TEA PARTIES: FILTHY FUCKING FASCISTS
Pierre-André Lévesque
Human Rights info 101
March 25, 2:38 PM
Human Rights Examiner
Deborah Dupré
When filmmakers Rick Rowley and Jacquie Soohen went inside the white
nationalist movement to investigate for AlJazeera, they discovered the
American neo-Nazi Party, white supremicists also known as White
Nationalists, and associates has successfully infiltrated and is
spearheading Tea Parties.
The filmmakers found extremist threats of a bloody revolution against
people of color and people defending civil and human rights. The
AlJazeera report (video) is below.
Recruiting and strengthening within the anti-immigrant, "tea-bagger"
and militia movements, American Nazi forces, including the National
Socialist Movement (NSM), are based on two key elements according to
Mike Novick:
1) They present as a para-military type operation prepared to use
violence (and are violence-prone, promoting racist, anti-immigrant,
anti-gay and anti-communist thuggery and bullying), and
2) They claim to be anti-capitalist and revolutionary (as Hitler did).
Casey Gane-McCalla reports for NewsOne:
"The Tea Party’s founder, Ron Paul has his own problem with white
supremacist and Neo-Nazi supporters. Paul has received extensive
support from Stormfront and other Neo-Nazi groups and has yet to
distance himself from these Nazis groups, even taking a picture with
Stormfront founder, Don Black and his son Derek. (see above picture)
"Bill White, the commander of the Nazi group, has alleged that Paul’s
ties to neo-Nazi groups are deeper than campaign contributions and
photographs.
I am compelled to tell the truth about Ron Paul’s extensive
involvement in white nationalism.
Both Congressman Paul and his aides regularly meet with members of the
Stormfront set, American Renaissance, the Institute for Historic
Review, and others at the Tara Thai restaurant in Arlington, Virginia
Paul is a white nationalist of the Stormfront type who has always kept
his racial views and his views about world Judaism quiet because of
his political position."
White supremacist and neo-Nazi group memberships are growing, as
intended from the inception of the Nazi movement. As many people
recognize, such as Jean Paul Leanard of Progessive Press and Glen
Ueadon and John Hawkins, "the Nazis lost Germany but did not lose the
war."
Some Tea-Party movement participants and organizers do not welcome
overt Nazi display at their events, such as members of "American
Citizens United, who organized the Phoenix Tea Party rally," that
"told the Neo-Nazi group that racist messages were not welcome at the
demonstration."Nevertheless, at that gathering, the Neo-Nazis left,
but two returned, standing defiantly on the sidewalk that borders the
designated protest area." (See Dawn Teo: VIDEO: Scuffle Ensues When
Nazis Unfulr Flag at Tea Party Rally, November 15, 2009)
Dawn Teo reports about the event, "Video shot by Phoenix Channel 3
News, shows the event unfold, and the Neo-Nazi can be seen screaming
throughout the incident, 'You can't assult me! You can't assault me!'
Then, after police intervene, he yells, 'If you assault me, I get to
assault you.'"
Tea-Partiers en masse, however, have marched chanting, "U.S.A.!" that
Nazis use to promote their racist belief that white settled this
country and it is being taken away," according to th Al Jazeera
investigation.
Few people of color participate in Tea-Party meetings and events due
to its racist base that has been successfully used as an entry by
Nazis according to Al Jazeera.
The Nazis agreed years ago that to infiltrate and control, they needed
to change their appearance to appear mainstream. Some have
susccessfully done this, with groups not suspecting that they are
infiltrated and are being used for recruitment, as Al Jazeera
investigators highlight in the Al Zazeera report below.
Gane Malla reports:
Neo-Nazis speak openly about their involvement and support for the Tea
Party movement on the White Supremacist Site, Stormfront. Here are
some quotes from white supremacists regarding Tea Party events:
'One thing I noticed about the Tea Party crowds is that they are 99%
WHITE!
These are my people and they are your people as well. Just because
they haven’t fully awakened doesn’t mean that they are our enemy. The
polls on these people is that they do not support any (R) or (D)
candidate, but instead support the person who is more constitutional.'
'My suggestion to all you do-nothings is that you join your local Tea-
Party at make changes from within instead of criticizing from the
outside. I love my fellow white neighbor and deep down these good Tea-
partying white folks want the the basic same freedoms and rights as we
all do. I say we establish ourselves in there before the filthy frikin
joos do.'
I don’t give 2 ****s about the RINO’s or the libs but the majority of
the tea party people I’ve met are now at least willing to listen to
the WN viewpoint. I’ve converted several of them (especially on the
Jew issue) and the immigration issue is a no brainer.'
I’ve attended a few of the Tea Party gatherings and have found quite a
few racially aware folks in attendance. I use these gatherings to wake
folks up to the ‘Jew’ problem in this country with many leaving say
“Hmmm” and following up with me via email for further mentoring on the
subject.There are people I met during the Ron Paul campaign who were
“clowns”, and now are active White Nationalists. I’m not willing to
pass up any opportunity I have to make more of them. It only takes me
a few minutes a day to make either subtle or blatant racially-aware
posts on forums filled with Tea Partyers. If I make even one new White
Nationalist, it was worth it.'" (Emphasis added; See: Gane-McCalla,
Neo-Cons, Neo-Nazis and Neo-McVeighs Crash Ron Paul's Tea Party,
NewsOne, February 16, 2010)
Deborah Dupré holds Post-graduate degrees from U.S. and Australian
universities and has been a human and civil rights advocate for over
25 years in the U.S., Vanuatu and Australia.
