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Columnist: Obama Wants to Rename White House to ‘Black House,’ Start a ‘Race War’

Right-winger Larry Klayman has written a new column for WorldNetDaily, saying President Obama has created a “race war” and it’s surprising that Obama hasn’t “renamed the White House ‘the Black House.”

Klayman says the Obama Administration is “racist” against white people “in favor of their black brothers.” He also says the White House is ignoring “racially motivated crimes against whites” and using Obamacare to “have whitey pay reparations to blacks.”

“The reality is that we do not presently know who if anyone was at fault in provoking or causing the death of Michael Brown, who last Saturday was accused by the local police of having engaged in a convenience store robbery, just before his fatal shooting,” Klayman writes. “But what makes my blood boil is that our so-called president and his attorney general jump to judgment, on a consistent and regular basis, against ‘whitey’ and in favor of their black brothers.”

“Whites have been afraid to speak out because of fear of being branded racists, or having black vigilantes attack them verbally or physically,” he continues. “The racist Obama and his henchmen like Eric Holder have succeeded in creating what in effect is a huge racial divide and race war in the nation, pitting black against white and vice versa. This race war has manifested itself not just through gratuitous comments that favor blacks over whites, but in his deeds.”

“Obamacare has been designed to favor blacks over whites, and to in effect have whitey pay reparations to blacks for the insidious years of racial discrimination,” he alleges. “Obama’s intention is to melt down the gold in America and redistribute it to his people.”

“Obama ignores racially motivated crimes against whites, some of which is manifest in the rising anti-Semitism and anti-Christian bigotry here and worldwide,” Klayman claims. “It is an undisputed fact that hate crimes against Jews far exceed those against blacks. But Obama couldn’t care less, particularly since his Muslim roots and sympathies skew his objectivity and interest in doing anything for either Jews or Christians.”

Obama is a “Muslim through and through in the mold of his Chicago friend Rev. Louis Farrakhan,” Klayman adds.

“Yes, Mr. President and Mr. Attorney General, whites, Christians and Jews have rights, too, and you either must treat them as equal to blacks or pay the legal price,” he concludes.

About the author

Igor Derysh is the Managing Editor of Latest. com and a syndicated columnist whose work has appeared in The Los Angeles Times, Chicago Tribune, Boston Herald, Baltimore Sun, and Orlando Sun Sentinel, and AOL News. His work has been criticized in even more publications. Follow him on Twitter @IgorDerysh

  • Wendell Craig Woods

    Not even worth dignifying with a response!!! -_-

  • Thom Lee

    Just when you think these people couldn’t possibly get any more dumb than they already are! VOTE BLUE IN EVERY ELECTION or Anerica is done.

  • david

    I’m just sad anyone on an internet blog including huff is given much credence and worse some idiot gives them a bigger audience and publicity by BRINGING THEM TO THEIR PAGES! The internet has yet to do much with immense knowledge but just make people less intelligent.

  • notadailycaller

    Who’s this ignoramus and why is he afraid of ‘whites’ becoming the minority ‘race’? Racism is over! I’m sure ‘whites’ will be treated just as equally as they treated minorities when they were in power.

  • Bill Roberts

    Considering the “White House” was mostly built by black slaves, maybe that would be a good idea. A better idea might be to call it The Executive Mansion.

  • EssEffArr

    I am so sick and tired of the notion that a Black president (who genetically is 50% White), hates White people. Now mind you, this man was mostly raised and supported by his White family. Last time I checked, Obama hadn’t denounced the White side of his family. Now can anyone explain to the rest of us how Obama hates White people???

    • Cindy Bigsby

      Amen!

  • EssEffArr

    Oh wait a minute. World Net Daily? Say no more…

  • Tiger

    WE CANT DO ANYTHING ABOUT IGNORANCE

  • Larry Klayman is kidding himself right? right? Or did he claim all this after 4 hour long heavily fueled session of marijuana?

  • Dave

    This doesn’t mean much coming from a convicted child molester (Klayman)….I mean if we can lie about whatever we want….this one sounds good.

  • Eugenia Oliphant

    The term White House originates in Ancient Egypt the rulers kept their treasures there.
    Homepage Timeline Maps A-Z index Learning

    Ancient Egypt
    Knowledge and production: the House of Life

    In ancient Egyptian writings and architecture, the House of Life is an institution aligned with kingship, preserving and creating knowledge in written and pictorial form. One example survives in archaeology, in the city of Akhenaten at Amarna: there excavators found bricks stamped with the hieroglyphs for ‘House of Life’ from a building complex adjacent to the Storage Chamber of Documents of Pharaoh (for storing state correspondence). The complex was roughly equidistant from the central city royal palace and temple to the sun-god. In the ruins excavators retrieved fragments of papyrus with coloured vignettes, possibly showing figures of deities (preserved in the Ashmolean Museum, unpublished pending conservation and study).

    the ‘House of Life’ in Amarna (click on the image for a larger picture) seal impression with the word pr-ankh – ‘House of Life’, found at Amarna
    The earliest references to a House of Life come from royal decrees of the late Old Kingdom (about 2200 BC) mentioning ‘the requirements of the House of Life’, but not providing any information on its scope. Two stelae (inscribed stones from offering-chapels) of the late Middle Kingdom (1850-1700 BC) record a man named Keku with the title ‘scribe of the House of Life’ beside a colleague with the title ‘chief physician’; the word ‘scribe’ illustrates the connection between the institution and writing. In the Late Period there may have been a House of Life in each of the main temples throughout Egypt.

