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Everything's there. I want to welcome everyone back to the
Peking Yona show. I'm here with Thomas and building off
of the episode that we the Dbahn episode from thirty
the Thirty Years War, in the same in the same
subject matter, Thomas is gonna jump in, so take it away, Thomas.
Speaker 2: I wanted to talk about the relationship of the Third
Right to the Islamic World, specifically Palestine, and Palestine was
absolutely affiliated with the access powers in direct capacities, and
there was very good offices between the Fear and the
Grand Mufti al Hussini. Despite what propaganda and mainstream history
suggests he was a he came from a lineage that
very much had a claim to the Manual a leadership
in Palestine, and from a very proud lineage that was
and remains very expected among Palestinians across the sectarian divide,
Christian and Maslim. In order to understand that relationship, though,
it's important to deal with the relations between the German
Reich in the Islamic world generally, and early on, the
Third Reich viewed the Islamic world not in reductionist terms,
but as very much a political force that had momentum
in the historical process, but that also was an important
ally to be cultivated in the war against Bullshevism and
Jewry as they viewed it. And this wasn't just pragmatic.
There was a basic affinity there with some qualifications. And
this is important. And it's impossible to talk about this
with people in interrational manner because they just go berserk
if you mentioned Islam. They've been that brainwashed. Some of
these people are just incredibly stupid, But you know, the
majority continues to take their cues from legacy media and
from regime ideologies. The only thing comparable to it is
people go utterly berserk if I attack the president. I
don't know what they think the president is doing for
them lately, or why they think he's in some incredible personage.
But you know, I'm not here to make friends or
to try and convert stupid people to make them intelligent
or reasonable. It's just, you know, one of the reasons
I disdain social media is because it's impossible to have
serious conversations there because, aside from the paid agitators and disruptors,
there's just this whole peanut gallery of idiots. You think
it's like a video game or something, and they've decided
they've convinced themselves they have some take on everything, and
even though they spend their days like exclusively in their
own house or Walmart, they decided they have some take
on Islam where they have no understanding of it whatsoever.
So not just I mean, don't get me wrong, I'm
very blessed there's anybody who spends time with capital t
traditionalists authors, you know Marcia Eliotti Renegan on particularly because
I mean, obviously he was a Sufi Maslim, Julius Evil.
They all road extensive way on on Daryl Islam and
Muhammad and his role in the historical process and things
like that, And obviously I've got a fair amount of
Moslim comrades on the ground. Well, she and Sunny, you know,
we're both good friends and reliable partisans. But who I
can seek out to discuss compared to theology within things.
So I'm not suggesting I'm isolated in that regard. It
just it reaffirms why I am a vanguardist, because most
people aren't built for this in all kinds of ways,
and they don't even have their own prejudices. Their prejudices
are Jewish prejudices or they're ones that you know, they
glean from from legacy media apparatus, or or a fucking
around on the Internet with people who are probably paid agitators,
or like random guys in India or something just saying things.
It's it's like a staggering to re of ignorance. But anyway,
we'll stop ranting at the subs. The general disposition of
the rich towards Islam, the Islamic world. Like I said,
they viewed it as a global force that was playing
an essential role in the unfolding historical process. They also
predicted that although there wouldn't there wasn't going to be
the imminent orderance of a new caliphate to replace the
seat of Daryl Islam that obviously was vacated by the
collapse of the Ottomans. And to be clear that the
Kaiser Reich and the Ottoman Empire were very close allies.
