0:00

Hello,

1:03

and welcome to FTN. Merry Christmas

1:05

to all of you. I am Jasmine Mcfeals. here

1:07

with Warren Baylog for very first

1:09

our first Christmas special because we had something

1:12

else last year that I think we pre

1:13

recorded. Don't remember. What

1:16

was our thing? I just remember us talking about

1:19

fake Christmas trees. I'm

1:21

trying to submit it. Right. Yeah. Too

1:23

is part of an actual episode. Yeah.

1:26

Yeah. Yeah. Well, but yes. Merry Christmas

1:28

to everybody. Merry Christmas. Yeah. I hope

1:30

you'll hear this one. Go ahead.

1:32

Yeah. Yeah. Go ahead. And when will they hear

1:34

this one happens this one happens when we have no prep.

1:36

No. I'm just kidding. This

1:39

is all prom too. But, no, this is this is gonna

1:41

get be released on Christmas Eve. So it will be

1:43

Christmas Eve when you hear this. So merry

1:45

Christmas. Maybe some of you will listen to it on Christmas

1:47

day. And yeah,

1:49

so I think that's what's got me in my head. It's

1:51

like this is the first time we've ever done

1:53

anything like this. I think we

1:56

did release the deep dive for the World War

1:58

one Christmas truce

2:00

around Christmas weekend, but this is

2:03

can't remember the last time where basically,

2:06

you know, if it's Sunday, it's FTN, it's also

2:09

if it's Sunday, it's Christmas. So

2:11

I think that's where the alignment is happening.

2:13

So so yeah, and I know there's

2:15

a lot of guys, you know, who may

2:17

not be able to spend time with family this year.

2:20

Talk to one of the guys in in our chat a

2:23

couple days ago. And

2:26

I know, you know, it's it's tough It's

2:28

a tough time of year. There's other

2:30

people out there going through the same thing that

2:32

you are. And I know that the thing that

2:34

I'm just talking to this guy, the thing that drives

2:36

people that are kinda stuck in that situation.

2:40

Kind of the most insane is is

2:42

telling them, bro, you have to be happy

2:44

because it's Christmas and everyone should be happy. So

2:47

that's not a just just a point

2:49

of advice, like, if you if you encounter

2:51

somebody who's having a tough time, don't say that to

2:54

them. They they just

2:56

kind of just wanna be included FTN part of

2:58

the thing. And if if you're in a group, you're

3:00

part of a an NJP

3:02

supporter group and you know other guys don't

3:05

have plans or can't be with family

3:07

on Christmas. Like, just go out and do

3:09

something. Maybe things are closed, but

3:11

if there's a way for you guys to get together try

3:14

to do it even if it's Christmas Eve

3:16

and you feel like, oh, it's too late for this year.

3:18

Make a plan for the twenty sixth. I mean, just

3:21

just try to, you know, make some plans

3:23

of people so they don't feel like they're

3:26

they're just alone because they never

3:28

no one in our thing should ever have to feel

3:30

alone, especially on this

3:32

kind of holiday. And it's especially tough because

3:34

everything is closed for

3:36

the most part. Although that even that is

3:38

changing, isn't it worn? Things

3:41

things don't completely close down. I guess if you're in

3:43

a small town, it completely closes. When

3:45

I'm sure there's somebody in our audience who's gonna

3:47

have to work Christmas day, you know, emergency

3:50

services, people, and I

3:52

don't know how many police we have listening to this

3:54

except for the ones that are if

3:57

you're if you're on duty

4:01

because you're here to spy on the Nazis

4:03

on the I was gonna say all the all the feds

4:05

out there, you know. Yeah. If you're a FTN and

4:08

this is we're we're ruining your Christmas,

4:10

then I'm very glad that

4:13

you get to spend this time with us and maybe maybe

4:15

now is the time to, you know, be visited

4:17

from the ghosts of Goyam Pass, you

4:19

know, and and have a change of heart. The Fed

4:21

will wake up in Christmas morning, you'll be like, that's

4:24

it. I'm gonna leave the FTN,

4:26

but and I'm gonna start dating girls

4:28

again. But But yes,

4:30

very good message. You know, you also have

4:32

to think about everybody out there who

4:35

had a rough year of people.

4:37

I mean, I know not in the movement,

4:40

but I know friends and neighbors. It was

4:42

a rough year, actually, a lot of people I know

4:44

lost someone very close to

4:46

them. And, you know, that's always

4:49

a horrible thing. First Christmas was someone

4:51

that you've been with,

4:53

you know, couple that have been married for

4:56

forty years or something like that. And so

4:58

so yeah. And that'll be the kind of the

5:00

theme of our whole show here is

5:02

just to think of others on Christmas.

5:04

And if there's anyone that you know that

5:06

is in a rough situation to try to bring

5:09

them some cheer. Yeah. I just

5:11

talked to somebody last night who

5:13

had a family member pass away

5:15

unexpectedly. And it's

5:17

tearing that family apart. It's it's

5:19

really tough. And so just the other thing

5:21

kind of in our in our movement, you

5:24

know, people tend to be online, people tend

5:26

to be sometimes a little bit

5:29

snappy with each other online. Just

5:32

give people a little bit of extra space

5:34

because it is kind of a tough time of

5:36

year. You never know what another person is

5:38

going through at any moment.

5:40

And usually, you know, if somebody's having a tough

5:42

time, sometimes it manifests

5:45

in in frustration. So just give people

5:47

a little bit extra space. Don't

5:49

push people over the edge. You know, I don't wanna

5:51

be you know, the the counselor here,

5:54

but I see I see and hear a lot of things,

5:56

you know, what people are going through and so you get kind

5:58

of wider perspective and

6:01

sometimes, you know, people are going through a tough

6:03

time. So give them some space. Give them some

6:05

love. Give them give them some brotherly white

6:07

love because we we can all

6:10

stand together FTN a time like

6:12

this. So so, yeah, we're gonna

6:14

be we've done a number of deep dives on

6:16

Christmas, which will be

6:18

at the end of this episode, actually. And

6:21

this will be this is gonna be about a Christmas

6:24

Carol and Charles Dickens FTN

6:26

Oliver Twist as well because there's a lot of

6:28

tie in with that. And it's intended

6:30

to be uplifting. We will be talking about

6:33

Jews, of course. But We've also

6:35

done deep dives on the town and

6:37

bowel in the history of the Christmas tree. We did one

6:39

on the World War one Christmas

6:41

truce between the German and the French soldiers.

6:44

And we also have done

6:46

a whole series of deep dives on Frank

6:48

Sinatra and Sammy Davis junior

6:51

and those guys as well. Not

6:53

not the favorites. Not the favorites of a lot of people,

6:55

but hey, look, I still listen to to Frank.

6:58

Doesn't mean I don't put on the vinyl of

7:00

Frank Sinatra or Dean Martin. Dean Martin's

7:02

actually got a very sterling track

7:04

record. He is a good guy, but

7:06

Bregs, etcetera. You know, you sort of have to look

7:08

past some stuff, enjoy the music. But,

7:11

you know, it's it's quite interesting.

7:13

And -- Yep. -- it's FTN live tracks. When you whenever

7:16

you mention and Frank Sinatra to me, I

7:18

have flashbacks of, like, I'm, like, traumatized

7:21

from that video that you sent me. Oh,

7:24

Yeah. That video of him, the the propaganda

7:26

video FTN world war two, and leave

7:28

those -- Yeah. -- and believe the Jewish killings. Oh, yeah.

7:30

Yeah. Yeah. Then when you hear about

7:32

him, like, you know, literally smuggling

7:35

weapons for Israel and raised

7:38

by a a Jewish yenta because his

7:40

parents were too busy, and he wore a little

7:43

Mizzusa around his neck. Oh, yeah, dude. It's

7:45

it's it's pretty pretty intense. But

7:47

the making up the song titles, like

7:49

judyizing the Frank Sinatra song

7:51

titles, like fly me to the Jews, and

7:53

this Maisons of Mine, and you'll

7:56

find me in Tel Aviv. Yeah.

7:58

It's all, dude. There's all all kinds of stuff. Really

8:00

funny shit. Sammy Davis junior actually converted

8:02

to become a Jew. Like, there's pictures of him with

8:04

a giant, like, gold, like, Jew cross

8:07

or Jew Jew stars. So

8:09

It's really kind funny those guys, the rat pack.

8:11

The rat face kite pack. That's what I like to call

8:13

them. But the music is very good. And

8:16

Frank always had a good sense of humor, but

8:18

look, I'm just I'm a Dean I'm a Dean Martin

8:21

guy at heart, because he just was

8:23

free and clear of all that bullshit. So

8:26

anyway, yeah. Those

8:28

are all I did. I think I think that's all the the Christmas

8:30

deep dives that we've done. I don't think we've done anything.

8:32

So I have to keep up coming up with new ones, but but

8:34

Christmas Carol FTN particular peaked

8:37

my interest because, you know,

8:39

there's kind of the notion

8:42

that scrooge is a Jew. Right?

8:44

This is this is kind of the thing that's out there.

8:46

The Jewish Daily Forward has

8:48

written a piece something along the

8:51

lines of the antisemitism of Charles

8:53

Dickens. And Charles Dickens is an

8:55

antisemite. I mean, how many

8:57

times And Oliver Twist does he in

8:59

the original version of Oliver Twist,

9:01

does he say fagin the Jew?

9:04

Like, is it a three hundred some odd

9:06

times? Yeah. Let's

9:08

see. I got the text right here. Yeah. So

9:11

the Jew, not Jew,

9:13

but like like Dave Schappel said, when you

9:15

use two words, the and

9:17

Jews. But when he

9:19

says the Jew, three

9:22

hundred and eight times in the text, and

9:24

two just without the in front

9:27

of it is more is more than that.

9:29

It's like three three twenty eight altogether, I

9:31

think. From a magazine that I'm looking at from

9:33

gutenberg dot org. Yeah.

9:36

He wanted he wanted you to know that Fagan was

9:38

a Jew. It sounds like. Yeah. I mean Yeah.

9:41

Yeah. That was actually pretty common.

9:43

What what's interesting is if

9:45

you look at, I guess, linguistics or

9:48

what would the I don't know what the proper or the study

9:50

of language, I don't think linguistics is there's

9:53

another word for the study of language. It doesn't really

9:55

matter. But the Jew was

9:57

actually like a suffix that was affixed

10:00

to names in

10:02

legal terms. Oh, yeah. I remember this from Alexander

10:05

Hamilton because we were looking into

10:07

the the genealogical history

10:10

of Richard Lavin, the

10:12

stepfather, the Jewish stepfather who

10:14

married Alexander Hamilton's mother, Rachel

10:16

Levin. And we're looking into the

10:18

the way that you prove that that Levin

10:20

was a Jew because his name was spelled LAVIEN

10:24

is that if you go back into Dutch records

10:27

from before he came to the Caribbean,

10:30

His name is recorded as Richard

10:32

Levine Vaju. And

10:34

it is like on ship manifests and

10:36

it's part of, official documentation where

10:39

you would say. The Jew. So

10:41

I'm not bringing that up because we're trying

10:43

to say, well, Dickens was just doing things

10:46

that he was a man of his time. He just did the

10:48

people didn't know. He wanted you to know that Fagin was

10:50

a Jew, because he's he's he's depicted

10:52

as a as a Jew. We'll talk about Oliver twist

10:54

a little bit later, but but setting the ground

10:57

here, like Charles Dickens' raging

11:00

anti semite of his day, but

11:03

it had a lot of reason to be. He

11:05

he grew up he grew up in a time when England

11:07

was was rapidly

11:10

transitioning into an industrialized heavily

11:14

heavily industrialized society.

11:17

He had grown up in a in a pretty

11:20

privileged lifestyle. His father worked

11:22

for the navy, which

11:24

in the early eighteen hundreds would

11:26

have been, you know, the the the pride

11:29

of of of England. And

11:31

so essentially what what allowed it to become

11:33

a global empire. And at

11:35

some point, his father was was

11:38

very bad at managing money

11:40

And, you know, you could say his

11:42

father is bad at managing money or

11:44

Jews were creating the type

11:47

of system in England where people

11:49

would just fall into debt slavery at the drop

11:51

of a hat, which is more closer to the truth.

11:53

And his dad ended up in in debtor's

11:56

prison, and Charles Dickens ended up

11:59

pressed into child labor at a very

12:01

young age in a in a boot blackening

12:03

factory, I believe, what they call it, boot boot

12:06

blackening factory. We're basically got

12:08

just blackening the boots. And

12:10

and if you were put in deaders prison, was looking

12:12

into this. And I'll talk more about deaders prison too. I'm

12:14

just setting the stage for why

12:16

Charles Dickens might have been an anti semite.

12:20

You know, in in in Denner's prison, he

12:22

would have seen things like, prisoners

12:24

being put on treadmills that

12:27

this is where the first use of treadmill known

12:31

was put into into service

12:33

prisoners were put on treadmills to power

12:36

the the various, like,

12:38

pieces of machinery. Like, it's literally

12:40

like the most horrific, like, thing you could come

12:42

up with. And debtor's

12:45

prisons were privately managed, and

12:48

they they would charge you

12:50

for every piece of

12:52

movement that, like, you you actually had to

12:54

they they would add a fee to your bill

12:56

as the debtor for literally taking

12:59

your shackles on and off. I

13:01

mean, it was literally like that insane.

13:03

And so Charles Dickens seeing

13:05

this and then experiencing Charles'

13:07

child child labor simultaneously,

13:11

sufficed it to say, I mean, you know, all the

13:13

things that Jews try to tell everybody

13:16

about why people become anti semites.

