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Kevin MacDonald: Oliver Stone

Wednesday, July 28th, 2010

Kevin MacDonald: The only movie by Oliver Stone  I remember is Natural Born Killers which I thought was horrifyingly ugly–a crude attempt to shock people, much like his recent comments. Stone always struck me as mainly a controversialist, and his comments on Hitler and Jewish media domination are no exception. I suppose he thought it would be a great way to promote his soon-to-be-released documentary. “Any publicity is good publicity.” But it’s hard to believe he doesn’t now think that this was an unwise move. Even if you are half Jewish, you just can’t say such things. And of course now he has apologized–under a great deal of pressure.

But the apology isn’t enough. Jewish superpatriot Haim Saban called it “soooo transparently fake” and is trying to get Showtime to cancel an upcoming TV series of Stone’s by talking to Leslie Moonves, the President and CEO of CBS which is scheduled to air the series on its cable channel Showtime. Moonves is Jewish, as is Sumner Redstone who is the largest shareholder of CBS and Chairman of the Board. Ari Emanual, the Jewish superpatriot and premier Hollywood agent who has taken the lead in going after Mel Gibson, also made a call trying to get the series cancelled.

What Jewish media power? Obviously, Stone is way out of line. Even Jewish publications acknowledge the  Jews run Hollywood.

The ADL’s statement is pure Orwell:

Oliver Stone’s apology stops short and is therefore insufficient. While he now admits that Jews do not control Hollywood, the media and other industries, he ignores his assertion that Jews are ‘…the most powerful lobby in Washington’ and that ‘Israel has (expletive) up United States foreign policy.’ This is another conspiratorial anti-Semitic canard that Mr. Stone needs to repudiate.

And while he’s at it, he should declare that Benjamin Netanyahu and Avigdor Lieberman should get the Nobel Peace Prize. Maybe that would be enough to get Stone back in the graces of Hollywood media elite.

Nah.

As if it couldn’t get any more Orwellian, Andy Nowicki’s curent TOO article describes an encounter between the ADL’s Abe Foxman and a delegation from the Ukraine eager to suck up to the ADL on Holocaust-related issues. (Foxman insists that the genocide of 7 to 10 million Ukrainians supervised and advocated by Lazar Kaganovich does not rise to the level of a Holocaust, a term that should be exclusively reserved for what the Germans did to the Jews.) The Ukranians act as if Foxman has some power which means, of course, that they are anti-Semites:

Following the meeting, Shamir asks Foxman why, if anti-Semitism is so potent a force in the world today, people care so much about pleasing the ADL and its sister organizations. Dishonest Abe then shows his flair at sophistry: it’s anti-Semitic in itself, he maintains, to even think that the Jews are so powerful as to be feared, so the fact that people like this pitiful delegation of yes-men are so eager to do his bidding just shows how anti-Semitic the world has become! Once more, Shamir dryly acknowledges this “logic,” letting its absurdity speak for itself.

The whole thing reminds me of Joe Sobran’s comment on Jewish media power:

Not that the Jews are all-powerful, let alone all bad. But they are successful, and therefore powerful enough: and their power is unique in being off-limits to normal criticism even when it’s highly visible. They themselves behave as if their success were a guilty secret, and they panic, and resort to accusations, as soon as the subject is raised. Jewish control of the major media in the media age makes the enforced silence both paradoxical and paralyzing. Survival in public life requires that you know all about it, but never refer to it. A hypocritical etiquette forces us to pretend that the Jews are powerless victims; and if you don’t respect their victimhood, they’ll destroy you. It’s a phenomenal display not of wickedness, really, but of fierce ethnocentrism, a sort of furtive racial superpatriotism. (The Buchanan frenzy. Sobran’s (March):3–4.)

Sobran’s punch line is applicable here: “A hypocritical etiquette forces us to pretend that the Jews are powerless victims; and if you don’t respect their victimhood, they’ll destroy you.” Powerless people can’t destroy anyone. But Oliver Stone will soon enough find out that Jews are very powerful indeed.

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Posted in Jewish influence, Jews as an elite, Media Influence | 24 Comments »

Kevin MacDonald: David Morris on the Pathology of Moral Universalism

Tuesday, July 27th, 2010

Kevin MacDonald: David Morris has a very nice article, “The Contemporary use of Philosophy and Ideas,” on the BNP website. Much of it reflects recent blogs on this site (here and here), with a British twist. A major theme is that the British have a strong attraction to universalist abstractions, often pursued with a moral fervor.