So the Germans had a particularly the German academ which
had a very strong Orientalist bent, and the Foreign service,
many of whom remained into the Third Reich. They had
a fairly highly developed understanding of Islam and of the
several cultures that constituted and obviously, as the war went on,
the non European territories that were directly occupied by Wehrmacht
were largely Islamic countries, and Sarajevo, which is the seed
of European Islam, was occupied by by the Reich. So
that's that's important. All these all these variables intertwined, and
as I've written about in my manuscript, and I believe
I've discussed here with Pete previously, the massacres or it's
the annihilation therapy that was perpetuated against minority elements and
the nascent Turkish state. The world came to know about
that owing to a Maxiv on shooting the Richter who
was deployed there, and he alerted both the Red Cross
and the and and you know, the Berlin Foreign Office,
and he was told to know on certain terms, to
stop agitating for some sort of localized intervention or relief
for these people, because relations with Ankara are very important,
especially in these times of uncertainty. And I make the
point that well, you know, and on shooting the Rictor
he fell at the Munich Pooch in November nineteen twenty three,
and Hitler went on record is saying that he was
the one. He said the party never recovered from the
death of shooting the rictor he was an essential personage
to the National Socialist Party and the revolution. And so
I make the point in a manuscript. So if from
inception the NSDAP was this hyper racialized, you know, murderous
conspiratorial cadre that simply hated all non arian races, why
was Richter the only man who was raising alarm about
what was happening in an Asia minor? Nobody seems be
able to answer that question for me. They simply ignore it,
or sam lying, or move on without addressing it. But
be as it may. The Third Reich, although arguably there's
the deepest sort of diplomatic rapport and cultural rapport enjoyed
with Daryl Islam, the other major Access nations made similar
efforts to curate and mobilize Islamic support. Mussolini he famously,
I mean, this was very performative and very stage managed
by In nineteen thirty seven he arranged for this ceremony
where he was presented with a quote sort of Islam
at a public ceremony in Tripoli, symbolically holding himself and
the Kingdom of Italy out as a as a as
a protector of the Maslim world against against communism, and
he went on to declare that the quote laws of
the prophet would would be honored. Gebels actually made note
of this, and his diaries prolific as he was as
a diary, so it was one of the reasons there's
such a valuable artifact. He had kind of a cynical
take on this. He said, you know, the duche never
never passes up an opportunity to glorify himself as the
protector of other people's you know, which was which was true?
And I don't. I don't think Duce had some deep
affinity for his lom or spent much time learning about
its theological precepts. But it was imperative, particularly considering the
primary battlespace that Italy was committed to with that juncture,
to try and curate the support of these people, or
at least mitigate any hostility that might be emergent otherwise. Really,
the the Shintoist Japan, they established the Greater Japan Islamic
League and simultaneously the Tokyo Mosque was established at nineteen
thirty eight, and they very much dedicated a lot of
effort and resources, both military and capital, to encouraging in
Islamic uprising against the Dutch, you know, and radicalizing people
in the in the Dutch Indies against them, both the
British and and the Midlanders. And like I said this,
in the case of the Reich, this long predated the
the national Socialist revolution. The central powers, you know, particularly
the Kaiser right, the Ottoman Empire was an essential ally theirs,
and until they got knocked out of the war, they
played an essential role in allowing Germany to sustain a
two front conflict. There's so much emphasis on the Western
Front and the Maelstrom and slaughter that that represented. There's
not enough inc dedicated to the Usher Front of World
War One, where it wasn't the stalemate that it came
to pass in the West because the open step precluded
it and facilitated maneuver. Poison gas was used a greater
effect in in the East as well. And obviously you
know until the when when when the after the Russian Revolution,
the the Reich's faire was victorious. I mean, that was
one of the big soar points of the of the
military in the wake of Versailles is they were forced
to give up these territories that they won on the
battlefield but you know, before an entire army deployed to
the East was freed up, you know, by the Red
Revolution and the Treaty of Brest, the Tusk. The the
Ottomans were playing an essential role in the Kaiser re
Jew a strategic flank, and will Helm, who was not
any kind of great diplomat or strategic thinker, he went
out of his way to sustain good offices with the Ottomans,
you know, whole Vegg was very much the political mind
behind the kaiser Reich, but the Kaiser himself, particularly in
dealing with you know, fellow monarchs and uh make them mistake.