13:18

What's the answer, Warren? It's always

13:21

delusional. It's always unjustifiable.

13:24

It's always you know, they they

13:26

were told lies about the Jews,

13:29

you know, these these, like,

13:32

whisper campaign superstitions. I

13:34

mean, gee, I mean, he just must have heard

13:36

from one too many people, the Jews poison

13:38

wells. Right? Warren, that just I mean, that's

13:40

just turned them off to him. You know, they

13:43

they drank the blood with a little children. probably

13:45

heard all these things, but maybe

13:47

it's because some of the creditors that

13:49

his father owed money to were

13:51

Jewish. And the creditors

13:53

refused to release his father from these debts,

13:55

and his father was ruined because of

13:57

this. And maybe it's the reason that he

13:59

had to go work in a factory you know, blackening

14:02

boots as a child. I mean, five

14:04

years old or something insane. No.

14:07

That's insane. And yeah. If you

14:09

look at Dickens' life ban from eighteen he

14:11

was born in eighteen twelve, and he died in eighteen

14:13

seventy. So he basically straddles the

14:16

Napoleonic era in eighteen twelve was

14:18

was the peak of Napoleon's power. And

14:21

Waterloo was eighteen fifteen, so that she was

14:23

three years old when Waterloo happened. And then

14:26

and then you have England really

14:28

finally defeats Napoleon and then

14:30

it rained supreme. And then you have the whole Victorian

14:32

age in eighteen seventy. That's around the time

14:34

of the zulu war, you know,

14:37

with the red coats in South Africa. I mean, that's

14:39

like the the high colonial exploring

14:41

Africa and all the rest of it. But, I

14:43

mean, that that lifespan basically

14:46

spans the complete like, as you've

14:48

said, the complete transformation of England

14:50

from a from a primarily agrarian

14:53

society to a totally

14:55

industrial society. Yes.

14:58

Well, FTN the railroads, multiples. Yeah.

15:01

Yeah. Rareroads were, you know,

15:03

that the they became

15:05

popularized and and were

15:07

there first. I mean, America's, you

15:09

know, because we're sort of, like, you know,

15:11

America centric like you might think that

15:14

the with the transcontinental railroad and

15:16

the railroads built America and all that. And that's

15:19

true. But they were popularized

15:21

in England first. And and actually,

15:24

if you think about the geography of

15:27

the United Kingdom, FTN island and

15:29

things being relatively closer than

15:31

in America, it would be easy

15:33

actually to set up pretty intricate rail

15:35

networks in in UK before

15:38

it would have been in America and cost prohibitive

15:41

in America. And clearing

15:43

the land and one of the things that was most

15:45

prohibitive of of railroads was

15:48

Indians and violence, where

15:50

in England, they could you know, it's like they that

15:52

they don't have to worry about these things. And so the

15:54

railroad and the steam engine

15:57

in particular, because the steam engine allowed them

16:00

to to build the railroad, but it also allowed them

16:02

to power all of the

16:04

industrial machinery. And

16:07

what happened was a very very

16:09

rapid polarization

16:12

of of wealth disparity in England.

16:15

Surely there was always an elite class.

16:18

Surely there was always wealthy landowners,

16:21

nobles, merchants

16:25

sort of a middle class and then, you

16:27

know, the the the very lower lower

16:29

classes but that became

16:32

into very sharp contrast, like

16:34

even sharper than it ever had been before.

16:37

And So, you know, the concept

16:39

of deaders' prisons had been around in

16:41

England since the fourteenth century, and I'll I'll

16:43

dive into that later. But I wanna

16:45

talk about Dickens here because the

16:48

focus of this is on the Christmas Carol,

16:50

but setting this up for his antisemitism

16:53

and also his his upbringing growing

16:56

up very poor. Dickens

16:58

grew up very poor, set a lot of goals

17:00

for himself And

17:02

one of the things that he did and was able to

17:04

achieve this once he achieved

17:06

some level of notoriety was the

17:09

home that he grew up in, which was a very

17:11

beautiful Elizabethan home in Chatham,

17:13

England. He he

17:15

said that when his parents, when his

17:17

family lost that home, he

17:19

said, I'm going to buy that one day. I'm going

17:22

to get this back. And he does.

17:24

He indeed does. But

17:26

before he does that, he was in

17:28

in significant debt. And

17:31

a lot of it was from trying to get

17:33

himself going with becoming an

17:36

author. And Christmas

17:38

Carol was written in eighteen forty three.

17:41

And in eighteen forty three, Charles

17:43

Dickens was an extreme debt, very difficult

17:46

situation. He'd already written,

17:48

I believe, a pick pickwick papers was his first,

17:51

and then a old curiosity shop was his

17:53

second. But he

17:55

had he he had accrued some debt

17:58

and he needed to get out of it

18:00

and was desperate to get out of it and

18:02

because of the situation of his father.

18:05

And so he had actually

18:07

traveled to America for the first time

18:09

that year eighteen forty three. And

18:12

had just gotten back from America

18:14

in October. And I believe

18:17

he had attended some sort of

18:19

gathering or party or or something

18:22

in October of eighteen forty three

18:25

and had been struck with this idea

18:27

of writing first of all, his goal

18:30

was to write a very popular novel, to get

18:32

himself out of debt. So what's

18:34

gonna have broad based mass appeal?

18:36

Right? Because there

18:38

there was a rebirth and

18:41

a renaissance of of Christmas

18:43

in the UK at this time because

18:45

of the marriage of of Prince Albert

18:47

and to

18:50

the Queen and you had

18:52

the the German German Christmas

18:55

was was much more How

18:58

do you describe this contrast? In England,

19:01

Christmas had basically become just

19:03

a day when you had two days off from this

19:06

grueling insane sort

19:08

of like repetitious like horrible

19:10

life as a laborers, as

19:12

a child labor, as a teenage labor,

19:15

as an adult labor, short

19:17

life and you got two days off,

19:19

people couldn't afford decorations

19:22

and carrols and things like this. And

19:24

so Christmas while at

19:26

one time in England had been celebrated

19:29

more prominently was slipping

19:31

away because of just this just

19:33

industrialization modernity. It's way

19:35

crazy how it has a habit of doing these things.

19:37

Right. But but Germany, it was

19:40

becoming very popular. Like the crisp like

19:42

the Prince Albert put of a Christmas

19:44

tree. And

19:47

there was a an etching made of this.

19:49

And because of that and because of

19:51

people in England always doing what the royalty

19:54

was doing because it's fashionable. Christmas

19:56

trees became very fashionable, but they're they're fashionable

19:58

all over Continental Europe because of Germany

20:00

FTN the Tana Belle and everything like that. Right.

20:03

And so Scrooge Scrooge

20:06

Dickens is trying

20:09

to tap into this

20:11

this sort of resurgence

20:14

of Christmas, although he himself by

20:16

writing this Christmas Carol played

20:19

a role in really vaulting Christmas

20:21

into a major kind

20:24

of what it is today, the modern holiday. I

20:26

I see a lot of articles say it like

20:28

Christmas Carol is what made Christmas what

20:30

it is today. That's not actually true

20:32

because Christmas actually was a

20:35

very popular holiday in

20:37

in many different places. And it was

20:39

industrialization that was starting to kill

20:42

it. Christmas Carol,

20:45

along with the the inter marriage of

20:47

the the House of Windsor with

20:49

with Germany, is the combination of

20:52

what brought a renaissance of Christmas.

20:54

Because otherwise, if you read it the first way

20:56

it's like, well, Christmas

20:58

Carol made Christmas what it is. It's like, no, it used

21:00

to be great. And then Jewish industrialism

21:03

destroyed it, and then it was brought back.

21:06

Because people realized what they had been missing.

21:09

But but, yeah, pause there because didn't wanna

21:11

I didn't wanna Well, yeah. Just, you know, Charles Dickinson

21:13

is considered a romantic of the

21:16

romantic period. And it's

21:19

when you think about that idea, it

21:21

it fits right in with First of all,

21:24

the day or the year that it was

21:27

written, I guess

21:29

it was published in eighteen forty three. But

21:31

also the the

21:33

circumstances of the time and of Dickens'

21:36

own life, it fits in

21:38

with romanticism as

21:40

a a response and a reaction

21:42

to the excesses of -- Yeah. -- enlightenment

21:45

enlightenment rationality. So enlightenment

21:48

rationality, you know, brings

21:50

you science and medicine and

21:53

all these wonderful things, but but it also

21:55

then brings you factory and

21:57

the fifteen hour workday and the slums

22:00

and the and the just, you know, the stock exchange

22:02

and all these horrible extreme

22:05

excesses of industrial capitalism and

22:07

of the the beginning of the machine age.

22:10

And so, yes, you could

22:12

see just the the

22:15

the romanticization of Christmas,

22:18

and Christmas is something that is very immune

22:21

to rationalization

22:24

and that kind of, like, hard nose

22:26

to a calculation. I mean, Christmas is even

22:28

today. Christmas is still in

22:30

in this hyper capitalist global

22:32

order. Exactly. So yes.

22:35

It's this island of just of

22:37

family and warmth and coziness and

22:39

and just thinking of things other

22:41

than than the bottom line and getting ahead

22:44

and and the next, you know. So

22:46

so, yeah, you can see it very much

22:48

fitting into the

22:50

the romantic response to

22:52

the excesses of the enlightenment? Yeah,

22:55

well, and there's there's that there's

22:57

the fact that Dickens himself had become

23:00

somewhat of an outspoken activist

23:03

of sorts because of his fame

23:06

where his namesake was featured in

23:08

in many different advertisements, but also

23:11

as a as a voice against debt

23:13

are prison and child labor. And that was

23:15

a those were causes that he fought all of his life.

23:17

And so the

23:20

foundational element, of course, of a

23:22

Christmas Carole is this

23:25

horrific experience

23:27

of of the croutchet family, Scrooge's

23:30

reaction to it, and

23:32

and this this notion

23:34

that we need to be more

23:36

self sacrificing. That

23:39

this is innate into who we are

23:42

and that Scrooge is encouraged

23:44

to come home by these three ghosts

23:46

The other thing that's kind of present in this

23:49

story is not just the the

23:51

sort of the highlighting these social

23:54

issues that were highly problematic in

23:56

Victorian society at the time.

23:59

But also the what

24:01

was also popular in literature sure then

24:03

was was Gothic fiction.

24:06

Gothic fiction, Gothic motifs, which

24:09

were also something that was shared

24:11

by our good friend, Richard Wagner,

24:13

and not not too long after this,

24:16

interestingly enough. But the

24:18

the notion of of the supernatural and

24:22

ghosts stories. This was

24:24

very popular in

24:26

England at the time, and so People

24:28

might not realize this because the ghost of Christmas

24:31

past and present and future is

24:33

just something that is it's an interesting story.

24:35

It's narrative that's very common, but

24:38

It's unique for Christmas Carol, but this

24:40

would have been this would have been something that

24:42

would have made it very exciting for people

24:44

to wanna read about. So It's

24:47

funny you say that because I just showed my

24:49

son the nightmare before Christmas.

24:52

And he loved it and it

24:54

was great. But and

24:56

I love that film. But it's funny

24:58

because was thinking about how because my son

25:00

is very much ever since Halloween, he been extremely

25:03

on a kick with like ghosts and haunted

25:05

houses and and, you know, Scooby Doo, all

25:07

that kind of thing. He he loves anything to do

25:09

with ghosts. And haunted houses. And

25:11

I was singing with a night member before Christmas. I thought,

25:13

what a great idea to do a mash up of Halloween

25:15

themes with Christmas? Leave it to

25:17

Tim Burton to come up with that. But then I thought I

25:19

actually thought of a Christmas Carol, and I thought,

25:21

of course, because when I was a kid, and

25:23

I'd watch that old nineteen fifty one version

25:25

of a Christmas Carol, was terrified

25:28

when Jacob Marley first appears. He's

25:30

he's really depicted in at least in that version

25:32

as a very frightening ghost. So,

25:34

yeah, that's One, Christmas

25:36

Carol did the the

25:38

the Halloween Christmas mashup thing of

25:41

of ghosts on Christmas. Before

25:43

it was cool. But also, yes,

25:45

absolutely. That fits completely into

25:49

romant the the

25:51

the romanticism literature, the idea

25:53

of the Macabre and of ghosts

25:55

and apparitions and and hauntings. So,

25:58

yeah, leave it to Dickens, the the romantic

26:01

author to weave a

26:04

ghost story into a Christmas story and blend

26:06

it to. Yeah.

26:08

It's it's interesting how it's blended

26:11

together in that way and it's also smart

26:13

because the

26:15

the three ghosts are somewhat

26:17

representative of of the Trinity.

26:21

So what's interesting about about

26:23

Christmas Carol is that it's not

26:25

overtly religious. And

26:28

this is one of the things one of the

26:30

reasons why I think it achieved widespread

26:34

popularity because it did

26:36

not make it's not anti

26:38

religious because there's a lot of religious

26:40

elements to it. And it's certainly not anti

26:42

Christian. It's certainly not anti Christmas

26:45

at all. And there are and

26:47

he does give kind of a nod to Christianity

26:50

with the the the trinity, of course.