    In the mid-first millennium BC, the restoration of the House of Life is recorded in inscriptions of high officials with the title ‘chief physician’ (Peftauawyneit and Wedjahorresnet). This indicates that the books copied and compiled there included writings for good health (compare the list of surviving papyri for earlier periods).

    The title ‘foremost of the House of Life’ appears on inscriptions for the goddess Seshat (meaning ‘Writing’) and the god Khnum (creator of physical forms).

    In the Late Period and Ptolemaic Period, every year, at the end of the season of the Nile Flood, at each temple the staff carried out the ritual of making a mud figure of Osiris, in which seed was germinated before its burial. A manuscript recording the ritual was found at Abydos, and is now preserved in the British Museum (papyrus ESA 10051+10090: for the start of the manuscript and its findplace, see Herbin 1988). This manuscript gives many details on the construction of a House of Life at Abydos, and may apply to the House of Life attached to Late Period temples throughout Egypt. These in turn may be modelled on the House of Life at the palace, centre of ancient Egyptian kingship.

    As an institution of ancient Egyptian kingship and its temples, the House of Life could not easily survive the conversion of the country first to Christianity and then to Islam, at least not in its specific ancient Egyptian form. There is, though, a linguistic echo in Coptic (the phase of the Egyptian language as spoken and written in Christian Egypt) in the word sphransh, meaning ‘interpreter of dreams’ and derived either from the ancient Egyptian ‘scribe of the House of Life’ or perhaps from a rare title ‘teacher of the House of Life’.

    These conclusions are drawn from the list of references to the House of Life in ancient Egyptian inscriptions and manuscripts (Gardiner 1938).

     

    Appreciating the object

    Appreciation of the single object

    There are few direct sources for ancient Egyptian appreciation of individual objects beyond the following:

    surviving examples of jewellery may show reworking, and this can point to appreciation of an object, as in two examples from the Tanis royal treasure, now in the Egyptian Museum, Cairo: (1) an ancient lapis-lazuli cylinder seal mounted in a gold bracelet from the burial of a king Sheshonq of the Twenty-second Dynasty (de Cenival/Yoyotte 1987: 264-265, no.98), and (2) a lapis-lazuli figure of Ptah, broken off at the ankle, mounted in a miniature gold shrine that would have been too small for the full-height figure (de Cenival/Yoyotte 1987: 248-249, no.85)
    personal attachment to specific items can be a motif in literary narrative: in a tale set in the court of king Snefru, preserved on a Second Intermediate Period manuscript (Papyrus Westcar), a girl at the palace loses a turquoise fish-pendant from the end of her braided hair; she refuses to accept a replacement from the king, insisting ‘I prefer my object to its like’
    the high priest of Ptah, Khaemwaset, a son of king Ramesses II, had hieroglyphic inscriptions added to earlier monuments which he quarried for the building-projects of his father at Memphis – the inscriptions emphasise his piety in reviving the earlier cults, probably in new religious precincts; he also had a statue of the Old Kingdom prince Kawab inscribed with a restoration inscription (discussed in Malek 1992, especially 61, 65-66)
    very rarely an object was inscribed with an observation of its discovery: one Late Period example is a fossil found in the excavations for Ernesto Schiaparelli at Matariya (ancient Iunu/Heliopolis), now in the Egyptian Museum, Turin, with a hieroglyphic inscription recording the name and title of its discoverer

    Another means of detecting ancient valuing of objects may be the use of the word ‘renewal’: several stela fragments of the Eighteenth Dynasty have been found built into Nineteenth Dynasty stelae, with an inscription by a particular individual claiming to have restored the monument of the deity. Evidently a stela had been set up in the Eighteenth Dynasty to immortalise the piety of a person before the god Amun, and then had been destroyed during the reign of Akhenaten, when references to the god Amun were smashed throughout Egypt; after the restoration of the cult of Amun, a stela fragment referring to the god had been selected (and cut down?) for inclusion in a new stela, immortalising the piety of someone living in the restoration period – referring to the name not of the owner of the original stela, but of the god depicted on it. Here the object is a link to the past, the period before destruction, and becomes a potent symbol of piety; three millennia before a European Renaissance, objects play a part in another drama of restoration that implies three phases of (1) perfect distant past, (2) evil or deficient recent past, and (3) reawakened present.

