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Robert Faurisson: Controlling belief by throwing acid.
"As a result of the acid attack, his facial features were so hideously deformed that only two newspapers dared to publish a photograph of it." — Robert Faurisson
Preventing vigilantism.  Thoughts on preventing vigilante activity arose most recently on the Ukrainian Archive from a discussion of the vandalizing of the Christie Street Ukrainian Cultural Centre in Toronto.  Other comments on this topic can be found on the UKAR page describing a brutal assault on 60-year-old historian Robert Faurisson who happens to be the author of the account below.

Throwing acid.  The option of throwing acid into the face of a person with whose beliefs one disagrees is not one that is often pursued, and the fact that we can find two instances of it on the Ukrainian Archive, and that both were perpetrated by Jews, makes us wonder if there is something about Jewish culture not only that inspires such an absolute confidence in one's rectitude as to justify extreme cruelty to others, but makes us wonder too if there is something within Jewish culture that points to acid throwing as an appropriate instrument for expressing this cruelty.

One instance of Jewish acid throwing is described by Robert Faurisson below.  The other instance of Jewish acid throwing that has already been described on the Ukrainian Archive is that of Yisrael Yehezkeli who threw acid into the face of John Demjanjuk's Israeli lawyer, Yoram Sheftel.

Offering sanctuary to Jewish malefactors is pernicious to the Jewish diaspora.  If every Jew knows that he is able to commit no matter how abhorrent a crime and afterward find sanctuary in Israel (which never extradites Jews beyond its borders), then this can be expected to have two effects on the Jewish diaspora, both pernicious.  On Jews predisposed to commit crime, this offers a means of avoiding punishment, and so removes a deterrent to crime, and so will increase the frequency and the magnitude of Jewish crime.  It could even cause a Jewish crime wave.  Upon Jews not predisposed to commit crime, on the other hand, the effect will be that through no fault of their own, they will be regarded with heightened suspicion arising in part from people's memory of Jewish malefactors who have fled to Israel, and arising in part also from people's mistrust of anybody who possesses, even if inadvertently, the option of avoiding responsibility by fleeing to a sanctuary.  What business man, for example, will not be made uneasy by the awareness that a Jewish business partner is able to abscond with the liquid assets and retire to Israel with impunity?  What Gentile people will trust a Jew in their government when they know that he is able to abscond with national funds and retreat to Israel with impunity, and when they see that other Jewish government officials have done so before him?  What intelligence agency in a Gentile country can avoid viewing the Jews in its employ with heightened suspicion when it sees that if they flee to Israel before being apprehended for spying, they will be beyond the reach of punishment?  What diaspora Jew does not feel the stigma that is attached to him by this Israeli policy?  Instances of outstanding Jewish malefactors who have found sanctuary in Israel have been reported in the media, and could be put on the Ukrainian Archive if necessary.

Offering sanctuary to Jewish malefactors is pernicious to Israel.  If a country offers sanctuary to thieves, traitors, murderers, war criminals, acid-throwers, and the like, then the concentration of evil in that country increases, and the flight of good from that country accelerates.  On the one hand, it may be argued that an inevitable accompaniment of conquest — whether it be of Palestine for the Israelis or North America for the Europeans — is that it is manned disproportionately by men of evil:

[A]ccording to Roosevelt, the frontier settlements tended to attract the most depraved types — "the class ... always to be found hanging round the outskirts of civilization," "men of lawless, brutal spirit who are found in every community and who flock to places where the reign of order is lax ... to follow the bent of their inclinations unchecked," "desperadoes [who] were often mere beasts of prey."  Indeed U.S. officials generally looked upon the frontier settlers as a "lower order of people," a sentiment many Israelis echo regarding the Jewish settlers.  (Norman G. Finkelstein, The Rise and Fall of Palestine: A Personal Account of the Intifada Years, University of Minnesota Press, Minneapolis and London, 1996, p. 114)

However, the conquest of Palestine differs from the conquest of North America in at least three respects: (1) the size and variety and natural wealth of North America attracted good men who diluted the evil, which is less so in the case of Israel in that it lacks size and variety and natural wealth; (2) the good European settlers seeing the evil with which they were surrounded did not find retreat from North America feasible, and so did not create a brain and competence and goodness drain, whereas good Israelis do find flight feasible, and do find many places to which to flee, and so always have and always will create a brain and competence and goodness drain; and (3) the Europeans who conquered North America by gulling and terrorizing and killing the indigenous inhabitants were not given as their immediate reward possession of a substantial nuclear arsenal, but the Jews who conquered Palestine by gulling and terrorizing and killing the Arabs are being rewarded with possession of a substantial nuclear arsenal.