26:53

But what makes it not

26:56

lost in the the sort

26:58

of intra religious

27:01

autism that would have been present in

27:03

Europe at the time between Catholics

27:05

and Protestants and blah blah blah

27:07

blah. It it it anybody

27:09

can enjoy this story. And

27:12

it it doesn't it doesn't really

27:15

you know, a lot of people can see themselves in

27:18

Scrooge and he's

27:21

supposed to be that sort of character. And

27:23

fundamentally, that's why I

27:26

actually you and I talked about this extensively because,

27:29

you know, I I totally rejected the notion that

27:31

Scrooge was was supposed to be

27:33

a Jew. And one of the biggest reasons

27:35

is because

27:38

Dickens is an anti semite, and

27:40

Oliver Twist was written before a Christmas

27:42

Carol. And so he had

27:44

no problem saying Thagin the Jew three hundred

27:46

and eight times And if he wanted you to know

27:48

that that that Ebony's or Scrooge was a

27:50

Jew, he would have told you that Ebony's

27:52

or Scrooge was a Jew three hundred and eight times.

27:55

And there's all this kind of, like, just

27:58

weird sort of, like, you know, trying to

28:00

read the decoder ring kind of garbage all

28:02

over the Internet about Well, Ebony is

28:04

a Jewish name and money

28:07

lender. He's not a money lender. He

28:09

lent money as credit in exchange

28:12

for goods and services, but that's besides the point.

28:14

But people are trying to connect all these dots.

28:16

Now what by narrative is

28:18

is that Scrooge was given

28:21

very inherently, like because

28:23

Charles Dickens knows Jews very well for

28:25

the same reasons. Scrooge was

28:28

given inherently Jewish characteristics.

28:31

And these Jewish characteristics, this

28:33

Jewish morality that Scrooge

28:35

has, that he has to

28:38

get away from that

28:40

his his former partner Jacob

28:42

Marley who I was actually more

28:45

certain was actually Jewish,

28:47

but the problem with him being Jewish is

28:49

why would he come back to try to stop

28:52

scrooge from being a Jew. Right.

28:54

You know, unless you go down the narrative of, like,

28:57

well, he died and then found out that you

28:59

know, he's been wrong all

29:01

along and that Jesus was the savior

29:03

and that he's now in hell trying to beg

29:05

beg scrooge to to repent. But

29:08

but Jacob Marley is also

29:10

not Jewish because of some things

29:13

that are mentioned about his own

29:15

family in celebrating Christmas with Marley.

29:17

We know that Scrooge is the the easiest way to

29:19

prove that Scrooge is not Jewish and that Charles

29:21

Dickens intended him to be

29:23

not Jewish is the conversation

29:26

that he has with Fred in

29:29

some aspects of the book and also

29:31

with his with his

29:34

lover bell where he

29:36

talks about, oh, no, his sister, not

29:38

not his lover bell. He talks to his sister, I believe,

29:41

And they talk they talk about celebrating Christmas'

29:43

children, which

29:45

they would not do. And

29:48

somebody really proved this point, like

29:50

beyond all shadow of a tout. And

29:53

and one of the things that I was reading where they

29:55

said, Okay. So if Scrooge's

29:57

or if Scrooge's sister was celebrating

30:00

Christmas as a child, let's

30:03

say that she's Jewish. If she's celebrating

30:05

Christmas now, then

30:08

if she was raised Jewish, then

30:10

that means that she would have had to have converted

30:13

to Christianity, like to marry a Christian

30:15

man and is talking about celebrating

30:17

Christmas as a child and as an adult. Like, none

30:19

of it makes sense. Like, none of adds up. What

30:21

adds up is that And the biggest thing for me

30:23

honestly is that Charles Dickens would have would have just called

30:25

Scrooge Jim. Even if you wanna

30:27

make the argument that he was trying to do

30:29

something that was, like, FTN good

30:31

optics and widespread appeal. You have to remember,

30:33

nobody gave a shit about antisemitism. He

30:36

could like, he wrote Fagan and and it was

30:38

popular. Because -- Yeah. -- this

30:40

was people understood who the villain

30:42

was.

30:43

You know, if if if you've heard the

30:45

story FTN any And and made well,

30:47

one last sentence. If he had made Fagan about

30:51

the royal family and totally omitted

30:53

Jews, everybody would've been like, Is

30:55

Dickens a Jew? I mean Anyway,

30:59

go ahead. Well, I was just gonna

31:02

you know, we'll we'll dip into that essay,

31:04

I think, the one that we both found.

31:06

But he specifically just

31:10

address the the is Scrooge supposed

31:12

to be a juicing? Even Dickens

31:14

FTN this letter was talking about how with

31:17

Fagan, it's not so much a religious

31:19

Jew that he had in mind, but a racial Jew.

31:21

Like, that's what he had in mind. So

31:23

so Dickens also he

31:25

is not seeing the Jews as

31:28

purely a just

31:30

a different faith. You know? Jews are

31:33

are people who believe in Judaism and

31:35

have not converted to Christianity. Like like

31:37

Dickens had a racial understanding

31:39

of what Jews were FTN ethnic understanding what

31:42

Jews were. And and and

31:44

again, yeah, it would just defeat the whole purpose of

31:46

the story, which is the redemption of

31:48

of a of FTN arian who has

31:50

lost his way. You know, and

31:53

who has lost his way from the true -- Yeah. -- the

31:55

the natural way thatarians are supposed

31:57

to be. His happier life

31:59

from his past there's the reason why the ghost

32:01

of Christmas past is this like jovial

32:04

happy guy who who

32:06

is like what he was like before.

32:09

FTN the ghost of Christmas future. His

32:11

Jewish future is literally death.

32:14

It's literally deaths. Yeah. And

32:16

and and but Jacob Marley is like, you will

32:18

die. And all of these all of these

32:20

boxes and chains that you will drag around with

32:22

you are all the people,

32:24

all of the really immoralities that

32:27

you gather along the way all of the construction

32:29

that you reap living this kind of lifestyle.

32:31

And I mean, they're gonna be people that

32:34

wanna say, oh, no. They're just

32:36

talking about phyllosemites. By the

32:38

way, someites will say, oh, no. Scrooge is just a

32:40

sinner. We're all sinner.

32:42

Yeah. You're capable of being a sinner. You're capable

32:44

of behaving like a Jew. Because that's ultimately

32:47

what they're talking about. Everything that's

32:49

wrapped up in in Satan

32:51

worship and everything else, it's all the same stuff.

32:54

So, Scrooge

32:57

Scrooge is somebody who became

33:01

this way because

33:03

of the modern industrialized society

33:06

that he was living FTN, and Marley

33:09

is his partner, Marley is also

33:11

somewhat of a Scrooge

33:14

was Marley's protege, And so

33:16

Scrooge was really taking cues from Marley,

33:18

but Scrooge also experienced a lot of

33:21

pain and difficulty in his own

33:23

life. You know, he had people close to

33:25

him who died. He lost

33:27

his his loved one, Bell,

33:30

but they sort of tell the story where Bell

33:32

doesn't wanna be with him because he becomes

33:35

a kind of miserly son

33:37

of a bitch. And that's that's

33:39

also a lesson too is to just gonna

33:41

be you're gonna die alone. I mean, that's the story that they

33:43

say. It's like you're gonna die alone. People

33:45

are just gonna pick over your your

33:49

life, your whatever

33:51

your physical remnants like

33:54

they have in that one scene, and I think the what

33:56

is the eighty three version, nineteen eighty three?

33:59

I think it's depicted in every movie. Even

34:01

the puppet version, they depict that. But

34:04

he is a he's a guy who gets

34:07

redemption. And, oh, I know what I was gonna say,

34:09

sort of, filibustering there because I was trying to get back

34:11

to this one point, which is that there are

34:13

Jews out there who wanna paint scrooge

34:15

is a Jew. Because

34:18

they want Jews to be included in a

34:20

story. It's like they're it's like a double edged

34:22

sword. Right? They don't want to tell a story about

34:24

a Jew converting to Judaism or converting

34:26

to Christianity. But they talk about

34:28

the it's a religious, and so he's not really

34:30

converting to Christianity. He's just

34:33

becoming AAAA Jew that were

34:35

all supposed to be. Like, they're sort of, like, projecting

34:37

themselves onto, like, the ideal

34:39

Christian morality when they know that they

34:42

can never be that. That's one of the you'll

34:44

have Jews who criticized the story because they're

34:46

saying that the way

34:48

that Dickens is telling the story is that

34:50

the only way that you can be happy is

34:52

to become, like, celebrate Christmas and

34:54

have a Christian morality. So therefore, it's

34:57

barred from Jews ever participating. But

35:00

that's the same reason why some Jews will read

35:02

into the story that

35:04

he's a Jew who is being kind of

35:06

redeemed. But they don't ever say that

35:08

he's going to church now on on the twenty

35:10

fifth. It just say that he's he's

35:12

being nicer to his employees and treating

35:14

everybody better, but I mean, in the circular

35:17

Jewish economy, then Bob Cratchett would be a

35:19

Jew, and Bob Cratchett's family would be

35:21

Jews. And all

35:23

of the charities that Scrooge would donate

35:26

to would be Jewish, and then it works out

35:28

the way that they usually conduct

35:30

their affairs. But that's not what Dickens intended

35:32

at all. He intended the everyday

35:36

pretty much anybody in Victorian England

35:38

to be able to relate to this story And

35:41

I would even say anybody but Jews

35:43

because Jews

35:45

don't think about starting to

35:47

give of themselves freely. And

35:49

being one with the world and being

35:51

honest and being kind to other

35:53

people, except maybe to each other,

35:56

but in that even they

35:58

struggle. Because one of the origins of

36:00

debtors' prisons is actually Jews not

36:02

paying each other's debts, which we'll get

36:04

into later. But go ahead. Well,

36:06

I was just gonna say, I like I like that

36:08

yeah. Because Christian themes

36:11

are woven throughout the the text. But

36:14

I like that it's not just scrooge is

36:16

now gonna go to church because

36:19

it fits with one

36:21

of I had to look it up,

36:24

but it's one of Hitler's favorite quotes

36:26

from the bible, where he

36:28

says the thing of John

36:31

let us not love in word, but

36:34

indeed. You know? The

36:36

idea of not in word, but indeed

36:39

is something that Hitler in his speeches,

36:41

when he would invoke Christianity, he would say that

36:43

sometimes when when he was defending the national

36:45

socials movement, he would say

36:48

what we're doing, like, the winter help work. Is

36:51

getting to the true spirit of Christianity, not

36:53

in word, but indeed. And

36:55

and that's what's pretty cool about

36:57

the way Scrooge transforms. Is that

37:00

he is not just practicing

37:02

Christianity now. Now I'm going to read the Bible. I'm

37:04

gonna go to church. No. He's going out

37:06

there and indeed a

37:09

changed FTN. You know? He is he is acting

37:11

as as Christ would have acted. So in

37:13

in that sense, it's just it's great because

37:15

the themes are woven in there, but it's not like you

37:17

said not an explicitly religious

37:21

story with a specific religious message,

37:24

you know, and it has a broader appeal as

37:26

result of that. It's yeah. It's a

37:28

fantastic work. When I when I just

37:30

talking about it with you, Jazz, it it isn't amazing.

37:32

It's one of these things that it's one of the most best known

37:34

stories out there. And at Christmas, it's just

37:36

ubiquitous. It's a Christmas Carol. Christmas Carol.

37:39

But it is a fantastic story. And I'll

37:41

I will say this also. It's something that always

37:45

the older you get, the older I get, the more

37:47

sentimental I get about it because you

37:50

you do, as you said, you identify with Scrooge.

37:52

And I've seen, like, older folks, especially,

37:55

like, my parents and and people older than that,

37:57

who really you identify with how

37:59

Scrooge is, like, looking back on his life.

38:02

And how fast it all went. And the mistakes

38:04

that he made or the regrets that he had or people

38:06

that he lost, you know. And and

38:08

especially the stuff with the Christmas, the spirit

38:10

of Christmas past. Because one thing

38:12

about Christmas is also, as

38:15

we were talking about at the beginning of the show, it's

38:17

both the happiest time of the year and can

38:19

also be sometimes the saddest time of the year because

38:21

it's a time that you mark the

38:23

passing of the year and you you

38:26

remember Christmases of the past.

38:28

You remember the the what you've had

38:30

people that you lost your parents, you know,

38:32

your your childhood. Grabbing

38:34

it. And and yeah. And that's

38:36

incredibly a powerful

38:39

aspect of the book is that the

38:41

way Scrooge is is immediately plunged

38:44

back into his early memories and

38:46

and is forced to think about who

38:48

he was and the people he loved and who loved

38:51

him, who he's lost, and how he's become this

38:53

hard sort of bitter person Yeah.

38:56

The themes of it are just eternals. There's a reason

38:58

why it's it's it's not just tradition.

39:00

There's a reason why the time is so well

39:03

loved. Yes. Timeless. And also,

39:05

there's a certain amount of romantic sort

39:08

of fondness for the

39:10

some of the scenes and in England

39:12

even if it was dirty industrial, but

39:15

just the the snow falling in London

39:17

in a simpler time, especially

39:20

as there are many parallels between

39:22

the sort of

39:25

harsh and sharp pivot

39:27

into an even harder modernity today

39:29

parallels the pivot into modernity

39:32

that those people were experiencing back then people

39:34

look at those street scenes in in

39:36

England and think, well, that's just classical

39:39

England. It's like, well, those streets

39:41

in England were probably only

39:43

twenty or thirty years old because London was

39:45

constantly being subjected to fires

39:48

because of the close of inhabitation

39:50

of the people and the denser population

39:53

of the city, that a lot of that

39:55

was relatively new all the time.

39:57

It was rebuilt. So there's nothing actually

39:59

classical about it. It's only classical to us

40:01

because we're looking at it and in

40:03

the past, but that would have been that would have been as classical

40:06

as like you walking around some sort of like

40:08

town center in suburban America today.

