгунский собрал красноармейцев на митинг, участники которого твёрдо заявили: “Умрём, но правительственное задание выполним!”. После чего все беспартийные солдаты написали заявления с просьбой принять их в партию, а закончили его словами “Я — беспартийный, но в бой иду коммунистом, и если меня убьют, то прошу считать меня коммунистом”.

Эта цитата “Красной звезды” по неизвестным причинам так полюбилась читателям, что очень скоро стала крылатым выражением. Само издание, заслужившее публикациями такого рода наивысшие государственные награды (орден Красной Звезды в 1933-м, орден Красного Знамени в 1945-ом и орден Ленина в 1965-ом), существует и по сей день, являясь в настоящее время центральным органом Министерства обороны Российской Федерации.

On September 4, 1938, the newspaper Krasnaya Zvezda first used the phrase "If they kill me, consider me a communist."

This famous expression, now often used sarcastically and with feigned heroism, became public knowledge on September 4, 1938, when the daily military and general political newspaper Krasnaya Zvezda, then the press organ of the USSR Ministry of Defense, published an article about the battles at Lake Khasan during clashes between the Imperial Japanese Army and the Red Army.

Krasnaya Zvezda was a popular publication not only in military circles but also among the civilian population. Published in Moscow since January 1, 1924, it covered events taking place in the USSR and abroad and promoted military science and the policies of the CPSU. To boost military morale and demonstrate the Red Army's commitment to the communist cause, during the war with the Japanese, Krasnaya Zvezda published a report detailing the bravery of soldiers preparing to attack the enemy, as well as the process of their initiation into communist ranks.

Allegedly, before one such attack, the party organizer, Comrade Dragunsky, gathered the Red Army soldiers for a rally, the participants firmly declaring, "We will die, but we will fulfill the government's mission!" Afterwards, all the non-party soldiers wrote statements requesting admission to the party, concluding with the words, "I am a non-party member, but I go into battle as a communist, and if I am killed, I ask that you consider me a communist."

For some unknown reason, this quote from Krasnaya Zvezda became so beloved by readers that it quickly became a catchphrase. The publication itself, which earned the highest state awards for publications of this kind (the Order of the Red Star in 1933, the Order of the Red Banner in 1945, and the Order of Lenin in 1965), still exists today, and is currently the central organ of the Ministry of Defense of the Russian Federation.

3 minute clip of Robeson being interviewed in Australia.

It's worth the 3 minutes to listen if you are interested. the full effect of this man gently explaining primitive accumulation via colonialism/slavery to a panel of patronizing racists. Between the 3 of them they can't manage a single intelligent question but he very generously pretends they asked something smart and answers in kind, but still in terms anybody, even an australian, could plainly understand. He models how a person can be raised on propaganda but later grow up to learn new things and change their mind around. An outstanding communicator.

note: I cleaned up the auto transcript, including, difficult to hear, talking over each other and a very weird old fashioned australian accent. Hope I got it correct. I didn't distinguish between the 2 male hosts. All the woman contributes is constant nervous giggling.

the captions in the screencaps are confusing, please consult nearby text for more accurate

Host: how is it that that the American Negro, who for so long has been a second-class citizen United states---

Robeson: Still is, I'm sorry.

Host: is that he's contributed so much to American culture

Robeson: well...

Host: music. dance.

Robeson: yeeah.. umm

Host: everything you can think

Robeson: well I had to be very modest about that I would say certainly. as we look at the African peoples in Nigeria for example I just got a wonderful invitation to go to Nigeria to be present at the installation of the governor-general, is equally an old friend who now. and I had to cable him "I'm in Australia" I said "would like to be with you but I'm out here with some good folks. but I'll get to Nigeria later"

Host: Do you fell that Africa is to some extent an affinity for home? do you still feel America is essentially your home? how do you feel?