The orthodox views held by progressives encompass Liberalism to Marxism and they believe in universals, but we believe in “particulars.” Universals are abstract terms like humanity whereas a specific people is a particular. Universalist thinking leads to intervention in the internal policies of other sovereign states as the invasions of Iraq and Afghanistan. We particularists are concerned with our own nation and if we were to do any invading it would be to sort out the conflict within our own nation.

The progressives erect a set of idealisations – what we are becoming, what we should think and how we should behave.

Whereas it’s natural to be concerned about family, kin, ethnic group, and race, the universalist embraces abstract ideas, with no concern with how they will affect his natural interest in preserving those closest to him.

The government planned drastic financial cuts for us, but increases in overseas aid! This perverse attitude grew from the Victorian middle class influenced by evangelical Christianity, which believed it had a duty to ‘save’ unchristian natives. It became a preference over the British working class which endures today. Characteristic of this is Mrs Jellyby in Dickens’s Bleak House, whose eyes ‘had a curious habit of seeming to look a long way off, as if they could see nothing nearer than Africa’. Like the elites she neglected those around her, including notoriously her own children. Her thoughts were directed instead towards the fictitious African possession of Borrioboola Gha and her idealistic plans for its development.

This is the British equivalent of the moral fervor of their American offshoots, the Puritans,  who were intent on freeing Africans by waging a Holy War on their Southern cousins (see Kevin Phillips, Cousin’s Wars).  Morris sees these trends at work in contemporary British society: “the belief that we are progressing to a utopian future – The Brotherhood of Man, a classless society, etc.” It relates to ideas of “the ‘perfectibility of man’ and a supposed God-like ability to transcend nature including their own nature. It is this manifestation … that is destroying our way of life” [his emphasis].

The perfectibility of man was also fundamental to the Puritan tradition that has been so influential in American culture and politics.

The result is a failure to face reality:

Even though once luxuriant African states fall into crime and poverty, while once prosperous, economically successful Detroit descends in to crime and poverty, even hunger is there now, progressives pretend we are progressing. Even New Orleans didn’t penetrate their bubbles. They go on holiday to Jamaica where safe areas are sectioned off for tourists, but do not connect that reality with Brixton or other inner cities which are no-go areas for Whites. Even when Muslims blow up trains and there are almost weekly terror trials going on, they dream that we are all coming together. … Our cities are being colonized by people with Medieval mindsets and there are no spontaneous colonies of nice liberal progressives springing up in Nairobi and Beijing.

Exactly. While the West pursues its utopian fantasies with great moral fervor, the rest of the world continues as it has always been—except that they are now colonizing us. “Our cities are being colonized by people with Medieval mindsets and there are no spontaneous colonies of nice liberal progressives springing up in Nairobi and Beijing.”

When you invite people in, they will take territory, assert their interests, and ultimately displace you. But the utopian universalist is unable to consider the obvious practical consequences: “To think practically about this would be to reflect on what is really happening from examples and, not, like progressives and the Soviet Union, propagandise people into believing that what they wish would happen is happening. It is to consider the consequences of actions and not socially engineer people for a future utopia; it is not to pretend human nature is a social construct, but by accurate judgement of how people really behave in given situations to make wise judgements of others.”

Morris is a race realist: “Our Englishness is our essence as it is in our genes which created our culture which in turn moulds our descendants.” Unfortunately, one of the ethnic traits of a great many Englishmen and other Europeans is to be prone to moral universalism and utopian thinking. Morris is quite aware of the ability of culture to exert control over more natural emotions — a theme that fits well with contemporary psychology. Nevertheless, there are limits. Indeed, “The contemporary totalitarian elites are actively suppressing natural feelings and risking a mass break out of negative emotion” — exactly the sort of anger that is resulting in public furor over illegal immigration in America.

In other words, these attempts at erecting utopias will ultimately result in huge psychological tension as people are expected to swear allegiance to universalist abstractions even as they see their neighborhoods invaded by non-Whites, even as their jobs are outsourced to foreign countries or taken away by immigrants, and even as they see the political and cultural power of their own group declining — in a word, displacement. In these circumstances, the more selfish and particularlist emotions centered around family and ethnic group inevitably bubble to the surface to compete with the universalist abstractions. In the contemporary world these abstractions are being imposed on us by elites—including the Jewish component of the elite which manages to aggressively promote moral universalism in the Diaspora in the West while also aggressively supporting its neo-fascist ethnostate in the Middle East. Indeed, as noted previously, promoting multiculturalism as a moral imperative in Western societies (but not Israel) is reasonably seen as a Jewish ethnic strategy. No moral universalism there–just the facade.