Killing, Inc.
wrote:
> Who secretly spearheads Tea-Parties?
Freedom loving Tea Party members do, and you wouldn't know a fascist
if he were a black man sitting in the Oval Office, cream puff.
Democrats and other "progressive" fascists are still the dumbest
animals on the planet.
Topaz
Here is a quote from Mein Kampf:
"The fight which Fascist Italy waged against Jewry's three
principal weapons, the profound reasons for which may not have been
consciously understood (though I do not believe this myself) furnishes
the best proof that the poison fangs of that Power which transcends
all State boundaries are being drawn, even though in an indirect way.
The prohibition of Freemasonry and secret societies, the suppression
of the supranational Press and the definite abolition of Marxism,
together with the steadily increasing consolidation of the Fascist
concept of the State--all this will enable the Italian Government, in
the course of some years, to advance more and more the interests of
the Italian people without paying any attention to the hissing of the
Jewish world-hydra.
"The English situation is not so favorable. In that country
which has 'the freest democracy' the Jew dictates his will, almost
unrestrained but indirectly, through his influence on public opinion."
http://www.ihr.org/ www.vanguardnewsnetwork.com/
http://www.natvan.com http://www.nsm88.org
http://heretical.com/ http://immigration-globalization.blogspot.com/
Tim Howard
> Here is a quote from Mein Kampf:
>
> "The fight which Fascist Italy waged against Jewry's three
Hitler was no true friend of Italy. Why did he invade Northern Italy
without Mussolini's permission? Mussolini became a stooge of Hitler and
followed him into war, and lost all the major battles. Where was Hitler
then? Mussolini had to flee because the Italians turned on him. He
(along with his Jewish mistress) were eventually hunted down and
executed by Italian partisans, Mussolini's former supporters. Where was
Hitler then when Mussolini needed him? Some friend he turned out to be.
Topaz
<tim.h...@suddenlink.net> wrote:
>
>Hitler was no true friend of Italy. Why did he invade Northern Italy
>without Mussolini's permission?
If he did, then the northern part must have been overrun by Communist
and other allied scum.
> Mussolini became a stooge of Hitler and
>followed him into war, and lost all the major battles. Where was Hitler
> then?
Fighting the Communists and other allied scum.
> Mussolini had to flee because the Italians turned on him.
Only the Italians who were Communist.
> He
>(along with his Jewish mistress) were eventually hunted down and
>executed by Italian partisans,
Italian Communists
> Mussolini's former supporters. Where was
>Hitler then when Mussolini needed him? Some friend he turned out to be.
The Jews control your media and your mind.
There was a book in ordinary bookstores called "An Empire of
Their Own". It was a pro-Jewish book but it showed that the Jews ran
Hollywood.
Here are some quotes from a magazine for Jews called "Moment".
It is subtitled "The Jewish magazine for the 90's" These quotes are
from the Aug 1996 edition after the Headline "Jews Run Hollywood - So
What?":
"It makes no sense at all to try to deny the reality of Jewish
power and prominence in popular culture. Any list of the most
influential production executives at each of the major movie studios
will produce a heavy majority of recognizably Jewish names."
"the famous Disney organization, which was founded by Walt
Disney, a gentile Midwesterner who allegedly harbored anti-Semetic
attitudes, now features Jewish personnel in nearly all its most
powerful positions."
The head of Walt Disney studios is now the Jew Michael Eisner.
On studios that were bought out by the Japanese the magazine says:
"When Mitsushita took over MCA-Universal, they did nothing to
undermine the unquestioned authority of Universal's legendary - and
all Jewish - management triad of Lew Wasserman, Sid Scheinberg, and
Tom Pollack."
Here are some quotes from the paper "Jews Control the Media
and Rule America"
It may be rather out of date but it still explains why things are the
way they are.
"American Broadcasting Companies (ABC), Columbia Broadcasting
System (CBS), and National Broadcasting Company (NBC). Each of these
three has been under the absolute control of a single man over a long
enough period of time--ranging from 32 to 55 years--for him to staff
the corporation at every level with officers of his choosing and then
to place his imprint indelibly upon it. In each case that man has been
a Jew.
"Until 1985, when ABC merged with Capital Cities
Communications, Inc...the chairman of the board of directors and chief
executive officer (CEO) of the network was Leonard Harry Goldenson, a
Jew...In an interview in the April 1, 1985 issue of Newsweek,
Goldenson boasted 'I built this company (ABC) from scratch.'"
"CBS was under the domination of William S. Paley for more than
half a century. The son of immigrant Jews from Russia..."
"There has been no move by top G-E management to change the
Jewish "profile" of NBC or to replace key Jewish personnel. To the
contrary, new Jewish executives have been added: an example is Steve
Friedman..."
"The man in charge of the television entertainment division at
CBS is Jeff Sagansky. At ABC the entertainment division is run by two
men....nearly all of the men who shape young Amercians' concept of
reality, of good and evil, of permissible and impermissible behavior
are Jews. In particular, Sagansky and Bloomberg are Jews. So is
Tartikoff. Littlefield is the only Gentile who has had a significant
role in TV entertainment programming in recent years."