Robeson: well let me come here I'll come to that in just a second...

but to come back to it so I would say the Africans and the American Negroes have turned out to be an extraordinary gifted people the great tragedy is that by not making us full class citizens as yet in America they may be losing I don't know how much yet that's all.

and to come back: I would say that unquestionably I am an American. born there. my father slaved there.

upon the backs of my people was developed the primary **wealth of America

the primary wealth

you**

have to have accumulated wealth. the start, you know, to build.

you did it another way here in Australia. you had to build your accumulated wealth too. you just came and took it, you know what I mean. and that's what they did in most of the country is what most of you Western--- is what Europeans did. you just took it. we got to catch up with you a little bit.

so in America so there's a lot of America that belongs to me yet, you understand.

but just like a Scottish American is proud of being from Scotland I'm proud for being African.

And when our schoolbooks they tried to tell me that all Africans were savages, till I got to London and found mostly Africans I knew and were going to Oxford and Cambridge and doing very well. and learned their culture.

and even once, somebody had the temerity after one had conquered the Chinese people and imposed upon them the opium trade and everything else to suggest that they were backwards people. just the people who had been civilized so long while the rest of you folks didn't make any sense at all.

so somewhere it was wonderful to find about the colored peoples of the world, that they were very advanced.

so I would say today that I'm an American who was infinitely prouder to be of African descent no question about it no question about it I'm an afro-american and I don't use the word American ever loosely again.

Host: Now this was the feeling, when you were in London, about 1937-38. you really had the world at your feet then. I mean your tremendous success, you were recognized all over the world. and yet you went back to America. Was this the feeling that took you back?

Robeson: I felt I had to go back to my people that's right the going was tough. today I can go back, I just had my passport renewed, I could go back to pretty tough times now

but any time I could get a telegram next week that the Negro people had gathered somewhere in one of their conferences as they could and say "Paul, in the difficulties that are going on in America which you come back and help us?" I would take the plane as soon as I finished my engagements

@Dort_Owl@hexbear.net is a dinosaur.

(This takes 4⅔ minutes to read.)

Jewish opinions on abortion vary, but even ordinary Orthodox Jews support the right to abortion for extreme cases. It is difficult to determine if these were the same opinions that Jews had a century ago (given that abortion was a taboo subject back then), but we cannot rule out that some Jewish physicians did indeed perform illegal abortions in the German Reich. Unfortunately, this provided material for Fascist propagandists to exploit, and given that abortion was a shocking accusation back then, this must have been potent propaganda indeed.

Quoting Der Stürmer in Anson Rabinbach’s & Sander L. Gilman’s The Third Reich Sourcebook, pages 364–5:

In the year 1489, the king of France at the time issued a law mandating all Jews to subject themselves to Christian baptism. Anyone who refused was expelled from the country, The Jews in France were shocked and turned to the highest Jewish authority in Constantinople for assistance and advice. The head Jews, though, sent the famous “Toledo Letter” to the Jews: in France, It was later published in 1583 under the title La Silva Curiosa.¹

Here is a quote from that letter: “You complain that they threaten your lives, then let your children be baptized and become doctors and pharmacists so they can endanger the lives of your adversaries within the bounds of the law. Whoever can succeed in killing goyim publicly without endangering himself should do so. Whoever cannot do so should seek to cause their death by means of theft and trickery.”

From the very beginning, the Jew has acted in accordance with this counsel and these laws. He never became a pharmacist in order to produce pharmaceutical products that cured disease in Gentiles. He became a pharmacist in order to produce poisons he could use to eliminate Gentiles with impunity. He would never become a doctor in order to help sick Gentiles. He became a doctor in order to rob Gentiles of their health and their lives. The Jew hates all Gentiles. Every year, at the time of the Jewish New Year, the Jews gather in schools and synagogues to address their G-d [YHWH] with this prayer:

“May the bodies of Gentiles disappear from the face of the earth, may their tongues be parched, may their arrogance be humbled. May their spirit be shattered.”

The Jewish doctor has never had any interest in healing non-Jewish patients. He has never had an interest in healing the German Volk. He has always been intent on poisoning, decimating, and infecting the German Volk with disease.