By all accounts, particularlist anger is welling up in White Americans — especially among the middle and working class — outraged at the changes they see; they are also the ones are are more negatively affected by these upheavals. (It’s always easier for elites to pledge fealty to moral abstractions when there a no costs to them personally; they seem blissfully unaware of their ethnic costs.)

There are certainly legitimate doubts that this anger will be productively directed given the record of elites in the Republican Party. Part of what we need is an intellectual revolution that challenges the unique Western proclivity toward moral universalism and fratricidal aggression against morally defined outgroups. We’ve got to stop thinking like the Puritans and base our attitudes on a foundation that is in tune with biological reality. All the data show that multiethnic societies are prone to conflict and to less of a sense of civic responsibility, among other things.

The good news is that culture can trump biology (see also here). The conflict between the universalist strands and the particularlist strands of our ethnic nature as Westerners may be resolved if we realize the folly of a universalism that results in the dystopian nightmares we are seeing form before our eyes. Culture and our rational thought processes can indeed suppress biological urges — including our urge to wage holy war on behalf of abstract principles. And right now we have to realize that it is entirely rational to suppress our biological urge toward moral universalism. Our survival is at stake.

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Kevin MacDonald: Thomas DiLorenzo on Puritan Moral Fervor

Thursday, July 22nd, 2010

Kevin MacDonald: Thomas DiLorenzo’s recent columns at LewRockwell.com are well worth reading (“Glenn Beck’s Lincoln Contradictions”; “ see also, How the Lincoln Myth Was Hatched”). They emphasize Puritan religious fanaticism aimed at using the government to create the morally perfect society.

As explained by Murray Rothbard in “America’s Two Just Wars: 1775 and 1861″ (in John Denson, ed., The Costs of War, Transaction Publishers, 1997, p. 128):

The North, in particular the North’s driving force, the “Yankees” – that ethnocultural group who either lived in New England or migrated from there to upstate New York, northern and eastern Ohio, northern Indiana, and northern Illinois – had been swept by a new form of Protestantism. This was a fanatical and emotional neo-Puritanism driven by a fervent “postmillennialism” which held that, as a precondition for the Second Advent of Jesus Christ, man must set up a thousand-year Kingdom of God on Earth.

To the Yankees, their “kingdom” was to be a “perfect society” cleansed of sin, the principal causes of which were slavery, alcohol, and Catholicism. Furthermore, “government is God’s major instrument of salvation,” Rothbard wrote. This is why the Yankees never seriously considered ending Southern slavery how THEY had ended it in their own states – peacefully through some kind of compensated emancipation. They were not so concerned about the welfare of the poor slaves. Indeed, even Tocqueville noticed that “the problem of race,” as he phrased it, was worse in the North than it was in the South. Instead, as Rothbard continues:

The Northern war against slavery partook of fanatical millennialist fervor, of a cheerful willingness to uproot institutions, to commit mayhem and mass murder, to plunder and loot and destroy, all in the name of high moral principle and the birth of a perfect world. The Yankee fanatics were veritable Pattersonian humanitarians with the guillotine: the Anabaptists, the Jacobins, the Bolsheviks, of their era.

This analysis of the Puritans also reflects David Hackett Fischer’s Albion’s Seed (1989) and Kevin Phillips’ The Cousins’ Wars: Religion, Politics, and the Triumph of Anglo-America (1999), and I used it in trying the fathom the depths of WASP pathology (e.g., here; academic version). The fact is that all of the Jewish intellectual movements discussed in The Culture of Critique were fundamentally aimed at some kind of moral perfection — exactly the weak spot of WASP America. DiLorenzo points out that the neocons have used this weapon in order to rationalize wars (KM: on behalf of Israel) but framed as great moral crusades: “The neocon establishment, which is influential in both major political parties, believes in just the opposite: ‘entangling alliances’ and endless military interventionism with as many nations as possible, all in the name of some undefinable Great Moral Cause, in the tradition of Dishonest Abe.”

