“The Young Turks” host Cenk Uygur was removed from a flight by American Airlines after he recorded the airline stranding passengers for hours.
American Airlines kicked a well-known reporter off a flight after he complained about it being delayed while live streaming inside a terminal at Los Angeles International Airport Saturday.
Cenk Uygur, who hosts the liberal-leaning Young Turks online news show, was told the “captain didn’t feel comfortable” with him getting on the flight.
He was escorted away by a police officer, whom he said apologized to him for having to remove him.
But it was only after he posted his initial video to YouTube where it went viral that he was informed by American Airlines that he had been removed from the flight for video recording.
Turns out, American Airlines introduced a policy in December 2014 forbidding passengers from video recording its employees on planes and inside terminals, including ticket counters, which obviously includes an customer service interactions.
The policy came in place after several instances on other airlines where passengers uploaded videos of interactions with rude employees, sparking national embarrassment for the airline.
So American Airlines figured it would save itself that embarrassment by removing Uygur for recording during a four-hour delay for a flight from Los Angeles to Miami.
But that plan may have just backfired on them as they did not appear to be aware of his online clout, which resulted in dozens of readers contacting the airline to complain about his removal.
Management at @AmericanAir just kicked me off a flight to Miami because I complained the flight was delayed for 4 hours. Never got on plane.
Meanwhile, the Transportation Security Administration has long allowed videography at security checkpoints, even though screeners many times like to pretend otherwise.
Uygur ended up having to switch to JetBlue to make his flight to Florida, apparently flying into Fort Lauderdale because JetBlue does not fly into Miami International Airport, which was his original destination.
“Hey Guys- Guess what Just Happened” TYT host Cenk Uygur says in the video Below
“They Kicked me off the Plane.”
Here We Go Again Folks Back at it at LAX
According to Cenk Uygur it all started over him video taping a disturbance a another young man who they would not let board the plane.
After he boarded, he says a supervisor and cops removed him because the captain didn’t feel comfortable with him on board.
Never a quitter … Cenk was back at LAX Saturday morning to find another flight to Miami.
Fraternization of American troops with German civilians; GI’s watching girls swimming. (Photo by Ralph Morse/The LIFE Picture Collection/Getty Images)
In the popular imagination, American GIs in postwar Germany were well-liked and well-behaved. But a new book claims that US soldiers raped up to 190,000 women at the end of World War II. Is there any truth to the controversial claim?
The soldiers arrived at dusk. They forced their way into the house and tried to drag the two women upstairs. But Katherine W. and her 18-year-old daughter Charlotte were able to escape. The soldiers didn’t give up easily though. They began searching all the houses in the area and ultimately found the two women in a neighbor’s closet shortly before midnight. The men pulled them out and threw them onto two beds. The crime the six soldiers ultimately committed took place in March, 1945, shortly before the end of World War II. The girl cried for help: “Mama. Mama.” But none arrived. Hundreds of thousands, perhaps millions, of German women experienced a similar fate at the time. Often, such gang rapes were blamed on Soviet troops in Germany’s east. But this case was different. The rapists were soldiers from the United States of America and the crime took place in Sprendlingen, a village near the Rhine River in the west.
By the end of the war, some 1.6 million American troops had advanced deep into Germany, ultimately meeting the advancing Soviets at the Elbe River. In the US, those who freed Europe from the plague of the Nazis came to be known as the “Greatest Generation.” And Germans too developed a positive image of their occupiers: cool soldiers who handed out chewing gum to the children and wowed the German fräuleins with jazz and nylons.
But is that image consistent with reality? German historian Miriam Gebhardt, well known in Germany for her book about leading feminist Alice Schwarzer and the feminist movement, has now published a new volume casting doubt on the accepted version of America’s role in German postwar history.
Reports from the Catholic Archive
The work, which came out in German on Monday, takes a closer look at the rape of German women by all four victorious powers at the end of World War II. In particular, though, her views on the behavior of American GIs are likely to raise eyebrows. Gebhardt believes that members of the US military raped as many as 190,000 German women by the time West Germany regained sovereignty in 1955, with most of the assaults taking place in the months immediately following the US invasion of Nazi Germany.
The author bases her claims in large part on reports kept by Bavarian priests in the summer of 1945. The Archbishop of Munich and Freising had asked Catholic clergy to keep records on the allied advance and the Archdiocese published excerpts from its archive a few years ago.
Michael Merxmüller, a priest in the village of Ramsau near Berchtesgaden, wrote on July 20, 1945, for example: “Eight girls and women raped, some of them in front of their parents.”
Father Andreas Weingand, from Haag an der Amper, a tiny village located just north of where the Munich airport is today, wrote on July 25, 1945: “The saddest event during the advance were three rapes, one on a married woman, one on a single woman and one on a spotless girl of 16-and-a-half. They were committed by heavily drunken Americans.”