The Abortionist Dr. Mayer

And this is why it was the Jewish doctor who demanded the elimination of Paragraph 218, the law against abortion. The Jewish doctor would prefer that the German Volk not give birth to children. He would prefer that the fruit of German women’s wombs be murdered. The Jewish Volk have been instructed as follows: “You shall multiply as the sand of the sea.”

The Jewish people did not practice abortion. Yet they propagated and encouraged abortion in Gentiles. The Jewish people, on the contrary, though, are supposed to multiply as “sand of the sea.”

This is why Jewish doctors have never performed abortions on Jewish women. Only on Gentiles. The abortion trial that came to an end before the State Supreme Court in Hamburg on 22 August 1938 is proof enough of that. Two Jewish and two Gentile defendants were in the docket. The two Gentiles were so Jewified and dummified that they went along with the Jews in performing the abortions. The Jews were the main offenders. Their names are Dr. Max Meyer and Dr. Wilfrid Alexander.

Dr. Meyer is a converted Jew. He let himself be baptized and became a doctor so that he could “endanger the lives of Gentiles with impunity.” He had a practice in the town of Altona for thirty-three years. His monthly income was 1,500 Reichsmarks. He supplemented this income by performing abortions for exorbitant fees.

He had already been convicted of performing abortions and sentenced to six months in prison on 25 June 1930. He received a mild sentence that was typical during the Systemzeit and that was then actually reduced to four months and ultimately resulted in a fine of only 5,000 Reichsmarks.

But the Jew Dr. Meyer was proved to have performed commercial abortions a second time and in seven cases. It goes without saying that this Jew has perhaps performed abortions in several hundred cases over the course of his many years in practice. It’s just that the rest of them could not be proved. Dr. Meyer was sentenced to serve five years in hard labor.

The Abortionist Jew Dr. Alexander

The Jew Dr. Alexander had a practice in Hamburg (Große Bergstrasse 84). On 11 September 1936, he was sentenced to two years’ hard labor for a sex offense in violation of Paragraph 176, Section 1 of the Penal Code. He forced himself upon a non-Jewish girl who came to him for an examination.

At the time, there weren’t any laws on the books to allow Jew Dr. Alexander to be charged with racial treason [Rassenschande] because the crime was committed in the summer of 1935 that is, prior to the promulgation of the Nuremberg Laws. The Jew Alexander was convicted of three instances of performing abortion for commercial gain. He was sentenced to three years’ hard labor.

The Gentiles still sitting in the dock (a young, non-Jewish doctor and a non-Jewish midwife) were also sentenced to hard-labor terms. They are living proof of the old folk wisdom: if you fall in with a Jew, the Jew will take you down.

The German Volk can learn something from the dastardly deeds of these Jewish doctors Meyer and Alexander. The lesson is that the Jew, no matter where he is, is always but a Jew, and as such, the mortal enemy of all non-Jews. It is truly a blessing to the German Volk that the Jewish “doctor’s” hands have been tied.

Many neofascists have continued the tradition of accusing Jews of targeting White goyim for abortion. Quoting Martin Durham’s White Rage: The Extreme Right and American Politics, page 86:

In 1973, for instance, one group, the American White Nationalist Party, claimed that international bankers were using abortion as a way of destroying the white race. Whites, it argued, were the almost exclusive users of abortion, while the black race, which did not use abortion, was growing.

In the following decade, the White Patriot Party declared that every year a million ‘White infants’ were being ‘murdered thru Jew-engineered legalized abortion’ while WAR published a cartoon in which a young white woman asked readers if they knew that most abortionists were Jewish or other non-whites, ‘JEWISH RITUAL MURDER IS ALIVE AND WELL IN THE UNITED STATES OF AMERICA … AND IS VERY LEGAL’.¹³

(Emphasis added in all cases.)

Further reading: R. Keysers, L’intoxication nazie de la jeunesse allemande (Paris: L’Harmattan, 2011), pgs. 102–3.