"American Film magazine listed the top 10...entertainment
companies and their CEOs...Time Warner Communications (Steven J Ross,
Jew) Walt Disney Co. (Michael D. Eisner, Jew)...Of the 10 top
entertainment CEOs listed above, eight are Jews."
"The Newhouse media empire provides an example of more than a
lack of real competition among America's daily newspapers; it also
illustrates the insatiable appetite Jews have shown for all organs of
opinion... The Newhouse's own 31 daily newspapers, including several
large and important ones, such as the Cleveland Plain Dealer, the
Newark Star-Ledger, and the New Orleans Times-Picayune; the nation's
largest trade book publishing conglomerate, Random House, with all
its subsidiaries; Newhouse Broadcasting, consisting of 12 television
broadcasting stations and 87 cable-TV systems, including some of the
countries largest cable networks- the Sunday supplement Parade, with a
circulation of more than 22 million copies per week; some two dozen
major magazines, including the New Yorker, Vogue, Mademoiselle,
Glamour, Vanity Fair, HQ, Bride's, Gentlemen's Quarterly, Self,
Home&Garden...."
"Furthermore, even those newspapers still under Gentile ownership
and management are so thoroughly dependent upon Jewish advertising..."
"the New York Times, the Wall Street Journal, and the Washington
Post. These three...are the newspapers which set trends and guidelines
for nearly all others. They are the ones which decide what is news and
what isn't, at national and international levels. They originate the
news; the others merely copy it. And all three newspapers are in
Jewish hands...The Sulzberger family also owns, through the New York
Times Co. 36 other newspapers; twelve magazines, including McCall's
and Family Circle..."
"New York's other newspapers are in no better hands than the
Daily News. The New York Post is owned by billionaire Jewish
real-estate developer Peter Kalikow. The Village Voice is the personal
property of Leonard Stern, the billionaire Jewish owner of..."
"There are only three newsmagazines of any note published in the
United States: Time, Newsweek, and U.S. News & World Report....The CEO
of Time Warner Communications is Steven J. Ross, and he is a Jew.
"Newsweek, as mentioned above, is published by the Washington
Post Co., under the Jewess Katherine Meyer Graham..."
"U.S. News & World Report... owned and published by Jewish real
estate developer Mortimer B. Zuckerman..."
" The three largest book publishers...Random House... Simon &
Schuster , and Time Inc. Book Co....All three are owned or controlled
by Jews...The CEO of Simon & Schuster if Richard Snyder, and the
president is Jeremy Kaplan; both are Jews too."
"Western Publishing...ranks first among publishers of children's
books, with more than 50 per cent of the market. Its chairman and CEO
is Richard Bernstein, a Jew."
"Jewish spokesmen customarily will use evasive tactics. "Ted
Turner isn't a Jew!" they will announce..."
"We are doing more than merely giving them a decisive influence
on our political system and virtual control of our government; we also
are giving them control of the minds and souls of our children..."
Tim Howard
> On Sun, 11 Apr 2010 00:01:52 -0700, Tim Howard
> <tim.h...@suddenlink.net> wrote:
>
>
>> Hitler was no true friend of Italy. Why did he invade Northern Italy
>> without Mussolini's permission?
>
> If he did, then the northern part must have been overrun by Communist
> and other allied scum.
>
message--do what I say or else. Mussolini was not anti-Jewish until
Hitler forced him to put the Italian Jews in concentration camps.
>
>> Mussolini became a stooge of Hitler and
>> followed him into war, and lost all the major battles. Where was Hitler
>> then?
>
> Fighting the Communists and other allied scum.
>
into the war, he should have stayed neutral like General Franco. Franco
knew the allies would have kicked his ass too, and Hitler would not be
there to bale him out.
>> He
>> (along with his Jewish mistress) were eventually hunted down and
>> executed by Italian partisans,
>
> Italian Communists
No they were partisans, those who once supported Mussolini.
Topaz
<tim.h...@suddenlink.net> wrote:
\
>But not helping his supposed friend right? Mussolini was a fool to get
>into the war, he should have stayed neutral like General Franco. Franco
>knew the allies would have kicked his ass too, and Hitler would not be
>there to bale him out.
>
The world is corrupt today because the wrong side won the war.
http://www.csulb.edu/~kmacd/review-AR.html
Kevin MacDonald's The Culture of Critique
Reviewed by Stanley Hornbeck
In The Culture of Critique, Kevin MacDonald advances a carefully
researched but extremely controversial thesis: that certain 20th
century intellectual movements -- largely established and led by Jews
-- have changed European societies in fundamental ways and destroyed
the confidence of Western man. He claims that these movements were
designed, consciously or unconsciously, to advance Jewish interests
even though they were presented to non-Jews as universalistic and even
utopian. He concludes that the increasing dominance of these ideas has
had profound political and social consequences that benefited Jews but
caused great harm to gentile societies. This analysis, which he makes
with considerable force, is an unusual indictment of a people
generally thought to be more sinned against than sinning.