You know, the even in its waiting days, an Ottomans
sultan had great authority. It was essential for dictates and
declarations and as well as in sinuations both subtle and flagrant,
come from the Kaiser himself. But you know, so German
Atoman authorities, they collaborated and trying to cultivate Pan Islamic
consciousness in North Africa and the Near East and Russia
and India. I mean, this was this was a long
standing effort. It's not a question that he emerged in
nineteen thirty nine and in in World War two, as
the Phamnach and SS. Even early on as they found
themselves deployed to Islamic lands, German authorities were explicit that
Islam was of political importance and sold out and were
instructed to respect religious customs and show respect for Islam
when dealing with Moslems and and to treat them as
friendli as unless they, you know, exhibited disrespect for the Reich.
It's it's heraldry or or for you know, the the
personal honor a soldiers and officers on the Ust front.
The uh, the Reich one as far as they were,
the re establishment of mosques and madrasses, and they set
aside pious endowments for the re establishment of of Islamic
religious life. I mean they did. They did the same
thing with with Orthodox churches. But I mean that goes
up saying if you know the history of the conflict
and the political side of things, but uh, you know,
they this went a long way to undermining the Soviet
rule because Moslims were targeted with as much hostility as
as the Orthodox were, you know. And Gurbles and himselves
made the point that the early Soviet cadres and KVD
and the Czecha, they they hated the Moslems rethno sectarian
reasons as much as they did the Christians, and viewed
them as their repressors, and did incredibly brutal things and
tried to tried to tried to extricate relious sensibility from
Islamic communities. Vermont authorities also they very much cultivated, you know,
the Ulama in Eastern territories and the Balkans especially. That's
how headway was made. And as the Balkan theater became
this counterinsurgency quagmire, that became very important. And at Pavolch
Poglovnik of the Independent State of Croatia, he was raised
in a town early in his life that had a
very large Mauslim population, and Uh Pavolos himself he knew
a lot about Islam and their rituals. There's a photographs
of him wearing a fez when he's meeting with Bosniaks.
It's very interesting and he he famously he viewed Bosniaks
as quote racial Croatians and Sunni Islam. UH was viewed
as a state religion alongside Roman Catholicism, albeit secondary secondarily
to it, but that that that that that sort of
expedited this these efforts in the Balden Theater, which would
have been a lot more difficult if the Easter show
was openly hostile to UH Bosnia populations and UH the
UH the Vermont and UH the SS. They they granted
a lot of religious freedom to Moslim recruits and UH
Moslim formations. The religious calendar was taken into h account
dietary laws with respect to you know, UH the mess
hall and things. Both of Vermacht and the s S
had email service chaplains, and they launched ideological education programs
to explicate how you know, a Moslim should live as
a national socialist, you know, and what the meaning was
of national socialism to non Germanic yet Allied races. This
was very very detailed, whatever if any whether anybody agrees
with this or not, you know. And these education programs
were almost unfailingly delivered by by military emoms. The only
times they weren't is when an EMOM wasn't available, and
Bosnia emms in particular played an outside role. Again sarah Jevo.
Only about two million Moslims lived in Sarajevo, but that's
the European seed of Islam, and UH The way Moslims
viewed it throughout the Moslim diaspora was you know, being
being sort of the seed of Islamic culture in Europe
and also being very directly threatened by by Communism. There
was a peculiar interest in the fortunes of the of
the Bosniacs of Sarajevo and reciprocally pious Sunnis, you know,
pious UH, the Bosniak Sunnis. They they had a strong
interest in the fortunes of their coreligion is you know,
behind the they were still behind the verbial wire in
the Soviet Union and in Palestine, you know, the UH
military formal military policy towards Islamic peoples and brought strategic terms.