Igniting anti-Semitism?  It is possible to imagine that the policy of giving sanctuary to Jewish malefactors produces a self-enhancing feedback loop, with the sanctuary granted some Jewish malefactors encouraging others by example, and increasing anti-Jewish resentment among Gentiles, and with that in turn being perceived by Jews as anti-Semitism, which in its turn increases their probability of becoming malefactors themselves who will seek sanctuary in Israel, and so on round and round again in an escalating spiral.  One effect of implementing such a feedback loop will certainly be increased emigration to Israel, but the magnitude of the side effects may be difficult to gauge, and may be impossible to dampen once they begin to spin out of control.  Although it may be reasonable to assume that nothing as serious as a holocaust will be ignited anywhere, yet the hard feelings that such a policy arouses in Gentiles may be a burden that diaspora Jews are left shouldering, and left experiencing as age-old, traditional, irrational, unexplainable anti-Semitism, when in fact it is a reaction that has been knowingly and willfully incited in Gentiles by Jewish leaders.  Jewish leaders are overly confident in their ability to ride the tiger.  They are insufficiently mindful of the Biblical injunctions to not sow the wind.  They determine that to some degree, it is good for Jews to be hated because it increases group cohesion, and increases the immigration of Jews to Israel, but they are not able to fine tune the degree of hatred which they incite, and do not take responsibility when that hatred erupts into violence, of which the following may or not be an example, depending on what future information reveals:

Six Orthodox Jews Shot in Chicago

Saturday, July 3, 1999; 2:19 a.m. EDT

CHICAGO (AP) — Six Orthodox Jews were shot and wounded Friday night as they walked home from a synagogue in a Chicago neighborhood.

Five of the victims were in serious condition, but no wounds were considered to be life threatening, hospital officials said.  There were no immediate arrests.

The shootings came on the Sabbath, a time when Orthodox Jews do not operate vehicles.  The shootings happened in the Rogers Park neighborhood, an area home to a large concentration of Orthodox Jews.

Jewish leaders do not acknowledge that when their thugs answer the call for Jewish vengeance by smashing the jaw of Robert Faurisson, anti-Jewish sentiment is stirred, and when Serge Klarsfeld condones the action by stating that "Someone who has provoked the Jewish community for years should expect this sort of thing," anti-Jewish sentiment is stirred some more.  Jewish leaders do not acknowledge that when Yves Aziza answers the call for Jewish vengeance by throwing acid into the face of Michel Caignet (the case described by Robert Faurisson below) anti-Jewish sentiment is stirred, and when they give acid-thrower Yves Aziza sanctuary in Israel, anti-Jewish sentiment is stirred some more.  They do not acknowledge that when Shalom Schwartzbard answers the call for Jewish vengeance by murdering Ukrainian leader Symon Petliura in Paris in 1926, anti-Jewish sentiment is stirred, and when they refuse to condemn Schwartzbard, and even defend him, and even succeed in getting him acquitted, then anti-Jewish sentiment is stirred some more.  They do not acknowledge that when Herschel Grynszpan answers the call for Jewish vengeance by murdering a secretary at the German embassy in Paris in 1938, it triggers Kristallnacht, and when they refuse to condemn this murder by Herschel Grynszpan of a man whose only identifiable sin was that he was German and worked for the German government, then it invites a repetition of the feedback loop into the indefinite future:

Consider the case of Herschel Grynszpan, whose murder of a secretary at the German embassy in Paris in 1938 served as a pretext for Kristallnacht.  Driven to despair after learning of his family's brutal expulsion by the Nazis, Grynszpan decided on the fatal act to "avenge my parents who are living in misery in Germany, ... to protest in such a way that the whole world hears my protest, ... to avenge persecution by the filthy Germans."  In words that would perhaps resonate for many a Palestinian, Grynszpan pleaded under interrogation: "Being a Jew is not a crime.  I am not a dog.  I have a right to live and the Jewish people have a right to exist on this earth.  Wherever I have been I have been chased like an animal."  One searches the Nazi holocaust literature [written by Jews, I take Finkelstein to mean] in vain for an unequivocal — even an equivocal — condemnation of the murder Grynszpan committed.  Indeed, Grynszpan is often presented as a hero of sorts for vindicating the humiliation and abuse of his family.  (Norman G. Finkelstein, The Rise and Fall of Palestine: A Personal Account of the Intifada Years, University of Minnesota Press, Minneapolis and London, 1996, pp. 37-38)

What are the hotbeds of vigilantism?  But to return to the topic of where vigilante action might originate in the future — we can have no better guide than to notice where it originated in the past.

The source.  The following account is an English translation from Robert Faurisson's Écrits Révisionnistes (1974-1998), published privately in March 1999 in 4 volumes, Volume 4, p. 1698:

Michel Caignet

On January 29, 1981, Michel (Miguel) Caignet, a 26 year old doctoral candidate in English-German linguistics, leaves his residence in Courbevoie in order to attend the university, when he is accosted by four individuals in the vicinity of his flat.  Whereupon he is knocked over and held down.  One of the four pours sulphuric acid on both his face and his right hand.

Mr. Caignet had belonged to FANE (Fédération d'action nationale et européene) and had been a revisionist.  He had been denounced by the daily VSD.  As a result of the acid attack, his facial features were so hideously deformed that only two newspapers dared to publish a photograph of it.  The main actor in this attack, Yves Aziza, a medical student and son of Charles Aziza (a pharmaceutical company employee at Montreuil) was known to police within an hour of the assault.  But French police and French justice allowed Y. Aziza, in circumstances the outrageous details of which are well-known, plenty of time to flee to Germany and then Israel.

At the Justice Ministry, a certain Mr. Main, a director attached to the Office of Criminal Investigations (headed by Raoul Béteille), adopts a sarcastic tone as he explains why it should have required all of 14 days to finally begin a criminal investigation into the matter...  Among Y. Aziza's confederates one notes the name of Daniel Ziskind, son of Michèle Ziskind and sister of Jean-Pierre Pierre-Bloch, and himself the son of Jean Pierre-Bloch.1

1 Michèle Ziskind, Jean-Pierre Pierre-Bloch and Jean Pierre-Bloch are all three prominent Jewish activists in France.
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