The Culture of Critique is the final title in Prof. MacDonald's
massive, three-volume study of Jews and their role in history. The two
previous volumes are A People That Shall Dwell Alone and Separation
and its Discontents, published by Praeger in 1994 and 1998. The series
is written from a sociobiological perspective that views Judaism as a
unique survival strategy that helps Jews compete with other ethnic
groups. Prof. MacDonald, who is a psychologist at the University of
California at Long Beach, explains this perspective in the first
volume, which describes Jews as having a very powerful sense of
uniqueness that has kept them socially and genetically separate from
other peoples. The second volume traces the history of Jewish-gentile
relations, and finds the causes of anti-Semitism primarily in the
almost invariable commercial and intellectual dominance of gentile
societies by Jews and in their refusal to assimilate. The Culture of
Critique brings his analysis into the present century, with an account
of the Jewish role in the radical critique of traditional culture.
The intellectual movements Prof. MacDonald discusses in this volume
are Marxism, Freudian psychoanalysis, the Frankfurt school of
sociology, and Boasian anthropology. Perhaps most relevant from a
racial perspective, he also traces the role of Jews in promoting
multi-culturalism and Third World immigration. Throughout his analysis
Prof. MacDonald reiterates his view that Jews have promoted these
movements as Jews and in the interests of Jews, though they have often
tried to give the impression that they had no distinctive interests of
their own. Therefore Prof. MacDonald's most profound charge against
Jews is not ethnocentrism but dishonesty -- that while claiming to be
working for the good of mankind they have often worked for their own
good and to the detriment of others. While attempting to promote the
brotherhood of man by dissolving the ethnic identification of
gentiles, Jews have maintained precisely the kind of intense group
solidarity they decry as immoral in others.
Celebrating Diversity
Prof. MacDonald claims that one of the most consistent ways in which
Jews have advanced their interests has been to promote pluralism and
diversity -- but only for others. Ever since the 19th century, they
have led movements that tried to discredit the traditional foundations
of gentile society: patriotism, racial loyalty, the Christian basis
for morality, social homogeneity, and sexual restraint. At the same
time, within their own communities, and with regard to the state of
Israel, they have often supported the very institutions they attack in
gentile society.
Why is this in the interests of Jews? Because the parochial group
loyalty characteristic of Jews attracts far less attention in a
society that does not have a cohesive racial and cultural core. The
Jewish determination not to assimilate fully, which accounts for their
survival as a people for thousands for years -- even without a country
-- has invariably attracted unpleasant and even murderous scrutiny in
nations with well -defined national identities. In Prof. MacDonald's
view it is therefore in the interest of Jews to dilute and weaken the
identity of any people among whom they live. Jewish identity can
flower in safety only when gentile identity is weak.
Prof. MacDonald quotes a remarkable passage from Charles Silberman:
"American Jews are committed to cultural tolerance because of their
belief -- one firmly rooted in history -- that Jews are safe only in a
society acceptant of a wide range of attitudes and behaviors, as well
as a diversity of religious and ethnic groups. It is this belief, for
example, not approval of homosexuality, that leads an overwhelming
majority of American Jews to endorse 'gay rights' and to take a
liberal stance on most other so-called 'social' issues."
He is saying, in effect, that when Jews make the
diversity-is-our-strength argument it is in support of their real goal
of diluting a society's homogeneity so that Jews will feel safe. They
are couching a Jewish agenda in terms they think gentiles will accept.
Likewise, as the second part of the Silberman quotation suggests, Jews
may support deviant movements, not because they think it is good for
the country but because it is good for the Jews.
Prof. Silberman also provides an illuminating quote from a Jewish
economist who thought that republicans had more sensible economic
policies but who voted for the Democratic presidential candidate
anyway. His reason? "I'd rather live in a country governed by the
faces I saw at the Democratic convention than those I saw at the
Republican convention." This man apparently distrusts white gentiles
and voted for a racially mixed party even if its economic policies
were wrong. What is good for Jews appears to come before what is good
for the country.
Earl Raab, former president of heavily Jewish Brandeis University
makes the diversity argument in a slightly different way. Expressing
his satisfaction with the prediction that by the middle of the next
century whites will become a minority, he writes, "We have tipped
beyond the point where a Nazi-Aryan party will be able to prevail in
this country." He is apparently prepared to displace the people and
culture of the founding stock in order to prevent the theoretical rise
of an anti-Jewish regime. Prof. Raab appears to see whites mainly as
potential Nazis, and is willing to sacrifice their culture and
national continuity in order to defuse an imagined threat to Jews.
This passage takes for granted the continued future existence of Jews
as a distinct community even as gentile whites decline in numbers and
influence.
In the same passage, Prof. Raab continues by noting that, "[w]e [Jews]
have been nourishing the American climate of opposition to bigotry for
about half a century. That climate has not yet been perfected, but the
heterogeneous nature of our population tends to make it
irreversible..." -- just as it tends to make the ultimate displacement
of European culture also irreversible.
Prof. MacDonald traces the development of this diversity strategy to
several sources. It is widely recognized that the German-Jewish
immigrant Franz Boas (1858-1942) almost single-handedly established
the current contours of anthropology, ridding it of all biological
explanations for differences in human culture or behavior. Prof.
MacDonald reports that he and his followers -- with the notable
exceptions of Margaret Mead and Ruth Benedict -- were all Jews with
strong Jewish identities: "Jewish identification and the pursuit of
perceived Jewish interests, particularly in advocating an ideology of
cultural pluralism as a model for Western societies, has been the
'invisible subject' of American anthropology."