Charles Krauthammer is a perfect example of an American Jewish intellectual who cynically exploits the tendency among Whites for moral idealism and universalism in order to advance his narrow ethnic intererts. Here he is pushing war against the entire Muslim world:

Beyond power. Beyond interest. Beyond interest defined as power. That is the credo of democratic globalism. Which explains its political appeal: America is a nation uniquely built not on blood, race or consanguinity, but on a proposition—to which its sacred honor has been pledged for two centuries…. Today, post-9/11, we find ourselves in an…existential struggle but with a different enemy: not Soviet communism, but Arab-Islamic totalitarianism, both secular and religious. … At some point, you have to implant something, something organic and self-developing. And that something is democracy.  (Democratic Realism)

Here is U.S. District Court of Appeals Judge Simon Rifkind testifying in 1951 on behalf of pretty much the entire organized Jewish community on how America should approach immigration:

We conceive of Americanism as the spirit behind the welcome that America has traditionally extended to people of different races, all religions, all nationalities.  [!] Americanism is a tolerant way of life that was devised by men who differed from one another vastly in religion, race background, education, and lineage, and who agreed to forget all these things and ask of a new neighbor not where he comes from but only what he can do and what is his spirit toward his fellow men.

Rifkind, whose remarks were quite famous at the time, defines Americanism in moral terms as implying tolerance and positive feelings toward others. Like Krauthammer, the national interest of the United States is not the critical issue. We should pursue Rifkind’s multi-racial utopia without concern for economic benefits to the US:

Looking at [selective immigration] from the point of view of the United States, never from the point of view of the immigrant, I say that we should, to some extent, allow for our temporary needs, but not to make our immigration problem an employment instrumentality. I do not think that we are buying economic commodities when we allow immigrants to come in. We are admitting human beings who will found families and raise children, whose children may reach the heights—at least so we hope and pray. For a small segment of the immigrant stream I think we are entitled to say, if we happen to be short of a particular talent, “Let us go out and look for them,” if necessary, but let us not make that the all-pervading thought. (p. 570) [see Culture of Critique, Chap. 7, pp. 278-279.]

DiLorenzo points out that Puritan publicists created the mythic Abe Lincoln out of thin air, and those who defied the duty to deify Lincoln did so at their peril–quite reminiscent of what happens to people who contravene the current standards of political correctness.

Jews are remarkably immune to moral crusades when it comes to Israel. Then it’s ethnic politics with a vengeance, and lofty ideals about multi-racial immigration are non-starters. The New England WASPs seem particularly disposed to such behavior, although other Whites seem predisposed as well. “Ideas worth fighting for,” as Justice John Paul Stevens had it. No non-White group seems inclined in this direction.

In my view, this proclivity stems ultimately from Western individualism as an ethnic trait: In individualist societies where relatedness beyond the immediate family is not important, ideas with great emotional appeal have a group-binding function, resulting in cohesive, emotionally motivated ingroups willing to mete out punishment to outgroups defined not on the basis of kinship but on the basis of their beliefs. On the other hand, in collectivist societies like Judaism cohesion is ultimately a matter of kinship relatedness, and ingroups and outgroups are defined ethnically.

It is worth noting that the 19th-century Puritan intellectuals loved the German idealist philosophers. One of Willhem Marr’s most interesting observations is his proposal that

Germans formed idealistic images of Jews during the Enlightenment when others had more realistic and negative views. Jews are realists, accepting the world as it is and advancing their interests based on their understanding of this reality. Judaism is characterized by particularlst morality (Is it good for the Jews?). Germans, on the other hand, tend to have idealized images of themselves and others — to believe that the human mind can construct reality based on ideals that can then shape behavior. They are predisposed to moral universalism — moral rules apply to everyone and are not dependent on whether it benefits the ingroup.

In large part the problem confronting Whites stems from our psychology of moralistic self-punishment exemplified at the extreme by the Puritans and their intellectual descendants, but also apparent in a great many other Whites. As Fischer noted, “New England …  had the lowest relative rates of private crime (murder, theft, mayhem), but the highest rates of public violence—’the burning of rebellious servants, the maiming of political dissenters, the hanging of Quakers, the execution of witches’” (p. 189). These people will eagerly use government against the politically incorrect, morally reprobate ne’er-do-wells in their midst.

