Robin de Ruiter: Banned in France Kevin Alfred Strom

Authors conspiracy book banned in France

by Kevin Alfred Strom

HAVING BEEN THROUGH (and ultimately rejected) the right wing and conservative movements early in my life, I have seen a great many books purporting to expose political or financial conspiracies. Quite a few are worthless. A significant number of these are so ludicrous as to actually serve the cause of those they ostensibly criticize, who may indeed covertly finance the nuttier tomes. A few are indispensable. Many also fall into the category of interesting, though flawed.

(Some fun favorites of mine in the worthless or bogus categories: The militia writer who claimed that most of us would die when the Earth passed through a poison gas belt in 1991, and who thoughtfully offered for sale special gas masks to save us; the prolific Spotlight advertiser who warned us about the giant crack that the Illuminati were going to engineer under the Atlantic Ocean, proved by Bible prophecy; and the 9-11 theorists who claim that there were no terrorists and no jets all was a 3-D holographic projection. I could go on indefinitely.)

In general, I think that its insane to believe that groups especially intensely ethnocentric minorities never conspire; but believing that most of the evils of the world are the work of a master conspiracy is also pathological, in my opinion.

Dutch writer Robin de Ruiters book, Worldwide Evil and Misery, dealing with some of the nefarious actions of the Rothschilds and other financial dynasties, falls into the interesting, though flawed, category. His thesis is that these families, through Zionism and other movements controlled by them, are, under the guise of democracy and free markets, instituting a world government which no one will be able to challenge and from whose jurisdiction no man or woman will be able to escape.

In the course of the book, de Ruiter discusses some subjects that the Jewish/Zionist power structure considers taboo: the Khazar genetic contribution to todays Jewish population (which is real but which I also believe is less than and much less significant than Koestler and de Ruiter assert); the connection and coperation between Zionists and National Socialist Germany; anti-Gentile and anti-Christian passages in the Talmud; the interesting (though mutually exclusive) claims by researchers 1) that about half of Ashkenazi Jews are genetically distinct from all other human populations, except for a small admixture with other Jewish groups (Dr. Richard Villems) and 2) that Jews and Palestinians are genetically indistinguishable (Professor Arnaiz-Villena); and the covert promotion of anti-Jewish pogroms and atrocities by Zionists to encourage Jewish support for, and migration to, Israel.

Thanks to the generosity of the author, you can read the chapters of the book dealing directly with Jews and Zionism free via an online PDF file. The only thing Mr. de Ruiter asks is that those offering the file also show a link to his publishers page.

De Ruiter sees National Socialism more as a facet of Illuminati/Zionist intrigue than as an instrument of German nationalism or European racial-nationalism. This is quite wrong, but connections between the German government of the time and Zionism certainly existed.

De Ruiter is no World War II revisionist: he accepts the 6 million tale uncritically (which is just as unrealistic, I think, as the claims that there were no summary executions of Jews by Germans during the war). But that wasnt enough to save him from legal persecution for stating the truth as he saw it.

In his chapter on Zionism, de Ruiter says If we analyze the roots of Zionism and make amends to the principles of the ideology that lays claim to Palestine, we cross an unwritten line. We have then almost committed a crime, and, before we know it, we appear in court. In order to prevent this I am forced to incorporate all critical quotes in this chapter about Zionism, from erudite Jewish researchers, important Jewish authors and rabbis. Many of them complain about the blurred vision of their own supporters.

When he says that critics of Zionism, before they know it, appear in court, de Ruiter knows whereof he speaks. The French edition of this book, part of the Livre Jaune series, was suppressed in France, although one can still read some of the volumes online, including a large excerpt from the banned book.

According to de Ruiter, he first published the book in Mexico in 1989. But the French-language edition was legally suppressed under the race speech censorship laws in that country the same sorts of laws which are gradually being introduced in the U.S. under the guise of hate crime legislation.

De Ruiter stated in an interview with me: All other ideologies, opinions and ideas can be openly examined, analyzed and criticized. We can happily discuss politics and criticize the Christian faith or Islam. We can also turn against any government, and the biggest risk we might encounter is that of receiving polemics and retort.

There remains, however, one ultimate exception. For one theme, freedom of speech is absolutely not valid: Zionism! If one criticizes Zionism at all, then the reaction is conflicting and hostile. The subject of Zionism has almost become taboo. So thats the reason that the bloodlines book was banned in France. The book was published under the name LIVRE JAUNE No. 7 and talked, among other things, about the descendants of Judah (Jewish people), Zionism, and the foundation of the state of Isral. The reason the book was banned was because of my critique of Zionism.

I would have put that differently. I would say that it is criticism of Jews that has become the ultimate taboo.

De Ruiter is a popularizer, not a theorist or philosopher like, say, Kevin MacDonald or William Pierce, and those conversant with those mens work will not find much that is essential in Worldwide Evil and Misery, though the breadth of material cited is impressive and some of it may be new to all but the most indefatigable researchers. (For me, the study by Richard Villems was a new discovery which Ill be looking into more closely.)

But for those whose religious background (de Ruiter takes scripture seriously) or level of political development makes the full acceptance of the biocultural aspects of the Jewish problem hard to accept, it has some value. And all men who believe in free thought and free speech will be outraged by the attempted suppression of this book in Europe.

Sample chapters on Jews and Zionism from Worldwide Evil and Misery

Documents relating to the censorship of de Ruiters book (French)

Publishers preview of Worldwide Evil and Misery

Livre Jaune No. 7 (excerpt, French)

Livre Jaune No. 5 (French)

Livre Jaune No. 6 (French)

See the rest here:

Robin de Ruiter: Banned in France Kevin Alfred Strom

Related Post

February 13, 2017   Posted in: Kevin Alfred Strom |

Fair Use Disclaimer

"Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the government for a redress of grievances."

Under the 'fair use' rule of copyright law, an author may make limited use of another author's work without asking permission. Fair use is based on the belief that the public is entitled to freely use portions of copyrighted materials for purposes of commentary and criticism. The fair use privilege is perhaps the most significant limitation on a copyright owner's exclusive rights.

Fair use as described at 17 U.S.C. Section 107:

"Notwithstanding the provisions of section 106 and 106A, the fair use of a copyrighted work, including such use by reproduction in copies or phono-records or by any other means specified by that section, for purposes such as criticism, comment, news reporting, teaching (including multiple copies for classroom use), scholarship, or research, is not an infringement of copyright.

In determining whether the use made of a work in any particular case is a fair use the factors to be considered shall include:

  • (1) the purpose and character of the use, including whether such use is of a commercial nature or is for or nonprofit educational purposes,
  • (2) the nature of the copyrighted work,
  • (3) the amount and substantiality of the portion used in relation to the copyrighted work as a whole, and
  • (4) the effect of the use upon the potential market for or value of the copyrighted work."