By 1915, Boas and his students controlled the American Anthropological
Association and by 1926 they headed every major American university
anthropology department. From this position of dominance they promoted
the idea that race and biology are trivial matters, and that
environment counts for everything. They completely recast anthropology
so as to provide intellectual support for open immigration,
integration, and miscegenation. They also laid the foundation for the
idea that because all races have the same potential, the failures of
non-whites must be blamed exclusively on white oppression. The
ultimate conclusion of Boasian anthropology was that since environment
accounts for all human differences, every inequality in achievement
can be eliminated by changing the environment. This has been the
justification for enormous and wasteful government intervention
programs.
The entire "civil rights" movement can be seen as a natural
consequence of the triumph of Boasian thinking. Since all races were
equivalent, separation was immoral. The color line also sharpened
white self-consciousness in ways that might make whites more aware of
Jewish parochialism. Thus it was, according to Prof. MacDonald, that
Jews almost single-handedly launched the desegregation movement.
Without the leadership of Jews, the NAACP might never have been
established, and until 1975 every one of its presidents was a Jew.
Prof. MacDonald reports that in 1917, when the black separatist Marcus
Garvey visited NAACP headquarters, he saw so many white faces that he
stormed out, complaining that it was a white organization.
Prof. MacDonald concludes that the efforts of Jews were crucial to the
"civil rights" transformation of America. He quotes a lawyer for the
American Jewish Congress who claims that "many of these [civil rights]
laws were actually written in the offices of Jewish agencies by Jewish
staff people, introduced by Jewish legislators and pressured into
being by Jewish voters."
While the Boas school was promoting integration and racial
equivalence, it was also critical of, in Prof. MacDonald's words,
"American culture as overly homogeneous, hypocritical, emotionally and
aesthetically repressive (especially with regard to sexuality).
Central to this program was creating ethnographies of idyllic
[Third-World] cultures that were free of the negatively perceived
traits that were attributed to Western culture."
The Role of the anthropologist became one of criticizing everything
about Western society while glorifying everything primitive. Prof.
MacDonald notes that Boasian portrayals of non-Western peoples
deliberately ignored barbarism and cruelty or simply attributed it to
contamination from the West. He sees this as a deliberate attempt to
undermine the confidence of Western societies and to make them
permeable to Third World influences and people. Today, this view is
enshrined in the dogma that America must remain open to immigration
because immigrants bring spirit and energy that natives somehow lack.
Authoritarian Personalities
In order to open European-derived societies to the immigration that
would transform them, it was necessary to discredit racial solidarity
and commitment to tradition. Prof. MacDonald argues that this was the
basic purpose of a group of intellectuals known as the Frankfurt
School. What is properly known as the Institute of Social Research was
founded in Frankfurt, Germany, during the Weimar period by a Jewish
millionaire but was closed down by the Nazis shortly after they took
power. Most of its staff emigrated to the United States and the
institute reconstituted itself at UC Berkeley. The organization was
headed by Max Horkheimer, and its most influential members were T.W.
Adorno, Erich Fromm, and Herbert Marcuse, all of whom had strong
Jewish identities. Horkheimer made no secret of the partisan nature of
the institute's activities: "Research would be able here to transform
itself directly into propaganda," he wrote. (Italics in the original)
Prof. MacDonald devotes many pages to an analysis of The Authoritarian
Personality, which was written by Adorno and appeared in 1950. It was
part of a series called Studies in Prejudice, produced by the
Frankfurt school, which included titles like Anti-Semitism and
Emotional Disorder. The Authoritarian Personality, which was
particularly influential because, according to Prof. MacDonald, the
American Jewish Committee heavily funded its promotion and because
Jewish academics took up its message so enthusiastically.
The book's purpose is to make every group affiliation sound as if it
were a sign of mental disorder. Everything from patriotism to religion
to family -- and race -- loyalty are sign of a dangerous and defective
"authoritarian personality." Because drawing distinctions between
different groups is illegitimate, all group loyalties -- even close
family ties! -- are "prejudice." As Christopher Lasch has written, the
book leads to the conclusion that prejudice "could be eradicated only
by subjecting the American people to what amounted to collective
psychotherapy -- by treating them as inmates of an insane asylum."
But according to Prof. MacDonald it is precisely the kind of group
loyalty, respect for tradition, and consciousness of differences
central to Jewish identity that Horkheimer and Adorno described as
mental illness in gentiles. These writers adopted what eventually
became a favorite Soviet tactic against dissidents: Anyone whose
political views were different from theirs was insane. As Prof.
MacDonald explains, the Frankfurt school never criticized or even
described Jewish group identity -- only that of gentiles: "behavior
that is critical to Judaism as a successful group evolutionary
strategy is conceptualized as pathological in gentiles."
For these Jewish intellectuals, anti-Semitism was also a sign of
mental illness: They concluded that Christian self-denial and
especially sexual repression caused hatred of Jews. The Frankfurt
school was enthusiastic about psycho-analysis, according to which
"Oedipal ambivalence toward the father and anal-sadistic relations in
early childhood are the anti-Semite's irrevocable inheritance."