The best strategy for a collectivist group like the Jews for destroying Europeans therefore is to convince the Europeans of their own moral bankruptcy. A major theme of [The Culture of Critique] is that this is exactly what Jewish intellectual movements have done. They have presented Judaism as morally superior to European civilization and European civilization as morally bankrupt and the proper target of altruistic punishment. The consequence is that once Europeans are convinced of their own moral depravity, they will destroy their own people in a fit of altruistic punishment. The general dismantling of the culture of the West and eventually its demise as anything resembling an ethnic entity will occur as a result of a moral onslaught triggering a paroxysm of altruistic punishment. Thus the intense effort among Jewish intellectuals to continue the ideology of the moral superiority of Judaism and its role as undeserving historical victim while at the same time continuing the onslaught on the moral legitimacy of the West. (see here)

The main difference between the Puritan New Jerusalem and the present multicultural one is that the latter will lead to the demise of the very White people who are the mainstays of the current multicultural Zeitgeist. Unlike the Puritan New Jerusalem, the multicultural New Jerusalem will not be controlled by people like themselves because the non-White ethnic actors will act on the basis of narrow ethnic interest, not high principle. The ultimate irony is that without altruistic Whites willing to be morally outraged by violations of multicultural ideals, the multicultural New Jerusalem is likely to revert to a Darwinian struggle for survival among the remnants. But the high-minded descendants of the Puritans won’t be around to witness it.

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Is the Madoff Scandal Paradigmatic?

Tuesday, July 20th, 2010

Kevin MacDonald: The current TOO article by John Graham and me, “Is the Madoff Scandal Paradigmatic?,” reviews 8 books on the Bernie Madoff scandal. From the beginning, there was a pronounced Jewish angle to the media coverage of the scandal—mainly emphasizing that Madoff was a Jew who stole from other Jews. However, this review (for which the lion’s share of the credit goes to Mr. Graham), explores the far greater depth of Jewishness apparent in the incident. Here I review several important themes.

Contrary to the image in the media, the scandal in fact was a large scale transfer of wealth from non-Jews to Jews. The big money that entered the fund beginning in the 1990s was predominantly from non-Jews, and especially from Europe. In the end, according to whistle blower Henry Markopolos,the European losses were “substantially more than losses in the United States.” We suggest that the attraction of wealthy, aristocratic Europeans may have been an example of the “court Jew” phenomenon: “For centuries it was customary for aristocratic landowners, particularly in Eastern Europe, to delegate the task of managing the businesses operations on their estates to Jews, sometimes using the same families for generations.”

Madoff succeeded for so long because he had become a classic Jewish rabbi/guru who was idolized as God-like by the Jewish community. The Jewish community “regarded Bernie like a messiah. He was spoken of as if godlike.” This is a common feature of Jewish social structure generally—and much emphasized in The Culture of Critique. Just as people who questioned the Oedipal Complex were expelled from psychoanalytic societies and labeled as having various character flaws, an Israeli woman who questioned Madoff’s genius was called an “anti-Semite.”

Interestingly, quite a few of Madoff’s Jewish clients seem to have believed that it was a fraud or at least based on illegal activity such as “front-running” (trading ahead of client orders). “Many Madoff accounts thought they were safely benefitting from illegal activity — and did not care.” They seem to have thought of themselves as benefiting from Jewish ethnic networking where there has been a long tradition of failing to report illegal activities of other Jews— an offence known as Mesirah (informing).

Perhaps most explosively, we suggest that Madoff was protected because of the power of the Jewish community:

The Bernard Madoff matter was one about which a significant segment of Jewish America cared very much — some for financial reasons, others, perhaps, because of community pride and loyalty. Challenging this group was well known to be extremely dangerous. As in other matters, they awarded themselves a veto, and they used it — as it happened in this case, to their cost. All in all, the Madoff affair and the cover-up is another indication of Jewish power in America.

For example, Henry Markopolos, in his aptly titled No One Would Listen, comments

In my mind, at least, I was convinced that someone high up at the [Wall Street] Journal had decided it was too dangerous to go after Bernie Madoff. … I was finally beginning to consider the possibility that Bernie Madoff was untouchable — that he was simply too powerful to be brought down.

Madoff was investigated eight times by the SEC, but each investigation was inexplicably stopped. Sen. Charles Schumer seems to have been part of the power structure protecting Madoff. Madoff and his sons maxed out their contributions to Schumer. Schumer phoned the SEC on Madoff’s  behalf,  and he treated Markopolos with incredible rudeness during Senate hearings — not exactly the expected treatment toward someone who was right all along.

