Piers Morgan is scared to talk about the Khazarian Mafia



Will Piers Morgan ever go all the way?

…by Jonas E. Alexis

Piers Morgan is politically evolving—but not fast enough. He has surprised me a bit when he honestly wrote a recent article subtitled: “a Trump-hating race crime against a defenseless white man by young black Americans who shame their country.”

The article is about “a gang of four black teenage thugs, two male, two female, abusing and torturing a poor terrified young white man with special needs…”

Then the story gets ugly:

“They laugh, they jeer, then one of them shouts: ‘F**k Donald Trump, n***a, f**k white people!’ Another urges the victim to say, ‘I love black people.’ And then they force him at knifepoint to say, ‘F**k Donald Trump.’ This is not a quick, spontaneous assault. The victim is believed to have been held for up to 48 hours. ‘Kiss the floor, b**ch!’the attackers howl. Then they shove his face into a toilet bowl.”[1]

This is obviously disgusting, and anyone with an ounce of common sense should say that those thugs deserve to spend the rest of their natural lives behind bars. And this has not been reported in the major news outlets. CNN or Fox news won’t be discussing this issue any time soon because it would ruin their ideological worldview.

But didn’t Morgan make a big deal out of the Trayvon Martin case? Didn’t he ask, “Is there a more repulsive man in America than ‘Dirty’ George Zimmerman?”[2]

For Morgan, no one should entertain the idea that Zimmerman was defending himself against a violent teenager. In one of his articles, which was published last year, Morgan displayed a picture Zimmerman as a thug and another picture of Martin as a harmless and innocent teenager. He only showed the “clean” version of Martin.

Morgan obviously did not want to know the fundamental issues then. He is now seeing that the moral disease among a sizable section of the population is quite frightening. That indeed is progress.

But will Morgan address the root of the problem? Will he start talking about the Israelification of the American Domestic Police Departments, which my dear friend Mark Dankof and I discussed last summer? Will he attack people like George Soros, who supported violent groups like Black Lives Matter? Doesn’t Morgan know that Black Lives Matter—or shall we now say Black Lies Matter—was supported by the masters of the universe?

More importantly, does Morgan mean to tell us that he doesn’t know that a large section of the black population has been thoroughly under the control of what E. Michael Jones would call the “Jewish revolutionary spirit”?

Where are Black Lives Matter thugs when you need them?

Perhaps it is apropos to reproduce what Jones said and documented during our interview last year. What follows is a small fraction of that conversation. (Jones has addressed this issue fully in his study The Jewish Revolutionary Spirit and Its Impact on World History.)

E. Michael Jones: For 60 years—from 1909 with the founding of the NAACP to 1969 when the FBI shut down the Black Panthers—influential Jews in organizations as diverse as the NAACP and the Communist Party tried to turn the Negro into a revolutionary. They created a monster instead. This is precisely what Tom Watson predicted in the aftermath of the Leo Frank trial:

“The National Pencil Factory, owned by Frank’s people, fought our Child Labor bill fiercely and helped to kill it—and in God’s mysterious way, it cost the Superintendent his life.”[3] In closing ranks behind Frank, the nation’s wealthy Jews had “blown the breath of life into the Monster of Race Hatred; and this Frankenstein, whom you created at such enormous expense, WILL HUNT YOU DOWN![4]

In the aftermath of Ferguson, it looked as if Tom Watson’s warning was coming true. As a result of the Frank case, the Jews declared war on the South. The same influential Jews who had taken up the banner of Leo Frank went on to create the Anti-Defamation League.

But more importantly for our purposes they infected the Negro with the virus of revolution. The Negroes of the South Side of Chicago now act the way they do because of an idea that was planted in their mind by Jewish revolutionaries.

The main vehicle for this transformation in the black mind (from rural sharecropper to urban revolutionary) was the civil rights movement, which was the most successful part of the Black-Jewish Alliance, which was the 60-year-long attempt on the part of Jews at organizations like the NAACP and the Communist Party to turn Negroes into revolutionaries.

After months of preliminary work, Martin Luther King arrived in Chicago to kick off his housing drive in June 1966. Chicago had been a racial battlefield since the Chicago Housing Authority, the Quakers, B’nai B’rith/ADL and Louis Wirth redoubled their efforts at to complete the social engineering of Chicago’s ethnic neighborhoods that had begun during World War II.