In addition to ridiculing patriotism and racial identity, the
Frankfurt school glorified promiscuity and Bohemian poverty. Prof.
MacDonald sees the school as a seminal influence: "Certainly many of
the central attitudes of the largely successful 1960s countercultural
revolution find expression in The Authoritarian Personality, including
idealizing rebellion against parents, low-investment sexual
relationships, and scorn for upward social mobility, social status,
family pride, the Christian religion, and patriotism."
Of the interest here, however, is the movement's success in branding
ancient loyalties to nation and race as mental illnesses. Although he
came later, the French-Jewish "deconstructionist" Jacques Derrida was
in the same tradition when he wrote:
"The idea behind deconstruction is to deconstruct the workings of
strong nation-states with powerful immigration policies, to
deconstruct the rhetoric of nationalism, the politics of place, the
metaphysics of native land and native tongue... The idea is to disarm
the bombs... of identity that nation-states build to defend themselves
against the stranger, against Jews and Arabs and immigrants... "
As Prof. MacDonald puts it, "Viewed at its most abstract level, a
fundamental agenda is thus to influence the European-derived peoples
of the United States to view concern about their own demographic and
cultural eclipse as irrational and as an indication of
psychopathology." Needless to say, this project has been successful;
anyone opposed to the displacement of whites is routinely treated as a
mentally unhinged "hate-monger," and whenever whites defend their
group interests they are described as psychologically inadequate. The
irony has not escaped Prof. MacDonald: "The ideology that
ethnocentrism was a form of psychopathology was promulgated by a group
that over its long history had arguably been the most ethnocentric
group among all the cultures of the world."
Immigration
Prof. MacDonald argues that it is entirely natural for Jews to promote
open immigration. It brings about the "diversity" Jews find comforting
and it keeps America open to persecuted co-religionists throughout the
world. He says Jews are the only group that has always fought for mass
immigration; a few European ethnic organizations have made sporadic
efforts to make it easier for their own people to come, but only Jews
have consistently promoted open borders for all comers. Moreover,
whatever disagreements they may have had on other issues, Jews of
every political persuasion have favored high immigration.
This, too, goes back many years, and Prof. MacDonald traces in
considerable detail the sustained Jewish pro-immigration effort.
Israel Zangwill, author of the eponymous 1908 play The Melting Pot,
was of the view that "there is only one way to World Peace, and that
is the absolute abolition of passports, visas, frontiers, custom
houses... " He was nevertheless an ardent Zionist and disapproved of
Jewish intermarriage.
Although the statue of liberty, properly known as Liberty Enlightening
the World, was a gift to the United States from France as a tribute to
American political traditions, the sonnet by the Jewish Emma Lazarus
helped change it into a symbol of immigration. Affixed to the base of
the statue several decades after its construction, the poem welcomes
to America "huddled masses yearning to breath free/The wretched refuse
of your teeming shore."
Prof. MacDonald has discovered that implausible arguments about
diversity being a quintessentially American strength have been made by
Jews for a long time. He reports that in 1948 the American Jewish
Committee was urging Congress to believe that "Americanism is the
spirit behind the welcome that America has traditionally extended to
people of all races, all religions, all nationalities." Of course,
there had never been such a tradition. In 1952, the American Jewish
Congress argued in hearings on immigration that "our national
experience has confirmed beyond a doubt that our very strength lies in
the diversity of our peoples." This, too, was at a time when U.S.
immigration law was still explicitly designed to maintain a white
majority.
It is often said that when the old immigration policy was scrapped in
1965, scarcely anyone knew, and no one predicted, that the new law
would change the racial makeup of the country. Prof. MacDonald
disputes this, arguing that this had been the objective of Jewish
groups from the beginning.
Prof. MacDonald finds that Jews have been the foremost advocates of
immigration in England, France, and Canada, and that Jewish groups
were the most vocal opponents of independence for Quebec. Australian
Jews led the effort to dismantle the "white Australia" policy, one
reason for which was cited in an editorial in the Australian Jewish
Democrat: "The strengthening of multi-cultural or diverse Australia is
also our most effective insurance policy against anti-Semitism. The
day Australia has a Chinese Australian Governor General I would feel
more confident of my freedom to live as a Jewish Australian." Like
Earl Raab writing about the United States, this Australian Jew is
prepared to sacrifice the traditional culture, people, and identity of
Australia to specifically Jewish interests. It would not be surprising
if such an openly expressed objective did not have the opposite effect
from the intended, and increase anti-Jewish sentiment.
Jews and the Left
It is well known that Jews have been traditionally associated with the
left, and Prof. MacDonald investigates this connection in some detail.
Historically it was understandable that Jews should support movements
that advocated overthrowing the existing order. After emancipation,
Jews met resistance from gentile elites who did not want to lose
ground to competitors, and outsiders easily become revolutionaries.
However, in Prof. MacDonald's view, Jewish commitment to leftist
causes has often been motivated by the hope that communism,
especially, would be a tool for combating anti-Semitism, and by
expectation that universalist social solutions would be yet another
way to dissolve gentile loyalties that might exclude Jews. The appeal
of univeralist ideologies is tied to the implicit understanding that
Jewish particularism will be exempt:
"At the extreme, acceptance of a universalist ideology by gentiles
would result in gentiles not perceiving Jews as in a different social
category at all, while nonetheless Jews would be able to maintain a
strong personal identity as Jews."