What has been portrayed as SEC incompetence now looks quite a bit like corruption. “We submit that the SEC failed to stop Madoff not because it was incompetent, but because it was afraid — of the Jewish Establishment.” It seems likely that even greater corruption was involved in the financial collapse that has been such an ongoing disaster for the country. The fact that Goldman Sachs managed to settle its involvement in one particular deal with a slap on the wrist.

Consistent  with the corruption thesis, it appears that Madoff’s accomplices will get off easy. Amazingly, an article that appeared too late to include in the print version questioned whether anyone will be criminally charged with being an accomplice to the fraud. Bernie is taking the fall all by himself, but it wouldn’t be too surprising if there’s lots of money stashed for his family members.

Perhaps in the back of Madoff’s mind was the idea — possibly the instinct — that after a few years, perhaps in a different country, maybe speaking a different language, his family would live on, possibly with a new name (surname changes are under way among the Madoff kin) and perhaps with some portion of the loot.

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Posted in Jews and the financial collapse, Jews as an elite | 69 Comments »

Kevin MacDonald: Chapter 22 of 200 Years Together: “From the End of the War to Stalin’s Death”

Monday, July 19th, 2010

Kevin MacDonald: The English translation of Chapter 22 of 200 Years Together (“From the End of the War to Stalin’s Death”) is now available. (See here; donations are needed to complete the project.)

The main theme is the post-WWII purging of Jews from many of the powerful positions they held as an elite in Soviet society. Solzhenitsyn’s account is similar to other mainstream accounts, such as Yuri Slezkine’s The Jewish Century. When Jewish intellectual activists write about the role of the Jews in the USSR, they generally focus on this period—Jews as the victims of anti-Jewish actions—rather than the status and role of Jews in previous decades. The following quote from a historian sums up the situation:

“‘Pushing’ Jews out of prestigious occupations that were crucial for the ruling elite in the spheres of manufacturing, administration, cultural and ideological activities, as well as limiting or completely barring the entrance of Jews into certain institutions of higher education gained enormous momentum in 1948-1953. … Positions of any importance in KGB, party apparatus, and military were closed to the Jews, and quotas were in place for admission into certain educational institutions and cultural and scientific establishments.”

Solzhenitsyn pointedly notes that Jews who had benefited from their nationality because they were officially classified as an oppressed minority under the Czar were now targeted on the basis of nationality:

Through its “fifth item” [i.e., the question about nationality] Soviet Jews were oppressed by the very same method used in the Proletarian Questionnaire, other items of which were so instrumental in crushing the Russian nobility, clergy, intellectuals and all the rest of the “former people” since the 1920’s.

Nevertheless, Jews were by no means eliminated from prestigious occupations. A historian comments that “Although the highest echelon of Jewish political elite suffered from administrative perturbations; but surprisingly it was not as bad as it seemed. … The main blow fell on the middle and the most numerous stratum of the Jewish elite — officials… and also journalists, professors and other members of creative intelligentsia.”

Anti-Jewish attitudes remained strong, fueled in large part because of the role of Jews as agents of oppression during the pre-war decades. For example, Solzhenitsyn notes that there were negative attitudes toward Jews returning to areas that the Germans had evacuated, particularly Ukraine.  Anti-Jewish attitudes combined both traditional ideas (Jews as wealthy: demanding restoration of prime residential property they owned before the war) as well as the role of Jews as government officials during the pre-war Soviet oppression.  A Jewish observer who claimed that Nikita Khrushchev had said, “In the past, the Jews committed many sins against the Ukrainian people. People hate them for that. We don’t need Jews in our Ukraine. It would be better if they didn’t return here.”

Jews complained about these attitudes as well as the fact that other groups were indifferent to Jewish suffering, but Solzhenitsyn notes the irony, quoting another Jewish observer who stated “that in the years of our terrible disasters, the Jewish intellectuals did not raise their voices in defense of the deported nations of Crimea and the Caucasus.” The example is a testimony to Jewish ethnocentrism–focused on their own suffering but never seeing, much less acknowledging, their indifference to the suffering of others or their role in causing it during the height  of their power.

There was a similar scene throughout Eastern Europe as Jews returned from exile after the war.