Really that policy paradigm first originated on July twenty fifth,
nineteen forty, just after the fall of France, you know,
and as the Battle of Britain was getting underway, a
man named Max Vhan Oppenheim. He was a retired diplomat
and an Orientalist scholar. He spontaneously sent a memorandum, a
seven page memorandum to the Foreign Office suggesting that it
was both imperative to cultivate the populations and the enemies
Islamic territories and do everything possible to incite a rebellion
against the British authorities there, and moving forward to give
whatever military material aid and diplomatic encouragement as was reasonable
and feasible, you know. And he said if he said
the time is nigh for a comprehensive strategy to mobilize
the Islamic world against the British Empire. But he said,
also if the British have time to consolidate forces and
suppress a nascent rebellion, and well meanwhile holding you know,
German forces at bay in theater, the opportunity will not repeat.
He's also Oppenheim who'd spent most of his adult life traveling,
and he's traveling and living in the Islamic world. He'd
reached out directly as a private person since his retirement.
He was in his early eighties. I believe to pan
Islamic religious figures like Shakib Arslan and more most significantly
to the Grand moved Amiel Hussini, and they became very
close and largely at Oppenneim's be hast Hitler, who had
a somewhat tempestuous relationship with the Foreign Office. He took
this seriously, and German officers were deployed to the entire
Moslim corridor where there was a British imperial presence from
Egypt to India. And of course subsequently the Grand moved
Yea Lucenia was able to gain a personal audience with
the Hitler, and we'll get to that, but this was
the this is the origin of what became a a
strategic imperative in political and military terms. I mean, that's
important for its own sake, but also the ribbon tropics.
Other cast is some sort of fool or an incompetant,
or the foreign officers cast is in the same sort
of terms as the ab there as this sort of
a positively a fifth columnists. And Hitler's cast is this
provincial nationalist who didn't understand the felt politique. I mean,
all that is ridiculous. And this the relationship of the
Reich to the Islamic world in particular, is stands in
a rebuttal to that inference. And so I mean this
is anant subject matter for that reason. And Oppenheim he
he'd served in the kaiser Reich for decades and there's
few people then living who knew as much about Islam
and Islamic societies as he did, and more than any
one man, he was responsible for shaping the Kaiser's disposition
towards Islam generally. He was trained as a lawyer. By education,
he'd become fluent in several Middle Eastern languages, including you know,
various Arab dialects, as well as Turkish. He traveled for
years through Africa and the Middle East, and in eighteen
ninety six when he was officially recruited by the Foreign Office,
he subsequently posted for twelve years in Cairo, where he
directly monitored political developments and cultivated and enduring relationships with
Arab in Islamic leadership in Sudan during the Mahdi rebellion,
He'd been on the ground there and what he attested
to do in subsequent years was that's when he first
encountered Islam as a political force. He always understood the
deeply integral structure of Islam in conceptual terms, but this
had all been abstract or academic until this point. In Sudan,
he came to realize that Islam had a strong role
to play in the burgening political process, that it had
an ability to animate pious elements towards direct military action,
and therein it was a force multiplier, and that there
is a peculiar interplay of deep theology and political military
imperatives in the Islamic world, and the Western power that
could integrate that into its own political soldiery would carry
the day in theater, and he he'd been able to
gain Oppenheim, had he'd been able to gain audiences with
the Ottoman Sultan, with a number of other luminaries, both
reactionaries and reformers. What they all hold in common was
a belief and advocacy of the pan Islamic cause in
lieu of this sort of narrow ethno nationalism that was
still characteristic in the colonized world in substantial measure. And
Oppenheim's dispatches were delivered personally to the Kaiser, who basically
viewed them as gospel in terms of how to proceed
in the Near East and North Africa. And the Kaiser Wilhelm,
for all of his shortcomings, was for myriad and he
was in many respects the Reich was unfortunately saddled with him.
He did delegate to experts another reasons. Halveg subsequently had
the sort of power he did and on matters relating
to h Veldt politique, the Kaiser tended to defer to
people he viewed as the experts, and that's very Prussian.