Prof. MacDonald argues that Jews had specifically Jewish reasons for
supporting the Bolshevik revolution. Czarist Russia was notorious for
its anti-Semitic policies and, during its early years, the Soviet
Union seemed to be the promised land for Jews: it ended state
anti-Semitism, tried to eradicate Christianity, opened opportunities
to individual Jews, and preached a "classless" society in which
Jewishness would presumably attract no negative attention. Moreover,
since Marxism taught that all conflict was economic rather than
ethnic, many Jews believed it heralded the end of anti-Semitism.
Prof. MacDonald emphasizes that although Jewish Communists preached
both atheism and the solidarity of the world's working people, they
took pains to preserve a distinct, secular Jewish identity. He reports
that Lenin himself (who had one Jewish grandparent) approved the
continuation of an explicitly Jewish identity under Communism, and in
1946 the Communist Party of the United States voted a resolution also
supporting Jewish peoplehood in Communist countries. Thus, although
Communism was supposed to be without borders or religion, Jews were
confident that it would make a place for their own group identity. He
writes that despite the official view that all men were to be
brothers, "very few Jews lost their Jewish identity during the entire
soviet era."
Jewish Communists sometimes betrayed remarkable particularism. Prof.
MacDonald quotes Charles Pappoport, the French Communist leader: "The
Jewish people [are] the bearer of all the great ideas of unity and
human community in history... The disappearance of the Jewish people
would signify the death of humankind, the final transformation of man
into a wild beast." This seems to attribute to Jews an elite position
incompatible with "unity and human community."
Prof. MacDonald argues that many Jews began to fall away from
Communism only after Stalin showed himself to be anti-Semitic. And
just as Jews had been the leading revolutionaries in anti-Semitic
pre-Revolutionary Russia, Jews became the leading dissidents in an
anti-Semitic Soviet Union. A similar pattern can be found in the
imposed Communist governments of Eastern Europe, which were largely
dominated by Jews. The majority of the leaders of the Polish Communist
Party, for example, spoke better Yiddish than Polish, and they too
maintained a strong Jewish identity. After the fall of Communism many
stopped being Polish and emigrated to Israel.
Prof. MacDonald writes that in Bela Kun's short-lived 1919 Communist
government of Hungary, 95 percent of the leaders were Jews, and that
at the time of the 1956 uprising Communism was so closely associated
with Jews that the rioting had almost the flavor of a pogrom. He
argues that in the United States as well, the hard core among
Communists and members of Students for a Democratic Society (SDS) was
mainly Jewish. Here, too, a revolutionary, atheist, and universalist
world-view was fully compatible with strong identification as Jews.
Prof. MacDonald quotes from a study of American leftists:
"Many Communists, for example, state that they could never have
married a spouse who was not a leftist. When Jews were asked if they
could have married Gentiles, many hesitated, surprised by the
question, and found it difficult to answer. Upon reflection, many
concluded that they had always taken marriage to someone Jewish for
granted." Their commitment as Jews was even more fundamental and
unexamined than their commitment to the left.
Prof. MacDonald reports that many American Jews also abandoned
Communism as it became increasingly anti-Semitic. For a large number,
the Soviet Union's severing of diplomatic ties with Israel during the
1967 war was the last straw. A former SDS activist no doubt spoke for
many when he explained, "If I must choose between the Jewish cause and
a 'progressive' anti-Israel SDS, I shall choose the Jewish cause. If
barricades are erected, I will fight as a Jew." According to Prof.
MacDonald, American neoconservatism can also be described as a surface
shift in external politics that leaves the more fundamental commitment
to Jewish identity unchanged. Thus, former leftists abandoned an
ideology that had turned against Israel and refashioned American
conservatism into a different movement, the one unshakable theme of
which was support for Israel. Neoconservatives also support high
levels of immigration and were active in excluding white racial
identification from the "respectable" right.
Objections
There are many possible objections to Prof. MacDonald's thesis. The
first is that it is largely built on the assumption that Jews are
dishonest. It is always risky to assume one understands the motives of
others better than they do themselves. Jews have traditionally thought
of themselves as a benevolent presence, even as a "light unto the
nations" or a "chosen people." This is echoed today in the Jewish self
image as champions of the excluded and the oppressed. Most of the time
what passes for "social justice" has the effect of undermining the
traditions and loyalties of gentile society, but are Jews deliberately
undermining these things rather than righting what they perceive to be
wrongs?
Prof. MacDonald concedes that many Jews are sincere in their support
for liberal causes, but then escalates his indictment by arguing that
"the best deceivers are those who deceive themselves." In other words,
many Jews who are actually working for Jewish interests have first
convinced themselves otherwise. A Jew who mainly wants America to
become less white may also have convinced himself that America
benefits from a multitude of cultures. Having convinced himself he can
more effectively convince others.
Many Jews, Prof. MacDonald argues, are not even conscious of the
extent to which their Jewishness is central to their identities or
their political views. He quotes Rabbi Abraham Joshua Heschel on his
surprise at how passionately he embraced the Israeli side during the
1967 war:
"I had not known how Jewish I was." This is an arresting statement
from a man who was thought to be perhaps the greatest Jewish spiritual
leader of his time. And whether or not it affects their politics, Jews
certainly appear to have a very vivid sense of peoplehood. Prof.