A great overrepresentation of Jews occurred in the post-war puppet Polish government, among managerial elites and in the Polish KGB, which would again result in miserable consequences for the Jews of Poland. After the war, other countries of Eastern Europe saw similar conflicts: “the Jews had played a huge role in economic life of all these countries,” and though they lost their possessions under Hitler, after the war, when “the restitution laws were introduced…  (they) affected very large numbers of new owners.” Upon their return Jews demanded the restoration of their property and enterprises that were not nationalized by Communists and this created a new wave of hostility towards them (22).)

Toward the end of Stalin’s life, he intensified the campaign against Jews, possibly resulting in his death in 1953. The main source of his hostility toward Jews was the age-old concern about loyalty: Jewish ties with Jews in other countries — in this case, Israel and the United States. During the Cold War there was a fear that Jewish sympathies would lie with Israel and the US as Israel’s main source of support. One result was that Stalin crushed the Jewish Anti-Fascist Committee (EAK), a Jewish organization that had been created to court support for the USSR among American Jews during WWII. During the Cold War, the ties between Soviet Jews and American Jews became a liability in the eyes of Soviet regime.

An indication of Jewish power is that the campaign against the EAK in 1952 was carried out “slowly and with great caution” because Stalin was “very well aware what kind of international storm would be triggered by using force.” It’s striking that the mass murders and deportations of the 1920s and 1930s were carried out without any international outcry, but the campaign against a rather small Jewish group was done very cautiously.  Thirteen Jews were executed.

This is similar to what happened when Stalin ordered the murder of two Jewish leaders of the international socialist movement, Henryk Ehrlich and Victor Alter in 1942. These murders of two Jewish leftist activists created an international incident, and there were protests by leftists around the world — the same people who had previously ignored or rationalized mass murder during the 1920s and 1930s. Albert Einstein and Eleanor Roosevelt made appeals to Stalin, and American Jewish leaders, such as Nahum Goldmann of the World Jewish Congress and Rabbi Stephen S. Wise of the American Jewish Congress (AJCongress), helped quell the uproar over the incident and shore up positive views of the Soviet Union among American Jews.

Another manifestation of Stalin’s anti-Jewish campaign was the trial of Rudolf Slansky, the Jewish First Secretary of the Czechoslovak Communist Party. The trial was “openly anti-Jewish with naming ‘world leading’ Jews such as Ben Gurion and Morgenthau, and putting them into the same harness with American leaders Truman and Acheson.”

Stalin also arrested a large number of Jewish doctors —the  “Doctors’ plot” — and “prominent Soviet Jews were forced to sign a letter to Pravda with the most severe condemnation of the wiles of the Jewish ‘bourgeois nationalists’ and their approval of Stalin’s government.” (The letter was preceded by an article in Pravda published on January 13, 1953 claiming “”The majority of the participants of the terrorist group… were bought by American intelligence. They were recruited by a branch-office of American intelligence — the international Jewish bourgeois-nationalist organization called ” Joint” [i.e., the American Jewish Joint Distribution Committee]. The filthy face of this Zionist spy organization, covering up their vicious actions under the mask of charity, is now completely revealed.”)

In February, the Soviet Embassy in Tel Aviv was bombed. Solzhenitsyn accepts the idea that the “international anger” resulting from the Doctors’ plot  “could possibly” have motivated “internal forces” to murder Stalin:

And then Stalin went wrong, and not for the first time, right? He did not understand how the thickening of the plot could threaten him personally, even within the secure quarters of his inaccessible political Olympus. The explosion of international anger coincided with the rapid action of internal forces, which could possibly have done away with Stalin. It could have happened through Beria (for example, according to [Abdurakhman] Avtorhanov’s version (66).)

The trimming of Jewish power in the USSR is important not just as a facet of Jewish history in the USSR but also because it had a major role in influencing some components of the American Jewish community to become less enamored with the left—notably Leo Strauss and the neoconservatives. Strauss believed that liberal, individualistic Western societies were best for Judaism. National Socialism was obviously bad for Jews, and Communism had become so. Despite their elite status, the events of 1948-1953 showed that Jews were vulnerable when the attitudes of an autocrat like Stalin turned against them.  Liberal societies were best, but they had to be controlled against populist tendencies. After all, the working class had eventually opted to join the  National Socialists.