40:11

It's kinda weird to think about, but FTN

40:13

some ways, it's true. The

40:16

the story and and I wanna make this

40:19

point very clear. And think we've made it pretty clear

40:21

already, but The fact that there

40:24

was not a Christian,

40:26

you know, inherent and explicit

40:28

Christian message in Christmas Carol

40:31

doesn't mean that it was inherently anti

40:33

Christian because I think there's a tendency for

40:36

people to light switch brand on that. It also

40:38

doesn't mean that he didn't

40:40

want to include any Christian message

40:43

because he was trying to appeal

40:45

to non Christians. That's

40:47

also not true. He was trying to

40:50

appeal to Christians by

40:52

putting the trinity in there, by talking about Christmas,

40:54

by having all of the the tenets of Christian

40:56

morality, wrapped up in this thing

40:59

because precisely because the

41:01

message the the overarching message

41:03

of of a Christmas Carol would

41:05

have been lost in the autism of

41:08

intra Christian religious disputes

41:10

of the time. And people

41:13

Oh, I don't like that because it's got this

41:15

symbolism in rural law. And then

41:17

it's like, well, then they'll flush the whole thing down the toilet

41:19

for all the people that get caught in that fight.

41:22

Because I've never and even

41:24

at the time, have heard any

41:26

discussion about anything being controversial

41:29

in that story. Except Jews saying

41:31

that there's too much latent

41:34

implicit anti semitism in

41:36

the story. Right. Right. Now one of reasons

41:38

I thought Bob Marley Bob Marley, I FTN

41:40

that one. Bob Marley. I

41:43

kept saying, yeah. I knew that would

41:45

happen at some point. Yeah. It's like I'm glad

41:47

you got it over with early on in the show here.

41:49

So, you know Bob Marley. The Bob Marley.

41:51

Yeah. Bob Marley, I was also calling him John

41:53

Dickens too, but John Dickens think is his father.

41:57

Yeah. Jacob Marley, the reason I thought

41:59

that he might be Jewish, which is

42:01

really this weird thing that

42:03

I've encountered in doing some research

42:05

for this, which is that there

42:08

is this offshoot play

42:10

that has been written called

42:13

Bob Marlick and Bob Marlick, Jesus.

42:16

It is called it is

42:18

called Jacob Marley's a

42:20

Christmas Carol. And

42:22

the the author of

42:24

the play is a

42:27

Jew. Oh my goodness.

42:29

Who who wrote goodness? His name is Tom

42:31

his name is Tom Molla. MULA.

42:34

Sounds like an Italian name, but he's

42:36

a Jew. He's an award winning

42:38

playwright actor director for more than twenty five

42:40

years. He received two Joseph Jefferson

42:42

Awards in ninety one FTN his

42:45

play entitled Gollam,

42:47

G0LEM at

42:50

the National Jewish Theater, And

42:52

as Farrah's work in Nicole Hollander's hit

42:54

musical Sylvia's real good

42:56

advice. I don't know what the fuck that's about. But in nineteen

42:58

ninety five, he published a novel entitled

43:01

Jacob Marley's Christmas. And

43:04

it is because he was an

43:06

actor who played in

43:08

a Christmas Carol in

43:11

many different, I don't know,

43:13

venues or whatever. And there

43:16

was, like, I don't know if this is something that

43:18

happens in thessbianism.

43:21

But he had this, like, backstage

43:24

sort of schtick that he did where

43:27

There's another version of a Christmas Carol

43:29

where it's actually Jacob Marley

43:31

who is trying to get redemption for

43:33

himself. And the

43:36

the the central plot of his version

43:38

of of a Christmas Carol is that

43:40

Marley has to redeem

43:43

scrooge within

43:45

twenty four hour before Christmas in order

43:47

for himself to be redeemed. And

43:49

I and I was looking at this and I was looking

43:51

at where different versions of this

43:53

Jacob Marley's Christmas Carol is

43:56

is being put on as a as a performance.

43:58

And it's almost exclusively in in

44:00

Jewish theaters. And

44:03

in in some others, you know, it's it's it's

44:05

grown outside of that. But other other than,

44:08

like, doing a deep dive on this on this, I'd never

44:10

heard of this. I didn't know that there was another version.

44:12

didn't know that the Jew had written about it. And I was

44:14

just like, well, why would why would a Jew write

44:16

a story about Bob but Jacob Marley almost

44:18

did it again. Jacob Marley getting redemption. If

44:21

Jacob Marley is is not Jewish,

44:24

and maybe it's just as simple as, like,

44:26

they're trying to take the story away from

44:29

from from

44:31

Scrooge or they're trying to

44:35

get redemption for the guy who's already died,

44:37

which would be kinda funny. Like Jews once

44:39

they die and they find out that they got it wrong

44:42

the whole time and they have their

44:44

literal come to Jesus moment at

44:47

the at the reckoning. There

44:49

is no more redemption. But it

44:51

would make sense that a Jew would write a story about

44:53

the guy who already died also getting redemption

44:56

if he did one more favor. Right? It's like Jews

44:58

coming up with new rules to get around

45:00

the existing rules. Yeah.

45:03

Jacob Marley gets to get around it. I don't

45:05

think Jacob Marley is Jewish just for the record.

45:07

But yeah. Well but it's really weird.

45:10

It's more than just a day it's more than just

45:12

a JDF article. It's actually like

45:14

a guy wrote a book and has a whole

45:16

popular play that is performed by Jude.

45:18

It's like, alright. I don't know what

45:20

this is, but it's really weird and I kinda don't

45:22

wanna know it is, but Yeah.

45:25

Well, Jacob Barley, I mean, you've mentioned to

45:27

me FTN reading about it. He does have

45:30

a a very Jewish name, and Evaniza,

45:32

of course, has a of an old testament name.

45:34

And we were talking about how just clearly

45:37

Dickens is trying to suggest

45:39

that these guys have, you know,

45:41

taken on some Jewish characteristics in

45:44

their lives. You know? Like, they're they're

45:46

they're they've they've become, like, basically

45:48

like white Jews, you know, in there. And and

45:51

that's a phenomenon. We certainly can

45:53

observe in the the twenty first century. There's

45:55

plenty of people who are who

45:58

are all arian, but

46:00

who have taken on very, very

46:02

Jewish characteristics from

46:05

from being around Jews, from trying to emulate

46:07

them, their style of doing business, their style

46:09

of their their culture. And

46:12

to like people who have cancer, you can tell

46:14

when they're afflicted with the disease. And

46:17

people take on the attributes of

46:19

a Jew because they're

46:21

afflicted with the Jewish disease,

46:23

which is self

46:26

selfishness, it's corruption, it's

46:28

greed. I mean, the seven deadly sins

46:31

of Christianity are are are there

46:33

for a reason and they really just you know, people

46:35

are capable of these things. Right.

46:37

I I think the differences is that the Jews

46:40

are somewhat cursed because

46:43

they're incapable of of not

46:45

being that way. Whereas we,

46:48

like, scrooge, the story of scrooge is that

46:50

No scrooge. Like, what you're doing in the way

46:52

that you're behaving right now, the

46:54

ghost of Christmas present, which tells

46:57

the story of him in in the way

46:59

that he affects people who are alive

47:01

today, his impact that he has as

47:03

himself now. That's not

47:05

your natural state scrooge. That's not

47:07

who you are. Ghost of Christmas past

47:09

told you who you are. You go back

47:11

to who you are. You've gotten lost.

47:14

Come home is the message. It's come home.

47:16

And that's why so many people resonate

47:19

with it. When you read what

47:21

what rabbis have written about a Christmas

47:23

Carol, it's almost like they're, like,

47:26

dissecting some sort of, like, alien fiction.

47:29

Like, they don't they they wanna relate to it

47:31

because it's so popular with literally everybody

47:33

and it's become such a Like, how can

47:35

you argue with a Christmas Carol? I think one road

47:37

I was going down with this is like, It's never

47:39

been controversial. And

47:41

it was so popular that everybody

47:43

wants to relate to it. But guess who has

47:46

a hard time relating to it? Guess who

47:48

writes op eds about a Christmas Carol and

47:50

then tries to twist it into their own morality,

47:52

which I've read several of them by rabbis. Who

47:55

say, you know, good for scrooge, but this isn't about

47:57

Christmas and blah, blah, blah, blah, blah, blah, blah, blah, blah. Just like typical

47:59

Jewish bullshit. But they can't really relate

48:01

to it because come

48:03

home to this selflessness,

48:07

this being courageous, being

48:10

kind to others, being honest all of

48:12

your dealings, that is an alien concept

48:15

to a Jew. So -- Right. --

48:17

it's And and and and Scrooge also,

48:19

there's a characteristic of of with Scrooge

48:22

that is a

48:24

a word that's used to describe him, which is

48:26

a miser, which miser

48:29

is not something that, you know,

48:31

again, people who have a mic loves to

48:33

talk about this. The superficial read

48:35

of Jews is that they are miserly and

48:38

that they pinch pennies and that they,

48:41

you know, are cheap. But,

48:44

you know, if you if you get to intermediate

48:46

grade anti Semitism, you

48:48

realize that Jews actually are

48:51

not that's that's not that's true scottish

48:53

people, but it's not true Jews. Jews don't

48:56

they're not they're not up.

48:58

Jews are not. Really, they

49:00

will spend and spend So let me amend let

49:03

me amend my statement. Anybody

49:05

can relate to a Christmas Carol except

49:07

for Jews and Scotsman. That's pretty

49:09

much Well, Scotsman, especially because Scotsman

49:11

are most in need of the of the story of

49:13

a Christmas Carol. But

49:15

no. But what are they coming home to?

49:18

This is my my boss. I just don't joke.

49:20

I don't. But my my well, my my joke

49:23

about John Mueller

49:25

is that he that the great conservationist is

49:27

that he is one of the great,

49:29

like, Scotsman who just, like, defies the

49:31

spirit of all the Scottish Robert Barron's

49:34

of the of the industrial age

49:36

that otherwise embody like

49:38

peakscrooge, but No. What I

49:40

was gonna say though was that, yeah,

49:43

the Jews are not really yes,

49:46

they can be cheap and yes, they drive a hard

49:48

bargain, but they know when to spend, and

49:50

they know when to invest. And that's

49:52

why Jews are the top donors. That's why

49:55

what's his name? The the little

49:57

Jew, Bankman Freed, was spending so

49:59

much. If he had been a miser, he would have he would

50:01

have held onto his money. He wouldn't be spending

50:03

it. Equally in the Democrat and

50:05

Republican parties. Jews spend

50:07

more in the political process in

50:10

for instance, in this country then

50:12

gentiles do. It's one of the big problems actually

50:14

we have is that right wing

50:16

guys who who have money

50:19

tend to hold on to their money and they don't to

50:21

spend it on political stuff, whereas Jews

50:23

will heavily spend on that.

50:25

So Scratch the -- Part of the art. -- tithe.

50:28

I mean, it's part of -- Right. Right.

50:30

Yeah. -- contributing to Jewish causes

50:32

and Jewish unity. Like, politics is

50:35

about upholding let's see.

50:37

White whites have been

50:39

divorced from this notion of political

50:41

donations being about preserving

50:43

their race in the religious identity.

50:46

And Jews, that's all they think about. That's

50:48

why they donate to both sides because it's

50:50

about self preservation. Bites are

50:52

just like I wanna donate because I wanna

50:55

have a lower taxable income next year,

50:57

lower tax bill next year. It's like Yeah.

50:59

So the problem with Jews is not that they

51:01

are miserly, and they hoard their wealth,

51:03

and they don't spend it generously on

51:05

those in need. I mean, that that that's

51:07

true of a lot of Jews, but that's

51:09

not really the problem. The problem is that they

51:11

are actively not only are they hoarding wells,

51:14

but they're they are extracting it

51:16

through parasitic means. They're exploiting

51:19

others. And then when they've exploited them,

51:21

then they're spending their wealth on ways to

51:23

control those people and to corrupt the state and

51:25

things like that. So Scrooge is like yes. Exactly.

51:27

So Scrooge is not You know, Scrooge

51:29

is not Scrooge is not fagan. You know, Scrooge

51:32

is not exploiting children,

51:35

running a gang of child prostitutes. He's

51:37

not he's just he's he's

51:39

become you know, the whole story arc

51:41

with Scrooge is he's someone that

51:43

was kind that was sensitive,

51:46

that was romantic, that did fall in

51:48

love, that did think of others, and then

51:50

through the hard experiences that

51:52

he's had and the a hardness of the world because that's

51:54

if you listen to Scrooge's attitude, it's very much

51:57

a survival of fittest type

51:59

attitude on a personal level. He's Scrooge

52:01

is actually like a libertarian. Basically, Scrooge

52:04

is a libertarian. Scrooge is just like

52:06

me, myself, and I. I gotta look out FTN me.