Father Alois Schiml from Moosburg wrote on Aug. 1, 1945: “By order of the military government, a list of all residents and their ages must be nailed to the door of each house. The results of this decree are not difficult to imagine. … Seventeen girls or women … were brought to the hospital, having been sexually abused once or several times.”
The youngest victim mentioned in the reports is a seven-year-old child. The oldest, a woman of 69.
The reports led book author Gebhardt to compare the behavior of the US army with the violent excesses perpetrated by the Red Army in the eastern half of the country, where brutality, gang rapes and incidents of looting have dominated the public perception of the Soviet occupation. Gebhardt, however, says that the rapes committed in Upper Bavaria show that things weren’t much different in postwar Germany’s south and west.
The historian also believes that similar motives were at work. Just like their Red Army counterparts, the US soldiers, she believes, were horrified by the crimes committed by the Germans, embittered by their pointless and deadly efforts to defend the country to the very end, and furious at the relatively high degree of prosperity in the country. Furthermore, propaganda at the time conveyed the idea that German women were attracted to American GIs, further fueling macho fantasies.
Gebhardt’s ideas are firmly rooted in the current academic mainstream. In the wake of the torture scandal at Abu Ghraib and other war crimes committed by US soldiers in Iraq and Afghanistan, many historians are taking a more critical look at the behavior of the American military during the days immediately preceding and following the end of World War II in Germany. Studies in recent years have shed light on incidents involving GIs plundering churches, murdering Italian civilians, killing German prisoners of war and raping women, even as they advanced across France.
Despite such findings, the Americans are still considered to have been relatively disciplined compared to the Red Army and the French military — conventional wisdom that Gebhardt is hoping to challenge. Still, all of the reports compiled by the Catholic Church in Bavaria only add up to a few hundred cases. Furthermore, the clergymen often praised the “very correct and respectable” behavior of the US troops. Their reports make it seem as though sexual abuse committed by the Americans was more the exception than the rule.
How, then, did the historian arrive at her shocking figure of 190,000 rapes?
The total is not the result of deep research in archives across the country. Rather, it is an extrapolation. Gebhardt makes the assumption that 5 percent of the “war children” born to unmarried women in West Germany and West Berlin by the mid-1950s were the product of rape. That makes for a total of 1,900 children of American fathers. Gebhardt further assumes that on average, there are 100 incidents of rape for each birth. The result she arrives at is thus 190,000 victims.
Such a total, though, hardly seems plausible. Were the number really that high, it is almost certain that there would be more reports on rape in the files of hospitals or health authorities, or that there would be more eyewitness reports. Gebhardt is unable to present such evidence in sufficient quantity.
Another estimate, stemming from US criminology professor Robert Lilly, who examined rape cases prosecuted by American military courts, arrived at a number of 11,000 serious sexual assaults committed by November, 1945 — a disgusting number in its own right. But Gebhardt is certainly correct on one point: For far too long, historical research has been dominated by the idea that rapes committed by GIs were implausible because German women wanted to jump into bed with them anyway. How, though, is one to interpret the complaint filed by a hotelier in Munich on May 31, 1945? She reports that US soldiers had commandeered a few rooms and that four women were “running around completely naked” and were “exchanged several times.” Was it really voluntary?
Even if it isn’t likely that the Americans committed 190,000 sexual crimes, it remains true that for postwar victims of rape — which was undeniably a mass phenomenon at the end of World War II, there is “no culture of memory, no public recognition, much less an apology” from the perpetrators, Gebhardt notes. And today, 70 years after the end of the war, it unfortunately doesn’t look as though that situation will soon change.
There was a lot of ruckus in the media when a Yale student, Jerelyn Luther, was recorded screaming at a Yale professor whose wife, Erika Christakis, had sent a now infamous e-mail critical of politically-correct campus organizations. Just two days ago, Ms. Christakis spoke to the New York Times, for the first time recounting how an e-mail meant to foster dialogue turned into national outrage directed at her and her husband. The Times wrote:
“Increasingly, college administrators are pushing back against student demands perceived as doctrinaire on matters involving cultural sensitivity, and are asking for a spirit of negotiation rather than ultimatums, as Ms. Christakis urged in her email.”
The Times further goes on to report that Ms. Christakis’ friends asked her why she would stick her neck out by commenting on a “hot-button issue” that they see as stemming from a new generation of “inflexible, spoiled brats” who have no tolerance for what other people have to say, thus highlighting how the older generation perceives this anti-speech crisis in academia to be a problem that did not exist before; but the truth is that this inflexibility in the Yale community is not something new, it’s been a cultural aspect of the university for almost two centuries.
When Skull & Bones was founded in the 1830s, it immediately cloaked itself in secrecy and silence. Members of the society would sometimes get up and leave a room if someone even asked them a question related to their membership in the extremely wealthy organization that has included in its roster a laundry-list of statesmen and oligarchs.
When I first started at Yale, we were taken to countless events and orientations and even humorous performances by some of the campus groups. Campus groups are primarily led by seniors, naturally, and they set the tone for the freshmen, handing down ultimatums on silence.