MacDonald quotes theologian Eugene Borowitz as saying,"most Jews claim
to be equipped with an interpersonal friend-or-foe sensing device that
enables them to detect the presence of another Jew, despite heavy
camouflage." Always to think in terms of "friends or foe" is no
insignificant matter.
Prof. MacDonald is therefore skeptical of Jewish disavowals: "Surface
declarations of a lack of Jewish identity may be highly misleading."
He notes that Jewish publications write about the power and influence
of American Jews in language Jews would immediately denounce as
"anti-Semitic" if used by gentiles. He agrees with Joseph Sobran, who
has said "they want to be Jews among themselves but resent being seen
as Jews by Gentiles. They want to pursue their own distinct interests
while pretending that they have no such interests ... "
Prof. MacDonald argues that the success of Jewish-led intellectual
movements has been possible only because their Jewish character was
hidden. If multi-culturalism or mass immigration or The Authoritarian
Personality had been promoted by Orthodox Jews in black coats the
Jewish element would have been clear. Prof. MacDonald writes that in
fact, "the Jewish political agenda was not an aspect of the theory and
the theories themselves had no overt Jewish content. Gentile
intellectuals approaching these theories were therefore unlikely to
view them as aspects of Jewish-gentile cultural competition or as an
aspect of a specifically Jewish political agenda." Prof. MacDonald
also claims that Jews have often tried to conceal the Jewish character
of an intellectual movement by recruiting token gentiles for visible
positions as spokesmen. He writes that this tactic was so common in
the American Communist Party that gentiles often saw through it and
resigned.
But how can motives ever be completely known? Prof. MacDonald sets a
difficult test: "The best evidence that individuals have really ceased
to have a Jewish identity is if they choose a political option that
they perceive as clearly not in the interest of Jews as a group. In
the absence of a clearly perceived conflict with Jewish interests, it
remains possible that different political choices among ethnic Jews
are only differences in tactics for how best to achieve Jewish
interests."
This standard may seem unduly harsh -- until it is applied to white
gentiles. Third-World immigration, affirmative action,
anti-discrimination laws, and forced integration are clearly not in
the interests of whites, yet many whites embrace them, thus
demonstrating how completely they have abandoned their racial
identity.
Finally, Prof. MacDonald raises the disturbing possibility that some
Jews, because of centuries of conflict with gentiles, actively hate
gentile society and consciously wish to destroy it: "a fundamental
motivation of Jewish intellectuals involved in social criticism has
simply been hatred of the gentile-dominated power structure perceived
as anti-Semitic." He describes the 19th century German-Jewish poet
Heinrich Heine as "using his skill, reputation and popularity to
undermine the intellectual confidence of the established order."
In defense of this highly provocative view, Prof. MacDonald quotes
Benjamin Disraeli on the effects of centuries of Jewish-gentile
relations on Jews: "They may have become so odious and so hostile to
mankind as to merit for their present conduct, no matter how
occasioned, the obloquy and ill-treatment of the communities in which
they dwell and with which they are scarcely permitted to mingle."
Apart from any questions of motives, however, is the question of
numbers. Jews are a tiny minority in the United States and within that
minority there is disagreement even on matters that clearly affect
Jews. How can Jews possibly be responsible for dramatic changes in the
intellectual landscape? In Prof. MacDonald's view, the explanation
lies in the intelligence, energy, dedication, and cohesiveness of
Jews. He attributes a great deal to the average IQ of Jews -- at 115,
a full standard deviation above the white gentile average -- and to
"their hard work and dedication, their desire to make a mark on the
world, and their desire to rise in the world, engage in personal
promotion, and achieve public acclaim... " He also believes Jews have
worked together unfailingly on any question they consider necessary
for survival:
"Intellectual activity is like any other human endeavor: Cohesive
groups outcompete individual strategies." He notes that there has
never been a time when large numbers of white Americans favored
non-white immigration; it was a cohesive, determined minority that
beat down the disorganized resistance of the majority.
Prof. MacDonald believes that because of the effectiveness of some
Jews, it was not even necessary that most Jews actively support
anti-majoritarian movements, but that Jewish activity was still
decisive. As he puts it, "Jewish-dominated intellectual movements were
a critical factor (necessary condition) for the triumph of the
intellectual left in late twentieth-century Western societies." This,
of course, can never be tested, but there can be no doubt that
American Jews have had a disproportionate effect on the American
intellect. Prof. MacDonald quotes Walter Kerr, writing in 1968, to the
effect that "what has happened since World War II is that the American
sensibility has become part Jewish, perhaps as much Jewish as it is
anything else... The literate American mind has come in some measure
to think Jewishly."
Aside from the question of whether Prof. MacDonald is right is the
further question of what difference it makes if he is right. If
correct, his thesis certainly sheds light on the rapidity with which
whites lost their will. Just a few decades ago whites were a confident
race, proud of their achievements, convinced of their fitness to
dominate the globe. Today they are a declining, apologetic people,
ashamed of their history and not sure even of their claim to lands
they have occupied for centuries. It is very rare for fundamental
concepts to be stood on their heads in the course of just a generation
or two, as has happened with thinking about race. Such speed suggests
there has been something more than natural change.