52:08

No one else is gonna do it. Everybody wants to

52:10

take me. Everybody wants me to get me to get my money

52:12

away. But I gotta watch out myself. Prison

52:16

actually causes this mentality to

52:18

fester even further. I mean --

52:20

Yes. -- it's it's this it it's like

52:23

because he says FTN one part of the novel, I

52:26

I Christmas Carols in in

52:28

putting coal in in the oven to keep

52:30

warm. I might as well just throw money

52:32

in there and light it on fire. It's What's

52:34

the purpose of this? I mean, it's it's

52:37

it's a waste of money with these things. And

52:39

the line where he talks about the union workhouses

52:42

and the prisons, and then he says this

52:44

critical line that's in practically all the movie

52:46

versions when when he says, well, some would the

52:49

the the guy says, well, some people can't go

52:52

to the warehouses or the better prisons and someone

52:54

rather die. And he says, if they would rather die,

52:56

they'd better do it and decrease the surplus

52:58

population. Well, that's that attitude

53:00

of the surplus population that

53:03

is the malthus, Thomas Malthus

53:05

-- Mhmm. -- you know, the idea that

53:07

that that that the world is gonna be

53:10

come over with populated, not from an environmental standpoint,

53:12

but from just business standpoint that

53:15

the population will expand. As prosperity

53:17

expands, the population will expand until there

53:19

is pop Liberty. And England

53:21

was certainly experiencing a population

53:24

explosion because of the industrial revolution

53:26

at the time, and that's why you had the slums and the overcrowding.

53:28

So there's this very not

53:31

a racially kind of

53:33

Hitler's sort of social Darwinism

53:36

where he's talking about peoples struggling

53:38

for existence, but a very kind of capitalistic

53:41

idea of the individual struggling

53:44

against other individuals and

53:46

he must you must take care of

53:48

yourself. You have to look out yourself number one,

53:51

step on people, or you will get stepped

53:53

on. And that's something, Jasmine, you know, if

53:55

you go to New York FTN instance, anybody that

53:57

moves to New York or cities like that where there's

53:59

a lot of Jews and there's a lot of hustle and

54:02

big business. Walk down the fucking street.

54:04

I mean, Yeah. It's why I

54:06

always joke with IT's Mike

54:08

and Stryker. I'm like, well, you know,

54:10

it's it's your you guys are,

54:12

like, your default notice to kind of be

54:14

dicks, sometimes people that

54:17

I joke with them about that all the time

54:19

because New Yorkers tend

54:21

to be a little harder than

54:24

people harder edged than

54:26

I mean, all New Yorkers are this way than

54:28

people and people in the Northeast generally

54:31

the Northeast urban areas. They have

54:33

a hard, sharp edge to them that

54:35

people out in the country, out in the, you

54:37

know, flyover country, real islander,

54:40

people that are from the Andy Griffith show, America,

54:43

don't have. And it's not because

54:45

they're born that

54:47

way or it's a genetic thing or they're just

54:50

mean people. It's because if you're

54:52

just the nice guy in a

54:54

place like New York, you're

54:56

gonna get screwed. You're gonna get trampolone. You're

54:58

gonna get taken advantage of. So you have to

55:00

quickly quickly get this like

55:02

hard edge. When you're there,

55:05

if you're living there, so that you don't get

55:07

screwed over by everyone trying to do it.

55:09

And it doesn't help that New York has an

55:11

and the Northeast generally has an extremely large

55:14

Jewish population. So that it's like

55:16

you said, it's like a disease, it spreads. If

55:18

you are in a city that has a lot of

55:20

Jews, It has this hard,

55:23

you know, uncompromising, unromantic,

55:27

lack of compassion, almost cruel

55:29

sort of just hustle, take advantage of

55:31

people, screw people over. Eventually,

55:34

in order to survive, you

55:36

take on those characteristics. Even

55:38

if you are a a total sweetheart

55:42

by nature. And that's really

55:44

the idea of scrooge. That's that's who and

55:46

that's, again, something that is timeless because,

55:48

I mean, god, this whole society is

55:50

filled with people like that, especially in the upper

55:52

middle class white people who

55:55

who are just careerists and climbing. You

55:58

know, because it's so doggy dog out

56:00

there in the world. Well,

56:02

yeah. And people people would

56:04

just be the the value of human

56:06

life was just so low that people would just

56:08

be ground up and and, you

56:10

know, ground to bits and move forward

56:13

and that was that. I mean, it really was that

56:15

way. And You know, the the

56:17

crassic family was created

56:20

to illustrate sort of this, like, human

56:23

suffering that was kind of at

56:26

the bottom of all of this and that would

56:28

have been subjected to the,

56:30

you know, what what's the the saying? Like, well,

56:32

if they can't afford to pay the the debt or

56:35

if they can't afford to eat, then let them

56:37

start hurry up and starve to death so

56:39

the rest of us can keep on. Isn't that the

56:41

quote that you

56:42

we're we're

56:43

going That's yeah. Yeah. It's it's it's

56:45

if they would rather die and they'd better do it

56:47

and decrease the surplus population. That's

56:49

right. Yeah. Decrease this year. And we

56:51

know that Which like I said, is is straightforward

56:54

also something Yeah. And and and we know

56:56

that Dickens was was reading this

56:58

as well. Yes. Something I forgot

57:00

to say at the beginning too is what's amazing about

57:02

the story and it shows you that

57:05

it's it's a story that

57:07

is easily told by a gentile

57:10

is that Dickens wrote

57:12

this in six weeks because October

57:15

nine eighteen forty three is when he

57:17

had the idea to write it, and

57:20

he wanted to get it out before Christmas, obviously.

57:22

But It's it's a great

57:24

story. And he he did the

57:27

whole thing in six weeks. And it was

57:29

out the door and and it became

57:31

a very popular I mean, just took

57:33

off and became very popular. And

57:36

so there's there's that aspect of it.

57:39

The what was it gonna say? Because I got lost

57:42

in looking at one of these articles. There's so many

57:44

convincing articles out there. They're

57:46

not convincing, but if you don't know any better,

57:48

they're convincing written

57:51

by Jews about how Scrooge is really a

57:53

Jew. And and

57:55

it's no. It's it's hilarious. Because it's they're

57:58

all trying to, like, read themselves into

58:01

the redemption arc. And

58:04

they do it because there is an inadvertently

58:06

Christian message. They

58:08

they see themselves as as like, okay.

58:11

I could be in this story, but it's guys like

58:13

Dickens was an antisemite, you you wouldn't have

58:15

been in the story, wouldn't have been about you. There's

58:17

no way that it would have been about you. But

58:20

there's just there's just so many different aspects

58:22

of this that are that are really funny.

58:25

Like, I wanted to make one little historical

58:27

note here that's just kind of interesting. Reading

58:30

about the I got this from Wikipedia about

58:32

Jacob Marley, but it says for the chain to Marley.

58:35

Dickens possibly drew on

58:37

his memory of a visit to the Western penitentiary

58:40

in Pittsburgh, Pennsylvania in March

58:42

eighteen forty two where he sawn was affected

58:45

by seeing feathered prisoners and

58:47

wondered whether they were, quote, nightly

58:49

visited by inspectors. And actually,

58:51

I've been to the spot many times. It's Allegheny

58:54

Commons Park, which is this beautiful park,

58:56

north of the city, and the north side. There's

58:59

a bridge and a little pond, and it's just it's just

59:01

beautiful park. But that, apparently,

59:03

I did not know this. Was the site

59:06

of this notorious prison.

59:08

The Western penitentiary from

59:11

it was there from eighteen twenty six to

59:13

eighteen eighty. And it

59:15

was yeah. It was demolished in eighteen eighty, and

59:17

there were Dickens visited the

59:19

city from March twentieth to twenty second, eighteen

59:21

forty two during his American tour and

59:23

visited the prison in some scholars belief that conditions

59:25

of the facility inspired elements of the classic

59:28

Christmas Carol. So that's kinda cool also

59:30

that Dickens was inspired.

59:32

I mean, even though that's a horrible thing, feathered prisoners,

59:35

but that he had just toured America

59:37

and been to Pittsburgh and got some drew some

59:39

inspiration there. That's

59:42

pretty neat. Well, yeah, that sort of sort of

59:44

saying in the beginning is that the it was really

59:46

England where this Christmas had

59:48

kind of died under this like horrific

59:51

industrialization America was

59:54

kind of ten or fifteen years behind

59:56

where England would have been in eighteen forty three.

59:58

But by the eighteen fifties, eighteen

1:00:01

sixties, America would have been moving

1:00:03

in this direction. And so but

1:00:06

but America would

1:00:08

have been populated with

1:00:11

anglos, but also Germans. And

1:00:14

so he would have been seeing probably

1:00:16

more of a Christmas celebration. There

1:00:18

wasn't as much poverty in America either.

1:00:21

So he would have seen more of this on

1:00:23

his visit. He he really I know I know that he

1:00:25

really enjoyed his visits to America,

1:00:28

including the one that he did right before

1:00:30

his death and and I'll take the opportunity

1:00:32

to mention it now. As much

1:00:35

as he saw that was inspiring,

1:00:37

in his first visit to America in

1:00:39

the forties. What he

1:00:41

saw in his final visit to America

1:00:44

in the eighteen sixties, eighteen

1:00:47

sixty eight after because he was supposed to come eighteen

1:00:49

sixty five or eighteen sixty four, but didn't

1:00:51

because the of war and postponed the trip until

1:00:53

eighteen sixty eight. Of course, he died in eighteen seventy.

1:00:57

Dickens, I encourage people to check

1:00:59

this out because when you read about what he

1:01:01

wrote about America, and it's hard

1:01:03

for us to think about this in terms of

1:01:05

a contrast, but not

1:01:08

being in America for over,

1:01:11

what, twenty years, twenty five years,

1:01:14

Yeah. He he said that America

1:01:17

post civil war compared

1:01:19

to what he saw in the eighteen oh, eighteen forty

1:01:21

two was significantly

1:01:24

changed for the worse. The

1:01:27

country had completely transformed and

1:01:30

be had become hardened and

1:01:32

in many ways had just become just like

1:01:35

England had been in the days

1:01:37

of his youth. And so I think you

1:01:39

know, when you see things like this occur,

1:01:41

you know, and we can think of many examples in

1:01:44

our current current geopolitical situation,

1:01:47

where you see one place is behind

1:01:49

the other, like one place is better off

1:01:51

than the other, and the the the place

1:01:53

that is better off than the other is quickly being

1:01:56

transformed Eastern Europe is a good

1:01:58

example. Many ways, it's better off than

1:02:00

than the United States is because

1:02:02

we've been the beta test for for

1:02:04

homosexuality and and just

1:02:07

the the think will think two

1:02:09

party fake and gay dialectic and

1:02:12

Jewish capitalism and and

1:02:14

everything else. You know, in Eastern Europe, people

1:02:16

own their own homes. Mortgages are

1:02:18

are unheard of. And,

1:02:20

you know, the homosexuality is

1:02:22

reviled, but that's changing very quickly.

1:02:26

And it would be like if you woke up from a

1:02:28

coma thirty years later and walking around

1:02:30

in Eastern Europe, and it looks just like anywhere

1:02:32

in America. It's the same kind of

1:02:34

feeling that Dickens had. And I think

1:02:37

maybe he thought on his first visit to America

1:02:39

that America because of the distance between

1:02:42

from the ocean, that it

1:02:44

had maybe hope at a different trajectory

1:02:47

that maybe would chart its own course,

1:02:50

but ultimately it didn't and

1:02:53

it it has actually ended up in many ways,

1:02:55

you know, a lot of people look at England as the

1:02:57

future of America and and

1:03:00

and even today. So Yeah.

1:03:02

And, you know, it's interesting also that

1:03:04

one of the things that makes the Christmas Carol

1:03:06

so relevant today is

1:03:08

is that it is dealing with It

1:03:10

is dealing with industrial capitalism, which

1:03:13

is still still the most powerful

1:03:15

political force in the world today. I mean,

1:03:18

are are arguably, like, you know, Jews are more powerful,

1:03:20

but they're they're all intertwined

1:03:23

with it. But, you

1:03:25

know, you can really like, we talk

1:03:27

about the information age jazz and

1:03:29

and different eras

1:03:31

here. But I really believe that the information

1:03:34

age, the Internet is just an extension of

1:03:36

the industrial revolution and and III

1:03:38

really can to FTN me, because if

1:03:40

I look at population size and I look at the growth

1:03:42

of cities and I look at the explosion of of

1:03:44

wars and everything. It's just there's

1:03:47

the pre industrial era, and then there's the post

1:03:49

industrial era, and that's the big divide, you

1:03:51

know. And one of the reasons why FTN

1:03:54

example, national socialism, as

1:03:56

a political idea still has relevance today,

1:03:59

is that it was rooted in the problems of

1:04:01

the industrial world that are still with

1:04:03

us today because we are still living in an industrial

1:04:06

society. People call this a post industrial

1:04:08

society because it's a service economy, but it's still

1:04:11

it's FTN society even

1:04:13

if the industry is being done in China, you know.

1:04:15

Everything that we experience today is

1:04:18

an outgrowth of that. So if

1:04:20

you look at, for instance and

1:04:23

I don't wanna get too far off, but but I'll I'll

1:04:25

tie this back. If you look at people

1:04:27

who are Libertarians FTN instance

1:04:29

and say, well, we just need to go back to what the founding

1:04:31

fathers said and the original

1:04:34

intent of the constitution. They are

1:04:36

talking about a eighteenth century

1:04:39

agrarian society where

1:04:43

you didn't need big government because you didn't have

1:04:45

big business, you didn't have big populations, you didn't

1:04:47

have big cities, big armies, And

1:04:49

so this idea of a small government

1:04:51

and every man, you know, free man, you

1:04:53

know, the the yeoman farmer that

1:04:56

would work in a pre

1:04:59

industrial, mostly agrarian society,

1:05:01

which is the society that the founding fathers

1:05:03

lived in when the revolution happened. But

1:05:06

Dickens is at the start of this new

1:05:08

era, the industrial era. I

1:05:10

found a section here talking about a Christmas

1:05:13

Carol that says that the eighteen forties, get

1:05:15

this quote, were not merely hungry, but hard

1:05:17

harded. It was a philosophy embodied

1:05:19

in the Lebanese or Scrooge, not merely a solitary

1:05:21

miser, But the spirit of the age

1:05:24

FTN human and arguably inhuman form, hard

1:05:26

heads, hard hearts, good business, soft

1:05:28

heads, and soft hearts lead to the bankruptcy

1:05:30

court. Screws would have said, Dickens disagreed.