One performance which I still vividly remember involved a group which was led by two Bonesmen; the list of members is published annually by The Rumpus, the college tabloid, for which I was a contributor, so I can confirm who was a member during my time there.
In that performance, we were comically shown the horrendous situations that could arise if people started talking about “wealth” and other privileges they or their families enjoyed. Many people get into Yale hoping they can get accepted into a society, even if they don’t admit it, and senior year I knew there were some people disappointed when no one came to their door tapping them to join a secretive group.
That drive and ambition to be accepted, to “make it,” immediately establishes the culture of not asking questions and of not discussing things that could make people with “secrets” uncomfortable, or feel like they need to leave the room. The ultimatum secret society members issue is: “even acknowledge us and you’re out of the race, as well as anyone who associates with you.”
There were times when I would enter the dining hall and you could hear a pin drop; silence at Yale is a sign of seriousness and intelligence and thoughtfulness. Asking questions and inquiring about secretive machinations will get even the most harmless person Snowden-ed.
In fact, even mentioning the fact that the secret societies existed could make a whole table go quiet and people were extremely hesitant, even afraid to acknowledge or talk about the Native American skeletons next door.
I remember once being in the library, stacking books so I could pay my way through, and during a break we start discussing how falsely Yale is portrayed in Hollywood fiction. I bring up the movie The Skulls and mention how ridiculous it was that in the movie two of the characters had a dorm room so big that they could throw a ball to one another for fun. Everyone went extremely quiet and looked nervous.
They made it very clear that it was not a good idea to talk about having seen that film.
The fact today that a student like Jerelyn Luther can scream at a professor whose wife sent an e-mail going against campus culture doesn’t mean that the university has changed that much. It just means that brown students who were once denied entry to the elite ivory tower are now demanding the same right to establish silence on certain topics, and to issue ultimatums.
Yale University, an elite institution that attracts the world’s most powerful. Copyright: Abreu Report
During this entire debate on free speech at Yale, no one has even brought up the fact that talking openly about secret societies — groups which form an intrinsic part of the campus culture — is fully out of the question to nearly all of the students. To get ahead at Yale with campus organizations, you have to play the game, and that game is: silence.
Ms. Christakis’ crime wasn’t that she sent an e-mail asking for students to be allowed to wear offensive Halloween costumes. Her treason was breaking the silence code by telling students that they could even “think” about going against ultimatums issued by the same seniors “making secret oaths and engaging in secret proceedings.”
Those same seniors have been taught for four years that asking the wrong question or presenting the wrong knowledge could ruin their bright futures, so it is only natural that they get angry. And anger, true to the powerful emotion that it is, spreads through campus and trickles not only down, but across the whole United States, where members of Yale’s secret societies occupy the highest offices of power.
In the lexicon of human migration there are still hierarchical words, created with the purpose of putting white people above everyone else. One of those remnants is the word “expat”.
Posh white blokes: holding back the struggle for a fairer world?
What is an expat? And who is an expat? According to Wikipedia, “an expatriate (often shortened to expat) is a person temporarily or permanently residing in a country other than that of the person’s upbringing. The word comes from the Latin terms ex (‘out of’) and patria (‘country, fatherland’)”.
Defined that way, you should expect that any person going to work outside of his or her country for a period of time would be an expat, regardless of his skin colour or country. But that is not the case in reality; expat is a term reserved exclusively for western white people going to work abroad.
Africans are immigrants. Arabs are immigrants. Asians are immigrants. However, Europeans are expats because they can’t be at the same level as other ethnicities. They are superior. Immigrants is a term set aside for ‘inferior races’.
Don’t take my word for it. The Wall Street Journal, the leading financial information magazine in the world, has a blog dedicated to the life of expats and recently they featured a story ‘Who is an expat, anyway?’. Here are the main conclusions: “Some arrivals are described as expats; others as immigrants; and some simply as migrants. It depends on social class, country of origin and economic status. It’s strange to hear some people in Hong Kong described as expats, but not others. Anyone with roots in a western country is considered an expat … Filipino domestic helpers are just guests, even if they’ve been here for decades. Mandarin-speaking mainland Chinese are rarely regarded as expats … It’s a double standard woven into official policy.”
Is there any space in the development debate for African experts? The reality is the same in Africa and Europe. Top African professionals going to work in Europe are not considered expats. They are immigrants. Period. “I work for multinational organisations both in the private and public sectors. And being black or coloured doesn’t gain me the term “expat”. I’m a highly qualified immigrant, as they call me, to be politically correct,” says an African migrant worker.
Most white people deny that they enjoy the privileges of a racist system. And why not? But our responsibility is to point out and to deny them these privileges, directly related to an outdated supremacist ideology. If you see those “expats” in Africa, call them immigrants like everyone else. If that hurts their white superiority, they can jump in the air and stay there. The political deconstruction of this outdated worldview must continue.
Mawuna Remarque Koutonin is the editor of SiliconAfrica.com, where this blog was first published. Follow @siliconafrica on Twitter.