     

    Groups of objects: obtaining, securing, displaying

    Kings collecting objects

    The royal treasury, in ancient Egypt named the White House, contained materials of high economic value such as cloth, precious metals, and semi-precious stones. Groups of objects from the natural and human-made world were, as documented at some periods in ancient Egyptian history, a focus of particular royal or individual interest. In the reigns of Hatshepsut and Thutmose III, inscriptions and depictions on temple walls at Thebes celebrate fauna and flora foreign to Egypt, encountered in the trading and military expeditions of those two rulers (about 1450-1400 BC): the Deir el-Bahri reliefs depicting the expedition of Hatshepsut to Punt, bringing back incense trees (Smith 1962), and the Karnak chamber for Thutmose III with depictions of plants and birds from western Asia (Beaux 1990). New Kingdom (about 1550-1069 BC) royal inscriptions and reliefs, and their echoes among the paintings in the tomb-chapels of officials at Thebes, also indicate the prominence of art works in precious materials among imports from other lands; these include figured metal vessels from Syria and the Aegean.

    The scale of import and export of exotic items in international gift exchange is documented in the New Kingdom (about 1550-1069 BC) correspondence between rulers, including the Amarna Letters (Liverani 1990). The political and economic dimensions of these relations do not remove the possibility of other values such as emotional, ‘aesthetic’ or religious.

     

    Other collections of objects

    Within the elite home, there is little evidence for collecting; lists of objects from palatial houses at Middle Kingdom Lahun do not specify any particular value placed on groups of objects, or on the age or method of acquiring an object – instead, the lists identify by material and function. However, this reflects the purpose of these documents as inventories; it does not reveal whether or not particular items or groups held emotional or religious or other value for the owner. In a letter from Deir el-Medina, a man requests that a collection of books kept in a tomb-chapel be moved to a safer place, following a storm (Papyrus British Museum ESA 10326, Wente 1990: 191).

     

    Palace and temple as places of display

    The ancient Egyptian palace and temple would have acted as elite theatres of power, and the objects in them as the visible signs of power. The ancient Egyptian palace furnishings have not survived, even at better known sites such as Amarna and Malqata.

    By contrast, temples offer substantial if displaced evidence for the role of aged objects in the visual life of the ancient Egyptian. On the evidence of caches of sculpture and furniture in temple precincts, it seems that there was resistance to recycling objects dedicated to temples. Although such objects have been found only in secondary or tertiary deposits, and do not generally include precious metals or semi-precious stones, they can be used to reconstruct the appearance of the temple at the moment before their clearance and burial. The largest such deposit was unearthed from from partly waterlogged levels in an open court at the Karnak temple, at the point where the processions left the main temple of Amun on their way south to the temple of Mut; between November 1903 and July 1905 the Egyptian Antiquities Service retrieved 751 stone statues and fragments, and 17,000 bronze figurines, along with numerous miscellaneous finds such as stelae, offering-tables, and the water-damaged remains of wooden images and objects (Reeves 2000: 118-120).

    On a smaller scale, the excavations led by W. Emery in the 1960s and 1970s at Saqqara brought to light several deposits of Late Period figures and temple furniture.

    There is an echo of these temple caches in adminstrative manuscripts: the Abusir Papyri of the late Old Kingdom include record of condition of objects in the temple, sometimes with note of repair. These do not, though, specify whether there was any attempt to retain original materials (in addition to appearance and function).

    The eastern extension to Karnak temple under Thutmose III included a chamber with a depiction of statues of kings from earlier periods, perhaps items that had to be moved to make way for the massive building projects at the temple; it is not clear whether the actual statues were kept visible above ground or buried, but the statue cult for those kings was preserved by depicting them on the walls of the chamber.

    Though it may seem far from a secular Western gallery, the densely packed environment of the ancient sanctuary would have delivered as much art and craft to a ‘visitor’ as any museum could today. Moreover, in contrast to sights as experienced in Western-style tourism, a shrine within its culture may provide a setting more sympathetic to stimulating the senses and a sense of wonder.

     

    Copyright © 2003 University College London. All rights reserved.

     

  • Daron Nelson

    wow this is so insane. Really?

  • Judith P. Bradley

    Ignorance continues to prevail.

  • Angela Monger

    And I suppose that white Presidents back in the early years weren’t in favor of whites? Considering that most of the Obama administration people are white, I highly doubt this nonsense. Not to mention the fact that Obama is half white. I love how people gloss over that fact. He was in fact very close with his white grandparents who loved him very much. But we’ll just conveniently overlook that right?

  • Laura Hague Mock

    One of the negative side effects of the internet is that it gives idiots a voice. Derysh is nothing but an opportunist trying to make a name for himself by stirring up the white vs minorities difficulties and then blaming President Obama for the results. He is playing on the fears of his old white audience who are ready to barricade themselves behind locked doors in preparation for the coming race war. Derysh is nothing but a racist agitator