1:05:33

Children worked like slaves in Manchester

1:05:36

factories. As Michael Slater points

1:05:38

out the chimneys in the background of John Leech's

1:05:40

illustration of the the destitute children,

1:05:42

ignorance, and want. The

1:05:45

the spirit of Christmas present shows him, are

1:05:47

more reminiscent of Manchester's industrial

1:05:49

landscape than London streets. Six

1:05:51

months, six months after a Christmas

1:05:54

Carol was published. The

1:05:56

eighteen forty four factories act

1:05:58

decreed however, who get this,

1:06:00

that nine to thirteen year olds

1:06:03

could only work nine hours

1:06:05

a day, six days a week.

1:06:08

This was regarded as a humane

1:06:11

This was regarded as a humane

1:06:13

reform. Why were they wanted

1:06:16

for this work? Children were cheap labor, but

1:06:18

more importantly, their fingers were small index

1:06:20

but the machines were dangerous. There were crippled

1:06:22

tiny Tim's by the hundreds in Manchester.

1:06:25

But think of that. The factories act to create so that

1:06:27

the reform is that nine to

1:06:29

thirteen year olds could only work nine

1:06:31

hours a day, six days a week. I

1:06:33

mean, this is what the depths

1:06:35

to which capitalism

1:06:38

had sunk the

1:06:40

British people, the English people. And

1:06:43

this is why I always say, you know, people

1:06:45

get set sometimes if I, you know, you bash

1:06:47

capitalism too much, I think. What what are you communists?

1:06:50

But what people need

1:06:53

to understand and when we and I

1:06:55

do are deep dive on Wagner, we're really gonna

1:06:57

get into this, is that socialism

1:07:00

was an authentically arian

1:07:03

impulse that was coming up as

1:07:05

a reaction to the excesses of industrial

1:07:08

capitalism and that was then

1:07:10

hijacked and subverted by Marx

1:07:12

and Jews and turned into com minism.

1:07:15

But the Christmas Carol, you

1:07:17

can and the romanticism in general is

1:07:19

literary and artistic movement. You

1:07:21

can already see the beginnings of

1:07:25

a kind of proto national socialism.

1:07:28

In other words, a a romanticized, folkish

1:07:31

socialism meaning

1:07:33

a reaction to the the

1:07:36

brutal excesses of

1:07:38

this horrible capitalistic slavery

1:07:40

that would put nine year olds,

1:07:43

nine year old children working

1:07:45

six days a week, sometimes like

1:07:47

twelve hour workdays. I mean, Bob Cratchett

1:07:49

works a twelve hour workday. I was reading

1:07:51

in another book I have about

1:07:53

the transformation of Britain from eighteen thirty

1:07:55

to eighteen thirty nine about

1:07:58

the women that were working back then in

1:08:00

the factories that we're working fifteen

1:08:02

hour days, fifteen hour work days. So

1:08:05

so, yeah, this this evil of

1:08:08

the the inhumanity and

1:08:10

the corruption of industrial capitalism has

1:08:12

been something that's been with us a very, very long

1:08:15

time. And in some since the

1:08:17

industrial revolution, it is been,

1:08:20

in some ways, the oldest enemy. It's something

1:08:22

that predates communism. And

1:08:24

and you must never people need to keep this

1:08:27

in mind. People should read about these horror

1:08:29

stories that Dickens was responding to,

1:08:31

that he witnessed personally, that

1:08:33

his story is that he personally

1:08:35

experienced, Yes. That he personally

1:08:38

Not even that he just saw. I mean, he

1:08:40

he actually was the child labor.

1:08:42

He probably saw children

1:08:44

named and children harmed and he

1:08:46

could have been harmed himself. I mean, we don't

1:08:49

he had a stroke that that

1:08:51

it is life, but his life was not that long.

1:08:54

And he was fifty eight years old, I think.

1:08:56

Yeah. Yeah. I mean Sixty five years old.

1:08:59

Because he he even if he had

1:09:01

that tough early upbringing, I mean, he

1:09:04

he eventually was old enough

1:09:07

old enough. He was wealthy enough to afford doctors

1:09:09

and whatever. So we don't even know

1:09:11

if maybe he he he

1:09:13

died a younger death because of his

1:09:15

exposure to these diffused and

1:09:18

chemicals and who knows what else? So

1:09:20

even if people weren't named immediately by

1:09:22

machines, sometimes they're they're they're

1:09:24

they just had a short life. And

1:09:26

that as far as prison I don't know if

1:09:29

you if you had stuff on this that you wanted

1:09:31

to get to, but the prison, the debtor's prison

1:09:33

that his father Yeah. Okay.

1:09:35

I'll let you talk about the father. Yeah. Yeah. You can

1:09:37

talk about that that, and then I'll I'll give the history

1:09:39

on the deaders prison. Well, I just

1:09:41

wanted to say that particular prison which

1:09:44

was called Marshalsee, was

1:09:47

run yet privately for profit, and I'll

1:09:50

you know, you can expand on this. But It

1:09:53

said that it functioned as an extortion racket.

1:09:55

Deaters in the eighteenth century who could afford the

1:09:57

prison fees had access to a bar shop and

1:09:59

restaurant and retained the crucial privilege being

1:10:02

allowed out during the day, which gave them a

1:10:04

chance to earn money for their creditors. Everyone else

1:10:06

was crammed into one of nine small rooms with

1:10:08

dozens of others possibly for years

1:10:10

for the most modest of debts. In fact, his

1:10:12

father was put in Desert's prison

1:10:14

for money he owed to a bakery.

1:10:18

I mean, that's literally like les

1:10:20

miserables, you know, which is another work of of

1:10:22

the romantic era, you know,

1:10:25

Victor Hugo. Responding to

1:10:28

the excesses of the rationalized enlightenment

1:10:31

age. But it says the poorest

1:10:34

faced starvation And

1:10:36

if they because the all these unpaid

1:10:38

prison fees accumulated, the poorest

1:10:40

face starvation, and if they cross the jailers

1:10:43

torture with skull caps and thumbscrews,

1:10:46

a parliamentary committee reported in

1:10:48

seventeen twenty nine that three hundred

1:10:50

inmates had starved to death within a three month

1:10:53

period and that eight to ten were dying

1:10:55

every twenty four hours in the warmer

1:10:57

weather. So

1:11:00

this and whole families were put in. That's

1:11:02

the other thing. Like, the kids would be put in. So

1:11:04

if the father goes in, the whole family goes

1:11:07

in with them. I mean, this is just it's

1:11:09

insane. I mean, this is the kind of stuff jazz that

1:11:11

I sometimes people read about. People know

1:11:13

from Reagan and, you know, evil empire.

1:11:15

They know about the Soviet gulag. What about

1:11:17

the capitalist gulag? What about the Anglo

1:11:19

capitalist gulag that these

1:11:22

people did to their own kind? You

1:11:24

know, during this period, this

1:11:26

is this is like it's it's on

1:11:28

a scale and some of the stuff of it that

1:11:30

the abuses that would would be everything

1:11:32

almost as bad as anything that

1:11:34

communism ever did is really

1:11:36

horrible. Yeah. And well, communism,

1:11:39

of course, was a Jewish reaction to

1:11:42

this because they have to create this the

1:11:44

classical the classical Jewish

1:11:47

trick, right, where Jews create problems

1:11:49

and then Jews create solutions to those solutions

1:11:52

that are worse than the problems -- Yes. Exactly.

1:11:54

-- that lead you, they that lead you away

1:11:56

from the real solution, which is national

1:11:58

socialism. Yep. And that's

1:12:00

that's, you know, that's where, you know, I've said this

1:12:02

on the show before, but, you know, somebody

1:12:05

that I was talking to in Germany said

1:12:07

Germany didn't lose the war. We came

1:12:09

in second. And that has a lot of different meanings,

1:12:12

but one of the things that he meant by it somebody

1:12:14

in Bavaria in Western Germany is

1:12:16

that we didn't become communist

1:12:19

like we fought we lost, but

1:12:22

we didn't become communist. And that that

1:12:24

ultimately, even if they lost

1:12:26

the the overarching light. They

1:12:28

didn't they didn't lose at least for the time

1:12:31

being the the fight for labor and workers' rights

1:12:33

because it's a hell of a weapon in the United States, although

1:12:35

that's what Jews are trying to take away right now.

1:12:37

But they came in second because they didn't

1:12:39

end up going to become communist. And

1:12:43

now what's funny about communism is

1:12:45

a failed Jewish problem

1:12:48

solver that they came up with is that

1:12:51

communism eventually became

1:12:53

nationalistic and antisemitic, which is

1:12:55

why they they they shut down the Soviet

1:12:57

Union. That's why that all came to

1:12:59

an end because, I mean, there's a reason

1:13:01

why Jews started leaving the Soviet Union in the

1:13:03

nineteen eighties in mass. Like, what what do think

1:13:05

that happened. You think because it's just, you know, they

1:13:07

wanted warmer weather that they ran out of

1:13:09

vodka? No. It's not like No. And miss

1:13:12

Missolini, you know, in the the doctrine of

1:13:14

fascism and Giovanni

1:13:16

and Gentile, they talked about liberalism. Liberalism,

1:13:19

for anyone who doesn't know this. Liberalism

1:13:22

is the term that was used in those days

1:13:25

in Mussolini's time and Hitler's time,

1:13:27

liberalism was the word used for

1:13:29

what we would call extreme

1:13:32

capitalism. You know, liberalism

1:13:35

meant classical liberalism.

1:13:38

It meant you know, and now

1:13:40

now that's where neo liberalism gets its name.

1:13:42

Classical liberalism, meaning Lazy

1:13:44

Fair, let the market

1:13:46

run everything. Let the

1:13:49

impulses, the drives of business determine

1:13:51

the whole configuration of society, and

1:13:53

the allocation of resources. And if you

1:13:55

listen to Mussolini and

1:13:58

the doctor of fascism and and Hitler has talked

1:14:00

about this, Goebels, they would often say

1:14:02

the the world of liberalism was dying

1:14:05

And there's even a, I think, a line

1:14:07

where they say that the nineteenth century

1:14:09

was the age of liberalism. And

1:14:11

now the twentieth century is gonna be age

1:14:13

of of fascism. And

1:14:16

it's one of the big tricks of classical

1:14:18

liberalism, capitalism, that

1:14:22

it survived both the

1:14:24

downfall of fascism and national socialism

1:14:26

and also of communism in nineteen

1:14:28

eighty nine, nineteen ninety one. So

1:14:31

this oldest thing of,

1:14:33

you know, what what Alexander Dugan would call

1:14:35

the first three political theories. I don't really

1:14:37

consider The fourth

1:14:39

thing that he came up with is not really a

1:14:41

a thing. It's just Alexander Dugan. But if

1:14:43

you read that book, he's describing

1:14:46

the first three pretty accurately. And

1:14:48

of his first chapters about liberalism. And

1:14:50

yes, it was those are like the three big ideologies

1:14:53

of the nineteenth and twentieth centuries. Fascism

1:14:55

was the last. Fascism was the most advanced.

1:14:59

It was most developed. And it's

1:15:01

the one that we eventually, I think, do have

1:15:03

to progress to. But if you look

1:15:05

at what allowed the world to slide

1:15:08

back to the brutal

1:15:11

materialistic, capitalistic, liberalism

1:15:14

there was already a problem in the eighteen

1:15:16

forties. What allowed

1:15:18

the world to slide back to that

1:15:21

was the failure or you could say

1:15:23

design, failure by design of

1:15:25

the fake Jewish alternative to it,

1:15:27

which was communism, which played out

1:15:29

in the second half of the twentieth century. So

1:15:32

the fact that the the real thing that conquers

1:15:34

this problem of capitalism or communism,

1:15:37

you know, liberalism or socialism The

1:15:40

the the answer to that problem, fascism,

1:15:43

nationalism was just

1:15:46

murdered in its crib, was not allowed

1:15:48

to continue, was just destroyed with bombs

1:15:50

and bullets and crushed with force.

1:15:53

And then the world has given this ultimate

1:15:55

sort of finkel fight between

1:15:58

of the cold war between these two,

1:16:00

you know,

1:16:03

kind of bad ideas, both

1:16:05

equally Jewish And then the one

1:16:07

is allowed to fail. And

1:16:09

then it's like, oh, wow. It looks like liberalism

1:16:11

and capitalism is the answer all along.

1:16:13

You know? It wasn't allowed to

1:16:15

fail. They were actually that I mean, ultimately,

1:16:18

they they were looking for a a way to

1:16:20

control people that was

1:16:22

easier to manage because the the What they

1:16:24

have now is not easy to beat us. Yeah.

1:16:27

But but but they didn't intentionally fail

1:16:29

communism. It it became anti

1:16:32

Semitic, and it became anti Semitic

1:16:34

much more quickly because

1:16:36

it's much easier to tell who is

1:16:39

ruling over you. And and here,

1:16:42

with with America's kind of the bleeding

1:16:44

edge of all this, it it's

1:16:46

become quite obvious as well. So

1:16:49

jigs up, Jews. I mean, I just saw I

1:16:51

guess, this is a current event, but who cares? People

1:16:53

can go look about the article. Anyway, there's some FTN Israeli

1:16:56

intelligence report that just came out and was published

1:16:58

on the Israeli times. That was saying

1:17:00

that the world order world

1:17:02

order is in jeopardy. Conclusion.