And that's why, despite Germany not having a global profile
in terms of directly administered colonies in the way that
the United Kingdom or France, or the Spanish or the
Portuguese did, they tended to do do very well at
at cultivating allies in the developing world. And this went
some of this was and we'll get into this in
our Thirty Years War series. Isn't a side I want
to cover this when I'm about to discuss as well
as the sort of proxy war that was going on
in Japan during the Thirty Years War between the Catholics
and specifically Dutch Reformed elements. But the the Ottomans had
granted asylum to Protestants, both Lutheran and Reformed, who were
either refugees of hostilities in the Thirty Years War or
were wanted by the Inquisition, and a sort of cultural
rapport developed between Protestant Germany and Sunni Islam. And I
think that that's something that's understated and a lot of
these otherwise very complete accounts of the subject matter. But
even limited as the Kaiser Rex colonial profile was, the
Kaiser right did in the colonies that did have rule
over did rule over Islamic populations in Togo and Cameroon,
in German East Africa now and maybe a you know,
and obviously it was far easier. I mean, I mean
Africans are a subter and Africans are are the challenges
to managing those populations just because of profound alienage. It's
it's obviously, but the colonial authorities obviously found it easier
to deal with Islamic elements than pagan ones who ascribed
to some sort of folk animism or something, and from
the outset curated good offices with Islamic elements in these territories,
and local Islamic structures weren't disturbed so long as Muslim
leaders accepted the colonial presence. In German Africa, Shariah courts
were recognized, Islamic endowments were we weren't touched or taxed,
Madrasas were left to open, religious holidays were acknowledged, and
the Germans wisely they ruled through Maslim intermediaries and Islamic dignitaries.
You weren't generally going to be visited in your township
by some by by a white man or a German
colonial administrator, and it'd be an African Maslim intermediary or
a respected man in in in the local mosque who
you deal with, and he in turn to deal with
the Germans. And on the one hand this left colonial
governor somewhat isolated. But on the other hand, it also
meant that these intermediaries they had the might of you know,
the the Kaiser right behind them and the event of
an uprising, so indirect rule was highly effective. And that
it's not discussed enough that again in comparative terms limited
as the German colonial profile and experience was, it very
much was a school of political rule, you know, and
a high political intrigue, and they were very good at it.
And I think that's I think I think that's not
often enough acknowledged, other than in very perfunctory terms. And
this also led to as these kinds of colonial As
more and more business was done in the colonies, and
as a geostrategic imperative developed around the German presence there,
there was more and more of these sort of colonial congresses,
formal and informal between military and political and business authorities
within the Kaiser Reich. This led to the development of
a a a cadre of experts in Islamic studies in
German academ and there was always a streak of Orientalism
in modern German academ anyway. But these guys who previously
really only were focused on classical Islam and you know,
the their relations with the Greeks and things, they shifted
their conceptual focus very much onto the contemporary Moslim world
and what a proper imperial policy should be towards Islam
qua Islam, and there really wasn't something comparable in the
UK or France. There was philology type stuff, and you know,
obviously a very advanced cultural anthropology, but a kind of
political science of how European Christiandom should index with Islam
and power political capacities that was pretty much exclusive to
the Reich. There was a German Colonial Institute formally established.
One of their big luminaries was a guy named Karl
Heinrich Becker and a couple of his colleagues, Martin Hartman
and d j Vestermann. Becker was was centered in Hamburg
Hartman Investorman in Berlin. They placed themselves in their faculty
at the full disposal of the German Empire, and the
entirety of their labors and their endowment was put in
the service of investigating and studying Islam and the colony
he is, accumulating knowledge on it's spread, historical, contemporary its
impact on powerpolitical affairs. There was these massive surveys undertaken
by Becker Hartman Investorman in ninety six, ninety eleven, in
ninety thirteen respectively, which were then submitted to the Kaiser,
through the Colonial Institute, to the Foreign Office onward to
the Kaiser, and this became a you know, viewed as
power political dogma in terms of how to proceed in
in policy terms, both formally and you know, below board.