But things started to go wrong from the beginning, and they never ended up going right. When King stepped out of his car to lead a march through “segregated” Marquette Park, he was greeted by a hail of rocks and bottles, one of which hit him on the head and staggered him to his knees.

The Lithuanians who would later set fire to the marchers’ cars and chase Jesse Jackson down 63rd St. were outraged by the fact that people from another part of the country would come into their neighborhood and tell them to sell their homes.

That wasn’t precisely King’s message, but the simple fact of the matter was that no one, not even the Chicago Tribune, knew exactly what King’s message was. According to an editorial in the Chicago Tribune, the message of the “paid professional agitators” who made up the march was “give up your homes and get out so that we can take over.”[5]

King was befuddled, as Mayor Daley indicated, because he didn’t understand Chicago. Dorothy Tillman, one of King’s lieutenants, only strengthened this suspicion when she said, in effect, Chicago was different than what they had expected. “Down South,” the SCLC’s Dorothy Tillman opined, “you were black or white. You wasn’t Irish or Polish or all of this.”[6]

The regime had promoted revolution when it suited them. In 1967 Sargent Shriver, as head of the Office of Economic Opportunity, had given the Blackstone Rangers, a Chicago gang which was one of the predecessors of the Gangster Disciples, a grant for over $900,000 to engage in, well, gang-related activity, which is to say criminal behavior, which at the time was a convenient way of driving Catholics out of the ethnic neighborhoods they had established on the South Side of Chicago.

When the regime realized that the civil rights movement had morphed into a monster, the FBI was sent in to kill the Black Panthers. They created a COINTELPRO operation to take out the Chicago branch, then headed by Fred Hampton.

The image that succeeded the Black Panther as revolutionary in the Negro mind was the pimp. In his article “The Myth of the Great Black Pimp,” (8/21/01) Adissa Banjoko sees a connection between the revolutionary Black Panthers of the ‘60s and the pimps of the ‘70s. The latter succeeded the former as ghetto role model. When the Negro got scared, he became a pimp, or,  as  Banjoko put it,

“Black America was tired of fighting with their white oppressors and on top of that were SCARED to fight back. The F.B.I.’s COINTELPRO orchestrated assassination and imprisonment of our most courageous soldiers like Bobby Hutton, Fred Hampton, Geronimo Pratt and others left us ‘shook’ as a people.”

The pimp is a classic example of one of the groups which make up what Karl Marx termed the Lumpenproletariat, a group of people who are good for nothing but making trouble. The Lumpenproletariat was incapable of becoming what Marx considered true revolutionaries because they lacked the necessary discipline.

By the late ‘60s, when the Jews had backed out of the Black-Jewish alliance and when the threat of Black Revolution had become too real for the regime which had promoted it to destroy the South and Catholic neighborhoods in places like Chicago, the FBI was called in to destroy the Black Panthers. After that, Hollywood was called in to ratchet the revolution back to its Lumpenproletariat origins and promote the pimp as the ideal Negro.

When the pimp as a cultural phenomenon appeared in the ‘70s it was a tacit, if cryptic, admission that the revolution had failed. When the Black Panthers got shut down in 1969, Gordon Parks noted their demise from his vantage point as a famous Negro photographer and reporter for Time/Life on Black issues.

In Chicago before dawn came the most celebrated shoot-up of the ongoing warfare. In December 1969, 14 cops shot up a Black Panther’s apartment. When the melee ended, the Chicago’s party leader, Fred Hampton, and Mark Clark had been gunned to death. Hampton, asleep when the attack came, never got out of his blood drenched bed. . . . To more and more young blacks, the romantic appeal of their bold image was becoming irresistible. The Panthers had dared to use the word “revolution” because they wanted the system destroyed, not repaired. And they had lost faith in the ability of the system to repair itself.[7]

Blaxploitation was Jewish revenge against the anti-Jewish resentment which had spread throughout the civil rights movement during the late ‘60s and found its culmination when Stokely Carmichael expelled the Jews from SNCC.

Harold Cruse’s book The Crisis of the Negro Intellectual and the Ocean Hill-Brownsville teacher strike, which broke out in 1967, were two more reasons for Jewish resentment against the ungrateful shvartzas who had received so much Jewish money when Martin Luther King had been running the civil rights movement.