1:17:05

Yeah. Yeah. Yeah. Yeah. Yeah. Well, what's world order mean?

1:17:07

What's that a euphemism for? So,

1:17:09

yeah, it's in jeopardy because this

1:17:11

this has been allowed to fester and

1:17:14

has gone FTN. And quite

1:17:16

frankly, there are too many gentiles living

1:17:19

like scrooge and not

1:17:21

going home because -- Yeah. -- either

1:17:23

they're under threat they're under duress, or

1:17:26

they think that this is the path

1:17:28

to the messianic age or something.

1:17:31

I'm looking at you, Mike Pence, And

1:17:33

those people those people are

1:17:36

are almost worse than Jews, almost,

1:17:38

not quite. But really,

1:17:41

I wanna talk about the debtors prisons because

1:17:43

-- Sure. -- I found some interesting things

1:17:45

about this. And so, debtors prisons

1:17:48

Well, it was something that emerged really

1:17:50

in the fourteenth century in in England,

1:17:54

which is really kinda funny because

1:17:57

G, that just seems to to work out

1:17:59

really well with the timing

1:18:02

of the return to Jews,

1:18:04

at least formally. In

1:18:07

England. But also, it

1:18:10

it more importantly, it aligns to

1:18:13

some changes in Jewish law that

1:18:16

really started to take place. Because,

1:18:19

you know, putting people in jail because

1:18:22

they didn't pay their debts. That's

1:18:25

not purely a a Jewish

1:18:29

concern. It's it's

1:18:31

something that has been done in other

1:18:33

in other cultures. But but Jews

1:18:35

are the ones that have turned this up to eleven

1:18:37

because Jews were ultimately ones that

1:18:40

were the money lenders, the financiers. And

1:18:43

they say, oh, because that's all we were allowed

1:18:45

to do. What do you expect us to do? Because

1:18:47

middleman, oh, good. But

1:18:49

according to Jewish Jewish law,

1:18:52

putting somebody in prison for

1:18:55

debt is was, should

1:18:57

say was, against Jews law.

1:18:59

It was. But Jewish

1:19:02

law, if the remember, only applies to other

1:19:04

Jews. So it was against so so

1:19:06

they'll tell you that, oh, It's in all

1:19:08

law that we don't do. Yeah. The Torah

1:19:10

pre transcribes us from yes.

1:19:13

Yes. But it's like but but

1:19:15

you you you do it to literally everybody

1:19:17

else. Thing they they had a problem with those

1:19:20

money lending to each other. And

1:19:22

the evolution of of Jews

1:19:24

is to do money lending externally

1:19:27

And then even if they people

1:19:29

within the Jewish community don't pay each other

1:19:32

back or they fuck each other over, having a

1:19:34

strong close knit ethnic community

1:19:36

kind of prevents that from happening in the

1:19:38

first place, but also they

1:19:40

can afford to give each other interest

1:19:42

free loans and everything else because they're

1:19:44

they're milking everybody else. But

1:19:47

they changed their laws The Jewish

1:19:49

laws change. Now if you read the Jewish virtual

1:19:52

library on this, they make all kinds of excuses

1:19:55

for why this happened. Jews

1:19:57

under extreme economic

1:19:59

duress. In Poland, Lithuania,

1:20:02

and Germany, and in Russia in the sixteenth

1:20:05

century, while Gee Golly. Why do

1:20:07

you think that is? Because

1:20:09

they had they had really pissed everybody

1:20:11

off, and they had been subjected

1:20:15

to laws that prevented them from

1:20:17

essentially taking advantage of the

1:20:19

local population. And they're under extreme

1:20:22

financial duress because they had built their

1:20:24

entire communities in those places

1:20:27

on ripping people off. So

1:20:29

of course, things are gonna get difficult for

1:20:31

you. And so when their only profession

1:20:34

is supposedly money lending, well,

1:20:36

they had to change their laws so

1:20:38

that they could be, you know, they

1:20:41

can just do whatever they want essentially at

1:20:43

this point and can't it can't be called into question.

1:20:45

And the TLD, I mean, you could read deep

1:20:47

deep into this, but essentially, they

1:20:50

modified their their own

1:20:52

law about putting people

1:20:54

in prison for debt. And at first, it was

1:20:57

Well, we'll put people in prison who

1:20:59

can afford to pay but choose not to,

1:21:02

which is still kind of on the books in a lot

1:21:04

of countries today in terms of a dead or prison.

1:21:06

They just don't call it that. It's like people who like, tax

1:21:08

evasion. Or the tax

1:21:11

evasion, you get put in prison whether

1:21:13

you could pay or can't pay. I mean,

1:21:16

but it's usually the government is gonna go

1:21:18

the hardest on people who who

1:21:21

who could pay and don't. Typically, rappers in

1:21:23

NFL. You see this quite

1:21:25

common. It's like they make they make twenty million dollars

1:21:27

and somehow they don't pay their taxes. Like, alright.

1:21:30

Right. Put them in jail. Fine.

1:21:32

Whatever. But this

1:21:34

notion of putting somebody in prison who

1:21:38

owes less than a hundred pounds

1:21:40

or owes less than some small amount

1:21:42

of money, was a concept

1:21:44

that that Jews really started moving

1:21:46

toward in the fifteenth and sixteenth century.

1:21:49

And so, you know, you have they

1:21:51

had been banished from England

1:21:53

officially since the twelfth century,

1:21:56

and then we're let back in under Oliver

1:21:58

Cromwell. It's no

1:22:01

coincidence that when they get let back

1:22:03

into England, that all of a sudden,

1:22:05

this this system of of

1:22:08

debtor prisons becomes highly

1:22:10

commercialized, highly privatized. I mean,

1:22:12

what's the big complaint today for prison activists?

1:22:15

Private prisons. Right? Private FTN

1:22:17

profit prisons, which is what is

1:22:19

happening what was happening at this

1:22:22

time. What I didn't know is

1:22:24

that this was happening in the

1:22:26

United States At first,

1:22:28

the United States became kind of a

1:22:30

a place of refuge for people

1:22:33

who were trying to escape dead or prison.

1:22:36

Because they you know, it's like

1:22:38

you you owe us, like, some small

1:22:40

amount of money and we're just gonna destroy your entire

1:22:42

life and your family. It's well, I'm just gonna, like,

1:22:44

abscond FTN, like, go to America. And

1:22:47

a lot of people did that. And so

1:22:49

there it was for a while a place of

1:22:51

of refuge for that because of the expense

1:22:54

of trying to collect from those people, especially

1:22:56

you can change your name, you can go

1:22:58

live in the live in the wilderness, like whatever.

1:23:01

What I didn't know, which I found very, very

1:23:03

interesting, and I even made note to

1:23:05

make it kind of a deep dive that we look into,

1:23:08

is that the state of Georgia

1:23:10

one of the last states in America to be

1:23:12

founded, and interestingly enough,

1:23:14

has a very small coastline for being

1:23:16

on the East Coast. And that's because it's

1:23:18

kind of a wedge that was formed in between

1:23:20

the Carolina colony and the Florida, the Spanish

1:23:23

controlled Florida colony. It's almost like somebody's

1:23:25

like squeezing into a seat. Is the way

1:23:27

that Georgia looks on a map. And

1:23:29

it was founded by a guy named James

1:23:31

Oglethorpe as a famous kind of founder

1:23:33

of Georgia And I guess

1:23:36

James Olga Olga Thorpe had the very

1:23:38

similar mindset to Charles Dickens. He was anti

1:23:40

child child labor. He was anti

1:23:42

debtor prison. But he was a hundred years

1:23:45

before his time because it was founded, I think seventeen

1:23:47

thirty three, something like that. But what I didn't

1:23:49

know is that Georgia was founded

1:23:52

explicitly as

1:23:54

not only a debtor prison

1:23:57

free state, but

1:23:59

a state free of child labor and

1:24:02

also a state free of

1:24:04

slavery. Georgia was

1:24:06

founded as a state that was explicitly

1:24:09

anti slavery. And not because

1:24:11

they like black people, but because of

1:24:13

the element of slavery, a

1:24:16

lot of indentured servitude And

1:24:18

a lot of reasons that people got to come to America

1:24:20

in the first place is because they were debt slaves

1:24:22

that were brought to America to pay off their debts

1:24:24

in Europe and then they're freed from their obligations. Often

1:24:27

their passage was included in that. I mean, the idea

1:24:29

that you have to work for seven years to pay off your passage.

1:24:31

It's saying, no, you're working for seven years to pay off some

1:24:34

some creditor in in Europe. But

1:24:36

Georgia was founded on this basis. And

1:24:39

what I thought was very interesting is that

1:24:41

it only took a few decades not

1:24:43

really that many decades at all, actually, for

1:24:47

Georgia to be full of debtors prisons,

1:24:50

fully a slave state and

1:24:52

just completely awash FTN, like, all of

1:24:54

the Jewish systems that

1:24:56

are stood up. So Oglethorpe

1:24:58

found Georgia to be this bash and free of

1:25:01

all these things, and it just is consumed

1:25:04

by all of it. Another thing that Oglethorpe

1:25:06

did, which I thought was interesting was he created a bunch

1:25:08

of laws to prevent conflict

1:25:10

with the Spanish to the South, like intentionally

1:25:13

created a bunch of laws to prevent conflict from

1:25:15

the Spanish. But the point

1:25:17

of that story is that Even

1:25:19

if America was founded as and

1:25:21

in a lot of these states and colonies where

1:25:23

it became, you know, had a lot of growth because

1:25:25

of debtors trying to escape debtor prison

1:25:27

in England, People didn't

1:25:29

just come to America. There are parts of

1:25:31

France that were settled

1:25:34

by English refugees of the

1:25:36

Jewish debtor system. And

1:25:38

other parts of Europe that this was

1:25:40

the case. So the debtor system was

1:25:42

like ground zero in Europe. But

1:25:44

it was such a pervasive system as

1:25:47

was slavery that

1:25:49

the United States by the time the civil war

1:25:51

took place and by the time Dickens

1:25:53

came the second time. And certainly

1:25:55

the first time, America was filled

1:25:58

with debtors' prisons and one

1:26:01

example that you can go down the list

1:26:04

of all the famous people in America who

1:26:06

have been put in debtors' prisons. But one

1:26:08

of the most famous is Light

1:26:10

horse Harry Lee, the the father of

1:26:12

Robert Lee, was actually

1:26:14

a wealthy man who at one point in

1:26:16

his life was put into debtors prison.

1:26:18

In America. And it

1:26:20

was something that Robert E. Lee, there was a

1:26:22

reputation that he was really

1:26:25

throughout the rest of his life. It

1:26:27

was some something that kind of hung over his head

1:26:29

because it's something that's almost like, you know,

1:26:31

you're forced to read a scarlet letter when you're

1:26:33

in school these days. You should really be forced

1:26:35

to read Dickens and some of the

1:26:38

horror horror stories of capitalism instead

1:26:40

of reading the horror stories of of

1:26:42

puritans and what they did to women who were

1:26:44

sluts. Right? I mean, let let's talk about

1:26:46

what what the big capital does to little

1:26:48

children instead of what, you

1:26:51

know, what what an institution marriage

1:26:53

might say about a woman who sleeps around with people

1:26:55

in the community. Right? There's reason

1:26:57

why all these things get switched up like this. But

1:27:00

What's interesting about it is

1:27:02

that debtor's prisons eventually became very

1:27:04

unpopular, but you have high

1:27:06

light horse Harry Lee Jesus.

1:27:08

Yeah. Light horse Harry Lee. Also Robert

1:27:11

Morris, one of the founding fathers, was put into

1:27:13

debtors prison. He was in debt heavily

1:27:15

to Jews. And, you

1:27:17

know, but he was also, excuse me,

1:27:19

a financier of of America's

1:27:21

founding ended up in debtor's prison.

1:27:23

And so it it was an institution that

1:27:26

It was so accepted. And

1:27:29

FTN the the financial system

1:27:31

in America and in England was so

1:27:33

robust that Not even

1:27:35

people like Light Horse Harry Lee or Robert

1:27:38

Morris could escape this

1:27:41

this sentencing, but the fact that children

1:27:43

were put in prison when a father was locked

1:27:45

up, the children were put to work in the case

1:27:47

of Charles Dickens, it's

1:27:49

really, really a horrific system

1:27:53

and it and it finally was done away

1:27:55

with FTN obvious reasons

1:27:57

because it's just like when you put someone

1:27:59

in prison because they owe you a debt,

1:28:02

you're you're preventing them from

1:28:04

paying the debt. So, like, what is your objective

1:28:07

exactly? Like, I mean -- Right. --

1:28:09

how how are they how are they able to free themselves?

1:28:12

Kinda like when you're you keep trying to

1:28:14

appeal your you create a new Twitter count,

1:28:16

and they and they they're now now removing

1:28:18

you for vanadium, you know? So

1:28:20

now you've you've yes. Yeah. Exactly.

1:28:24

Well, yeah, because sometimes sometimes just

1:28:26

one more thing about the unfairness of the system

1:28:28

is that even if people paid

1:28:31

their debts, Even if they

1:28:33

achieved a release from their creditor

1:28:35

because that's usually what was required in

1:28:37

order to be freed from prison. And

1:28:39

you weren't given a sentence. You were

1:28:41

put in prison until you could be released

1:28:43

from that debt. And

1:28:46

there was this whole, like, very

1:28:49

very I don't know. It's a multi tiered

1:28:51

system because they had a was listening

1:28:53

to this documentary with a guy that sounded

1:28:55

a lot like Mark Colette and he was

1:28:57

talking about the the pre sort

1:29:00

of the what do they call it?

