www.owohrod.com.

And so it is that, although some of my dear mother's 'delusional' perceptions and experiences, are a result of thoughts and experiences which are based in the 'fact' of our 'shared reality and world view.'  I have now moved on, and either no longer believe in some of them or is refusing to do so and become dismissive of them.  Something which, were I to spend just a little time to ponder, might, indeed, be a source of consternation, disappointment and even bewilderment to my dear mother.  After all, I can still remember how, when I used to believe in 'God', and was being tortured by my super-ego and the fear of 'hell and heaven', which had been socialised into me by religious dogma.  How I used to worry about my 'going to 'Heaven', while people I love, family members, seemed more set than I believed I was, to be 'going to 'Hell.'  I mean, what is a powerless human being tormented by such thou

The chef and the wine connoisseur depend on their sense of taste and smell more than most people to be able to continue to do their jobs.  The fighter pilot and the racing driver look to their sense of sight to keep them out of harms way, as the earlier you see the approaching obstacle or danger the more time you have to react.  But for the majority of us humans, our senses are seemingly taken for granted. They are things, functions which we have and use without having to think of them; mostly. We only truly consciously value our senses when we lose any of them.  And probably the most critical of our senses, at least from the perspective of a sight person, who has not had to make the compensations and other adjustments of unsighted person.  Yes, it seems to me that, being sighted is or is nearly important of our human sensors, as far as living is concerned. Which is why, on considering the matter, I admire the persistent courage of the unsighted person.  N

'The evidence of the human faculties and intellect, is that us humans are the 'greatest' of all discernible sentient beings, and not the 'God' or 'Gods. In other words, us human are more powerful than any other sentient species'' Allahu Akbar, is often the refrain of Muslims, in citing what they proclaim is the greatness of 'God.'  And, for the Christians and the Jews, and for all others who pay homage to what they have or might proclaim to be 'the living God', the 'greatness of God' is axiomatic.  It is, for them, a self-evident concept, even if they are not able to demonstrate how it is or could be a reality.  Some people, among them, I believe, is the great Formula 1 racing driver, Lewis Hamilton, has proclaimed that "God is the Greatest."  When people speak of 'God being the greatest', we do not have to ask them to specify the context in which they are making their assertion.  Such as, a

In the case of Israel, as the symbolic 'Mecca', 'Kaaba' of religious Jews, this 'victimhood' acts as the incentive, the motivator for a radical and very aggressive 'Jewish personality type.'  One that says, 'never again', and in order to ensure that the wrongs which have been done to our ancestors and to us, we, in the form of Israel.   Will always take preemptive action, even if we make victims of and victimise those we, the State of Israel, perceives as posing potential or actual threat to us. A classic form of 'victim So, what have I concluded about whether or not I am an 'Antisemite' or capable of 'being antisemitic'? Well, I have never knowingly physically or verbally harmed anybody, because he/she happens to be of Jewish origins.  Neither can I rule out the likelihood of a Jewish person reading something I have written, and perceiving of it as 'antisemitic' and taking offence.  When it

Which might or might not be without some validity, but challenges me to carefully decide what, if anything I should do respond.  Because I must be careful to avoid making things worse than they are, including making my dear mother more vulnerable than she already is.  Her perception of things, of events, are not always to be trusted, so I must be careful not to appear to to be accusing people of saying or doing things.   Simply on the basis of my dear mother having told me that they have or have not done them. Indeed, although I share, or have been infused with the cultural and traditional beliefs of my dear mother.  Having been exposed to more diverse information, knowledge and perceptions of the world than she has been.  And having shown myself to be more malleable than she seems to have been.  I now either no longer believe some of my inherited cultural norms, or consider them to be true, to the same extent I did when I was a young person living in an

Of course there is a legitimate place for 'political correctness' in our societies.  Who could reasonably argue against women being treated as being of equal value to men, and that they should be respected and treated as such?  At the same time, taking political correctness to the extremism of rigidly prescribing, proscribing and policing the male-female interaction and relationships.   And viewing it through the prism of abusiveness/non-abusiveness, sexism/non-sexism, misogynistic/non-misogynistic, and consent/no consent, etc, etc.  All of which can  become very predictable, boring and oppressive for real people who have real lives to live.  While at the same time placing the females in the role of having to feel guilty and become apologists for the role they have been ascribed, by law and/or society, whether or not they want to do so.  And making males become more tentative, insecure and more 'risk-averse in their relationship

Thus we might all be perceived of or be capable of meeting the criteria of being 'antisemite' and/or have our actions labelled 'antisemitic.'  In some cases with justification, in other cases with none. Better that we continue to try to stop this madness and focus on the harm which people are doing to other people, and how to stop or reduce it.  And not on how they try to 'legitimise' or 'defend it' against justified criticism.  Causes which can only be or are largely justified or predicated upon past harm and/or the risk of future harm, must, of necessity, keep, nurture and appeal to the past wrongs, to maintain its validity.  In doing so, it is difficult, if not impossible view the future through 'a prism located in the past, which will also be reflected in the present, instead of a more measured and balanced future-friendly prism.  The more traditionalist or conservative Jewish people who perceive of themselves as