In many respects, the rise of the Black Panther as the premier black power organization came  about because the Panthers were willing,  if not avid, to accept Jewish/Hollywood money. One of their biggest sources of funds, as David Horowitz has pointed out, was Bert Schneider, the producer of Easy Rider.

For over 60 years, the Jews in this country, through organizations and institutions like the NAACP, the Communist Party, the Civil Rights Movement, and the entertainment industry, have tried to turn blacks into revolutionaries.

In order to do that, they had to undermine their faith and corrupt their morals. When the revolution failed and the black-Jewish alliance fell apart in the late ‘60s, those revolutionaries eventually turned into the “gangstas” celebrated by rap music, thugs who prey on their own people because they are still carrying the revolutionary image they acquired at the feet of the Jews around in their minds.

No one can hope to understand the anomalous nature of the disturbances in Ferguson and Baltimore without an understanding of the Black/Jewish alliance as a psy op gone bad.

The Jews did to the blacks what the Americans and the Saudis did to the mujahideen in Afghanistan during the ’80s. They turned them into proxy warriors who, like the mujahideen, then got totally out of control and, as Tom Watson predicted at the time of the Leo Frank case, the black proxy warriors became a Frankenstein monster.

The untold story behind Ferguson involves what one reporter described as the “encyclopedia of grievance” which these Jewish campaigns have created in the minds of this nation’s black population. The Jewish Revolutionary Spirit has created a nation full of psychic time bombs, which can go off at any moment, like the unexploded ordinance in the fields of Europe left behind by the bombing campaigns of World War II.

Ever since John Brown, someone in this country has been paging through the “encyclopedia of grievances” trying to stir up a slave rebellion. Ever since Leo Frank got lynched, the Jews have been the main party involved in promoting slave rebellions under their various guises, whether it was the NAACP, which set out to destroy Marcus Garvey, the Communist Party, who tried to use the Scottsboro Boys as the pretext for their uprising, the Southern Christian Leadership Conference, which according to Murray Friedman, succeeded in launching a “true revolution” in the South, or David Horowitz and Burt Schneider, who created the Black Panthers.

Jonas E. Alexis: On the first day of this year, it was reported that “Chicago murder rate up nearly 60 percent in 2016 for biggest spike in decades.” Jim W. Dean would call this “heart of darkness.” No one in the Zionist media  wants to discuss this “heart of darkness” because it does not line up with the prevailing vision, which is essentially and politically diabolical.

If Piers Morgan even dares to mention this, then his entire luxurious career would come to an abrupt end. In fact, he got chastised in 2014 by Jewish Neocon Ben Shapiro for saying that the Israeli regime was liquidating civilians in Gaza. He twitted then:

Israel’s making a massive mistake with this monstrous child-slaughtering military strategy. Someone needs to rein @netanyahu in… fast. You deliberately shell a UN facility full of women & children – you lose any moral high ground. Enough, Mr @netanyahu ….ENOUGH.”

Shapiro responded by saying that Morgan was an anti-Semite for making such a remark. Obviously Morgan doesn’t want things to get worse. One can safely say that this is one reason why will he never get to the heart of the issues.


[1] Piers Morgan, “Call this disgusting attack in Obama’s back yard exactly what it is: a Trump-hating race crime against a defenseless white man by young black Americans who shame their country,” Daily Mail, January 5, 2017.

[2] PIERS MORGAN, “Why greedy George Zimmerman can’t be allowed to see one cent of his disgusting blood money – for civilisation’s sake as well as Trayvon’s,” Daily Mail, May 12, 2016.

[3] Steve Oney, And the Dead Shall Rise: The Murder of Mary Phagan and the Lynching of Leo Frank (New York: Pantheon Books, 2003), 599.

[4] Ibid.

[5] David J. Garrow, Bearing the Cross: Martin Luther King, Jr. and the Southern Christian Leadership Conference (New York: William Morrow and Company, Inc., 1986), 500.

[6] John McGreevy, Parish Boundaries: The Catholic Encounter with Race in the Twentieth-Century Urban North (Chicago: University of Chicago Press, 1996), 197.

[7] Gordon Parks, A Hungry Heart: A Memoir (New York: Washington Square Press, 2005), 290, 293.


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