1:29:02

Before you go to prison, you go to jail.

1:29:05

Right? Like, that's the like a holding tank,

1:29:07

pre arraignment, and then you end up in your

1:29:09

sentence. Well, they have a thing called

1:29:11

sponging houses. Places

1:29:14

where people would go to become sponged.

1:29:17

And what a sponging house was was

1:29:19

if they if they believed that you

1:29:22

were able to pay a debt or had

1:29:24

means to get into contact with somebody who

1:29:26

could get funds to pay your debt. You

1:29:28

would be put into a sponging house.

1:29:31

And in a sponging house,

1:29:33

it was actually worse conditions, often

1:29:36

than the dead air prison it self because it

1:29:38

was a place that was meant to

1:29:40

sponge you of the debt that

1:29:42

you owed so that it was it was a

1:29:44

way of them getting out, you know, The problem that

1:29:46

they faced was people who

1:29:48

would say they would shift the debt to, like,

1:29:51

their sister-in-law in some other country

1:29:53

or some other person or, you know,

1:29:55

they would try to discharge it like people trying

1:29:57

to escape from the debt. And

1:29:59

this is a way of saying, like, we know who

1:30:02

you are, and we're gonna get this out of you,

1:30:04

and you're not gonna just pretend, like,

1:30:06

you don't owe the money. Like, there will be punishment.

1:30:08

And it was also supposed to be kind of

1:30:10

foreshadow of what

1:30:13

debtor's prison would be like. So it was intended

1:30:15

to scare the shit out of people and get

1:30:17

them to write a letter or get in

1:30:19

touch with an uncle or somebody to pay their

1:30:21

debt so that they can move on. It's a way of like

1:30:23

taking people and shaking them down for the money.

1:30:26

Effectively. Right. Right. And if they

1:30:28

truly didn't succeed at

1:30:30

being sponge, then that they were

1:30:32

sent into the actual debtors prison.

1:30:35

But what I was getting at is, even

1:30:37

if they achieved the release

1:30:39

from the creditor, oftentimes

1:30:41

they were still not released, because

1:30:43

the warden would

1:30:46

come up with reasons why that person, because

1:30:48

it's a FTN profit enterprise, would come

1:30:50

up with reasons why that person hadn't settled

1:30:52

the debts they had created while they were in prison

1:30:54

with the prison board. Like, you didn't

1:30:57

pay me for all of your shackles being taken

1:30:59

on and off. You didn't pay me for you didn't pay FTN

1:31:01

own fucking food. Their their shackles.

1:31:03

Like, they were paying to stay in this place.

1:31:06

So, yeah, really horrific set of circumstances.

1:31:08

So what do you do there? It's similar

1:31:11

to the company towns, you know, FTN the in

1:31:13

the in the the world of America

1:31:15

the early twentieth century, you know, where again,

1:31:19

I always come back to West Virginia because I

1:31:21

know it very well, but the idea of the

1:31:23

company store and you have to buy your

1:31:25

equipment, your coal mining equipment from the company

1:31:28

store, and, you know, you you you get

1:31:30

paid in company's script, which is funny money.

1:31:32

Now the debtors prison is more extreme than that

1:31:34

even. But but given

1:31:36

the kind of danger that

1:31:39

people faced, I mean, one parallel

1:31:42

jazz that actually has been in my mind since

1:31:44

talking about this is between Charles

1:31:46

Dickens and Jack London, and I'm sure people

1:31:48

who are English majors, and I have

1:31:51

some friends who are very big

1:31:53

literature people. I am not.

1:31:55

It's always been something that I wanted to get deeper

1:31:58

into, but you can see some

1:32:00

parallels right there with Jack London and

1:32:02

Charles Dickens both coming from you

1:32:04

know, a very hard background. Being

1:32:07

able to describe the brutal conditions

1:32:09

of the working class of

1:32:12

their day and and then climb

1:32:14

and using writing popular novels

1:32:16

is a way to climb out of that, but then these

1:32:18

guys never forgetting their their roots.

1:32:21

You know. But

1:32:23

Jack London, you know, it's impossible

1:32:25

for people to even remember that

1:32:27

there was a time when if

1:32:30

you got an injury in one of these machines,

1:32:32

this is a major subplot in his book,

1:32:34

the iron heel that I'm always talking about. There

1:32:37

There's a character who loses

1:32:39

his arm in one of these machines. It

1:32:41

gets caught up and his arm gets screwed

1:32:43

up, mangled, and then is amputated. And

1:32:45

there's no The

1:32:48

the company pays for a really

1:32:50

good lawyer to get out of paying this

1:32:52

guy anything, so he can't work,

1:32:54

and he gets no pension or com or

1:32:56

workers come. You know, workers come

1:32:59

didn't exist. So it's like

1:33:02

yeah. It's just something to keep for people

1:33:04

to keep in mind. Because we are living in a neo

1:33:06

liberal economy. I mean, credit card debt, the holidays,

1:33:09

credit card debt is is exploded. There

1:33:12

was a headline I saw credit

1:33:14

card debt balances jump fifteen percent

1:33:16

highest annual leap in over twenty years

1:33:19

as Americans fall deeper into

1:33:21

debt. Oh, yeah. And if When

1:33:23

you look at when you just do research on

1:33:25

debtors' prisons, you'll see articles written

1:33:28

usually as op eds about the

1:33:30

the modern debtors prisons like payday

1:33:32

loans

1:33:32

and, you know Yeah. Because small

1:33:35

microfinance. Yep. In some ways,

1:33:37

these debtor prisons aren't they

1:33:39

were brutal, but they never went away. They never

1:33:42

went away. They just became they took on

1:33:44

a different form. Yeah.

1:33:46

You know, if I'm I'm reading about these, like, some of

1:33:48

them are not it's a little bit like the swimming

1:33:50

pool at Auschwitz. Some of them, you know,

1:33:52

compared to a prison today, you

1:33:54

would think, okay. Well, actually, that's not

1:33:56

bad. You know, they can get, you

1:33:59

know, they can have visitors come in and out.

1:34:01

They can have it's not like a prison today where there's

1:34:03

like a cell your you know, and everything is

1:34:05

watched and there's guard towers. In in

1:34:07

some ways, it was like a whole community in

1:34:09

these debtor prisons. It depended

1:34:12

on where and when because one of

1:34:14

the different things with Charles Dickens was

1:34:16

that they would lock in England

1:34:18

at least. They would lock debtors up in

1:34:21

prison with the murders and the rapists

1:34:23

and everybody else. And

1:34:25

they would witness the public haggings and

1:34:27

the executions and people

1:34:30

who were kind of like already

1:34:32

on the fringe and really being

1:34:34

pushed into poverty were learning

1:34:36

to become criminals and learning to become

1:34:38

know, like, they are becoming radicalized into,

1:34:41

like, an even more horrific way

1:34:43

of life. And Dickens was, like, you cannot first

1:34:45

of all, we shouldn't be putting people in better's prison,

1:34:47

but more more over. Like, these

1:34:49

people should not be if they're anywhere,

1:34:51

if there's punishment at all, they should not be locked

1:34:54

up with murders. I guess he

1:34:56

witnessed the public hanging and saw the reaction

1:34:58

from the crowd

1:35:00

of debtors in the prison just

1:35:02

like cheering it FTN, like, bagged. Oh.

1:35:05

And he was just like, this is becoming, like,

1:35:07

a cesspool and this has to stop.

1:35:10

Anyway. Yeah. Well, my my my point is

1:35:13

just that if you read about it, I

1:35:15

don't wanna diminish how brutal they were, but

1:35:17

my point is that to

1:35:19

someone who would look at the idea

1:35:21

of debtors prisons and say, well, today,

1:35:23

thank God, we don't have debtors prisons. Oh, right.

1:35:25

You know, we only have we only have you

1:35:28

know, my little I mean, because, like, for

1:35:30

instance, it's talking about like, this is

1:35:32

just an example. This is from the second

1:35:35

Marshall c Prison, which is the one that was

1:35:38

built after in eighteen twenty seven.

1:35:41

And it says, like, the first Marshal Sea, which

1:35:43

was existed for three hundred years. The second

1:35:45

was notoriously cramped in eighteen twenty seven,

1:35:47

four hundred and fourteen out of its six thirty

1:35:49

debtors were therefore debts under twenty pounds.

1:35:53

Consisted of a brick box, a yard, kitchen,

1:35:56

public room, tap room, where

1:35:58

debtors could drink as much beer as they wanted

1:36:00

at five pence a pot in fifteen eighteen

1:36:02

fifteen. So you pay for everything and how

1:36:05

they would discipline people as they would find you. So

1:36:07

again, all that is racking up your bill. It keeps

1:36:09

you there, you know. So, like, here's

1:36:11

you can get beer in prison, but the

1:36:13

whole idea is you don't get out of prison until

1:36:15

you pay off your debt. And the

1:36:17

the the beer that you're gonna pay for at five

1:36:19

pence a pot is going to go up.

1:36:21

So that's why I say, there's a

1:36:23

comparison here I wanna make between people

1:36:26

of that time versus people today living in

1:36:28

a cramped apartment in Lake New York City. You

1:36:30

know, you're living FTN an apartment that's the size of

1:36:32

a closet and you're like hustling

1:36:34

and you got your college debt and you got your credit card

1:36:37

debt and you're you know, you don't even FTN own

1:36:39

a car or FTN other

1:36:41

words, my point is the

1:36:43

debtor's prison in some ways

1:36:45

was more comfortable like you can't have beer,

1:36:47

you can't get beer in a prison today

1:36:49

in America. But

1:36:52

the idea that the person

1:36:54

is stuck in a tiny little cramped

1:36:57

situation where they just work

1:36:59

and work and work endlessly to

1:37:01

to pay off debts that they never

1:37:03

are able to pay off. You see what I mean?

1:37:06

That has been, like, that's

1:37:08

still a thing. We don't call it a debtor's

1:37:11

prison, and it's not as overtly

1:37:13

brutal. But the

1:37:15

condition of many, many, many,

1:37:17

many Americans and people across the

1:37:19

West is being reduced

1:37:22

to the state. I I told you when I was

1:37:24

on with Nortic Resistance

1:37:26

Movement guys. I was talking with the guy from Finland

1:37:28

and how they get five weeks paid

1:37:31

vacation and unlimited

1:37:33

sick days you know, as long as you're not

1:37:35

abusing it. If, you know, if you start abusing it,

1:37:37

then they and it paid sick days. And

1:37:39

it's just like if you compare the conditions

1:37:42

of you know, the social

1:37:44

welfare benefits that they have in most European

1:37:46

countries with the United States where you get

1:37:49

maybe a Or or you die a

1:37:51

death of despair? Two years, and and if you

1:37:53

work for a place for ten years, you might get

1:37:55

three weeks paid vacation. In a

1:37:57

sense, we already have debtors

1:38:00

prison here. It's just like

1:38:02

home confinement, debtors prison. You

1:38:04

know, it's like, you're gonna be on home

1:38:06

confinement at debtors prison. You're gonna

1:38:11

decrease the surplus population. Yeah.

1:38:13

So so, yes, again, it's

1:38:15

it's, you know, sometimes I see Jewish

1:38:19

Hollywood will even make fun of

1:38:22

Dick Dixonian, like, workhouses,

1:38:25

and poor waves and orphans, and it becomes

1:38:27

like a joke. You know? I've

1:38:30

seen that happen where stuff is parodied.

1:38:32

And guess there is some humor to be found in

1:38:34

it in a in a kind of Macau way, you know, if you

1:38:36

take it to an extreme degree. But the

1:38:40

reality is, like, this is what this

1:38:42

is the condition people were living FTN. This is

1:38:44

what led Dickens to write a Christmas Carol.

1:38:46

And we have our own soft

1:38:48

modern version of debtors prison

1:38:51

of the the the treadmill and

1:38:53

the the workhouses. And

1:38:56

it's it's the world is becoming more that

1:38:58

way because that was the other thing talking with these European

1:39:01

guys. The treadmill is the

1:39:03

the treadmill is the minimum wage job.

1:39:05

FTN America. Yeah. And and and what the

1:39:07

one thing and and the sixteen hour workday

1:39:09

is still there with salaried employees, you

1:39:12

know, like the people who just never never

1:39:14

get to turn their feet off. You know them?

1:39:16

Yeah. They have to be available, like,

1:39:18

all week long. That's what

1:39:20

I was gonna say was that the guys over there in

1:39:22

Finland and Iceland, they're about how the

1:39:24

migrants are being used.

1:39:28

These huge influx influxes of migrants

1:39:30

in places like Sweden, or

1:39:32

Norway are being used

1:39:35

to undermine the social welfare

1:39:37

state because we can't be giving

1:39:39

people unlimited paid sick days and

1:39:42

five weeks paid vacation if

1:39:44

and and, you know, paternity leave and

1:39:46

all this other great stuff, we can't be giving

1:39:48

that away. If we have a population

1:39:51

of lazy niggas from Somalia.

1:39:54

You know? So that's the right

1:39:56

conservatism. So American style conservatism

1:39:58

starts entering FTN. And again, it's just the

1:40:00

classic kosher sandwich. Where the

1:40:02

two work together to

1:40:05

break down the social welfare benefits,

1:40:07

to to reduce us back, to get us

1:40:09

back to a version of this. That's what

1:40:11

it's all about. Getting us back to some version

1:40:14