The Germans Societ for the Study of Islam. It published
a periodical Develt the Islams the World of Islam, and
that became regarded as the seminal European academic journal on
contemporary Islamic faith and practice and politics. And you know,
most people too, even in the UK, which supposedly is
full of these you know, progressives and people who have
a saying progressives and know what they're talking aboutbviously don't
but it's characterized supposedly by this this sort of progressive
sensibility and academ and then on the other hand, these
sort of machiavellian types of a deep understanding of alien
cultures and how to establish and maintain power. They're in
most of the most of these German experts, their counterparts,
they they just looked at, uh, you know, indigenous religions,
whether they actually were savage, you know, forms of animism
or paganism, and Islam is just so much you know,
so much nonsense or something you know, primitive. It was, uh,
it was these German philologists and cultural studies types and
orientalists who you know, emphasize with the Kaiser and demonstrated
within and without of their own culture to academ you know, look,
this is Islam is a a a formative civilizing element.
The higher races within Daryl Islam, if you'll allow the
descriptor produce extraordinarily high culture. And Islam is brought millions
by millions of people out of ignorance and savagery. And
even if one doesn't accept that, it's a singular power
political force that is playing an essential role in the
political process underway in the then nast in twentieth century.
And to be clear, you know, this is when Christianity
was under full assault by the Communists, and it was
uh when this, however, can try to me, have been
this enforced secular reigned throughout the Western world. That's one
of the things that set the stage for the Bolshevik Revolution.
You know. So Islam is this catalyzing element, really stood
alone among world religions. I mean, don't get me wrong,
I there was there was pious Christians who are quite
literally waging a holy war against the Communists. And I yes,
I believe in in symbolic psychological terms and anthropological terms
that all politics is essentially theological. But I'm talking in
terms of conscious religious practice and the ability of religious
imperatives to anime political affairs. In the early twentieth century,
Islam really stood alone in that capacity at global scale.
That's what I'm talking about. For clarity, and that this
was not lost obviously on these these people that were
talking about. Probably the best known political theorist who devised
a practice of imperial rule Islam was Karl Heinrich Becker.
He emphasizes again and again he said Islam wasn't as
the British claim a threat the colonial government, He said,
not only is it not a threat, but that it
should and can be used to bolster imperial rule and
to guarantee peace stability in public order. He said that
the main reason why the white Western powers were coming
into hostile contact with Islamic cultures was because they were
either treating Muslim populations like they were ani mister pagan savages,
or they were viewing observance of Islamic practice as somehow
inherently subversive, you know, And that integral aspect of Islam
not only did it render it an essential, essentially political
confession in a way that other face or not, but
it also meant that to attack any aspect of its
observance was to attack every aspect of the reigning way
of life in theater. And this wasn't a minority opinion
among the German colonial authorities, both political, diplomatic and military.
German colonial officers didn't have a hostile disposition towards Islam,
and they correctly viewed the anti imperialist elements and the
pro communist elements in theater that claimed to be pani
Islamic they weren't really because the two it was an
irreconcilable Veltenschong. There was superficially Islamist language in Moscow's propaganda
as well as within some of these anti colonial ideological subcultures,
but there was no depth to it. Johann von Leers,
and we'll get into him next episode. He's a lesser
known personage within the Third Reich, and he was an
essential personage to the to the to the national soldiers resistance,
so they did defeat. I hold him in great esteem,
but he correctly recognized Islam's not reactionary. In fact, it
tends towards a revolutionary paradigm, but it is socially conservative
in terms of its view of authority and a assaultant
or a king, or a colonial governor or a procurator
or or an occupy in general, even if he himself
is not of the faith and not of your people,
if he protects Islam from its enemies and allows the
free observance of Islam, you are obligated as a good
Maslim to not revolt against him. For example, Wilhelm went
as far as he in the autumn eighteen ninety eight,
he the Kaiser went on a tour of the German
colonies and of the Holy Land and the Middle East generally.
And he visited Damascus specifically to visit the tomb of Selhadeen,
and he gave a speech to all these you know,
assembled masses of people where he declared himself to be
a friend of his lab and the German Empire, to
be a friend of Islam and quote the world three
hundred million Mohammedians, you know, how to give you an
idea of the priority that Berlin put on the cultivation
of this relationship. It wasn't just a minor consideration emergent
in the Foreign Office or or something that Colonial Office
officers posted in theater. You know, we're we're we're trying
to force the Kaiser and the government to take notice
of you know, and uh this paid uh this, this,
this paid dividends. I mean not you know again not
only uh did it maintain good offices with the Ottomans,
who were in real trouble then, but who were an
essentral ally you know, within the boundar rationality of the
power political paradigm that you know, reached critical Zenis in
ninety fourteen. But there there was an enduring affinity between
the Reich the German people and Daryl Islam that endured
through the Cold War. In my opinion, you know, it
was this is a bit of a tangent, but you know,
the only the only Marxist Leninist Arab state was South
Yemen and it was a cadre of East Germans who
really were the intermediary between the Warsaw Pack, the East
Black and and and the uh, the indigenous Arabs there
that uh the book, Uh John Cohler is this a
Cold War State department guy. He wrote a really interesting
book on the Stazi. I mean, he's very much a
a pro regime kind of guy, cold warrior type, but
he and I believe he was probably like a lot
of State department people. I think he was probably an
intelligence guy under diplomatic cover. But he uh, he wrote
about the the Stazi and the National Folks Armies presence
in Yemen. You know, he he tried to cast as
Majoritaly as possible, you know, suggesting that you know, all
these these East Germans swearing around like colonial overlords. It's like, well,
any they're doing something right that the yemen the Yemenis
didn't didn't open fire on him instead of packing. I mean,
I and the Yemen's aren't exactly the people who who
take a knee for others just because you know, if
anything there is uh impossible to govern as the patch
tunes and they it was it was the DDR that
really sold them on the idea of a Stalinism. I mean,
there's South South Yemen. There there's a confusing pastiche of
of of of political intrigues in Yemen. But I mean, obviously,
and I'm not suggesting that the soul or even the
primary approximate cause of them aligned with the East Block
was East German persuasiveness. Are intrigues, but interesting they're one
of the one of the Yemeni militias today in the
south of the country they ride under the flag of
South Yemen, you know uh, and they claim uh a
a Drake lineage to that polity, you know. So it's
that there's something there, But yeah, that I think that
should be adequate foundation. Man, There's still there's a couple
other authors I want to get into relating to the
Orientalists academic culture and in the Kaiser Reig and then
later the Third Reich and the impact that had on
conceptual matters. But I I want to get into the
Grand Mufti al Hussini and Palestine and it's status as
an access element and things, and then I promise after
that we'll get back to the Thirty Years War. But
this is important then, it's it's particularly timely in my opinion.
Speaker 1: Okay, do you think you're gonna be able to talk
about the ground Moftie and Ben von Leers in one episode?
Or is this possibly going to be three?
Speaker 2: Yeah, it might go three, but I'll see what I
can do. I'll try and expedite it.
Speaker 1: Well, don't yeah, don't leave anything out just to uh,
you know, we can do three episodes. That'd be perfectly fun.
Speaker 2: Okay, yeah, thanks for hosting me.
Speaker 1: Of course, always head on over at Thomas a substack
real Thomas seven to seven seven dot substack dot com
and his website is Thomas Thomas seven to seven seven
dot com. The t is a seven and you can
connect to everything from either one of those places, and
if you want to try and find them on X
where where you know his account could be gone one
day and back the next constantly.
Speaker 2: I mean X as an ex as a total pile
of ship like it like it really is. I I
I'm not trying to play murder, but I only maintain
an account there because people for some reason can't move
on from it, and it's it's kind of the one
stop place, the index of people and stuff.
Speaker 1: As a kid say, as a kid say, or used
to say this, this phrase is probably uh played out
by now. It's really fake and gay.
Speaker 2: Yeah it's it's garbage. It's it's really garbage, and yeah
it's fake and gay as well.
Speaker 1: All right, Thomas, A couple of days. Thank you,