Stephen Holmes describes Strauss’s solution to the Jewish dilemma as follows:  “The good society … consists of the sedated masses, the gentlemen rulers, the promising puppies, and the philosophers who pursue knowledge, manipulate the gentlemen, anesthetize the people, and housebreak the most talented young” — a comment that sounds to me like an alarmingly accurate description of the present situation in the United States and elsewhere in the Western world. Given Strauss’s central concern that an acceptable political order be compatible with Jewish survival in the Diaspora and with the tendency for Jews to become an elite, it is reasonable to assume that Strauss believed that Jews would be a prominent part of the aristocracy and that the arrangement would serve Jewish interests–as indeed the current regime does.

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Posted in Anti-Semitism, Dual loyalty, Ethnocentrism, Jews and the Left, Jews as an elite, Neoconservatism | 40 Comments »

Kevin MacDonald: Jewish overrepresentation at elite universities explained

Friday, July 16th, 2010

Kevin MacDonald: Steve Sailer has an important blog at VDARE.com quoting  from Russel K. Nieli’s essay on No Longer Separate, Not Yet Equal: Race and Class in Elite College Admission and Campus Life by Thomas Espenshade and Alexandria Radford. It’s no surprise that there is affirmative action for Blacks and Latinos: “To have the same chances of gaining admission as a black student with an SAT score of 1100, an Hispanic student otherwise equally matched in background characteristics would have to have a 1230, a white student a 1410, and an Asian student a 1550.”

Unfortunately, the authors lump Jews and non-Jews into the White category, but combining their results with what we know about Jewish admissions to elite universities yields some interesting results.

In a 1998 op-ed (”Some minorities are more minor than others”), Ron Unz pointed out “Asians comprise between 2% and 3% of the U.S. population, but nearly 20% of Harvard undergraduates. Then too, between a quarter and a third of Harvard students identify themselves as Jewish, while Jews also represent just 2% to 3% of the overall population. Thus, it appears that Jews and Asians constitute approximately half of Harvard’s student body, leaving the other half for the remaining 95% of America” (See also Edmund Connelly’s take.)  A 2009 article in the Daily Princetonian (“Choosing the Chosen People”) cited data from Hillel, a Jewish campus organization, that with the exception of Princeton and Dartmouth, on average Jews made up 24% of Ivy League undergrads. (Princeton had only 13% Jews, leading to much anxiety and a drive to recruit more Jewish students. The rabbi leading the campaign said she “would love 20 percent”—an increase from over 6 times the Jewish percentage in the population to around 10 times.)

Jews therefore constitute a vastly disproportionate share of the population classified as White at elite universities. Data from an earlier study by Espenshade show that around half of the students at elite universities are classified as White, suggesting that Jews and non-Jews classified as White are approximately equal in numbers. (Given that students from the Middle East are also classified as White, there is the suggestion that Jews outnumber non-Jewish students of Christian European descent.)

One might simply suppose that this is due to higher Jewish IQ. However, on the basis of Richard Lynn’s estimates of Ashkenazi Jewish IQ and correcting for the greater numbers of European Whites, the ratio of non-Jewish Whites to Jews should be around 7 to 1 (IQ >130) or  4.5 to 1 (IQ > 145). Instead, the ratio of non-Jewish Whites to Jews is around 1 to 1 or less. (See here.)

So there must be some other reason besides IQ that Jews are such a large percentage of the population classified as White at elite universities.

Espenshade and Radford show that there is discrimination against poor Whites and against non-urban Whites—exactly the population groups that are least likely to be Jewish. There is a “a general disregard for improving the admission chances of poor and otherwise disadvantaged whites.”

When lower-class whites are matched with lower-class blacks and other non-whites the degree of the non-white advantage becomes astronomical: lower-class Asian applicants are seven times as likely to be accepted to the competitive private institutions as similarly qualified whites, lower-class Hispanic applicants eight times as likely, and lower-class blacks ten times as likely. These are enormous differences and reflect the fact that lower-class whites were rarely accepted to the private institutions Espenshade and Radford surveyed. Their diversity-enhancement value was obviously rated very low.

One possible explanation is that the desire for better off students reflects the universities’ desire to have students who are better able to pay their way, so that more money can be diverted to less well-off non-Whites. Nieli points out that this “cannot explain why well-qualified lower-class whites are not at least offered admission without financial aid. The mere offer of admission is costless, and at least a few among the poor whites accepted would probably be able to come up with outside scholarship aid.” Right.

Nieli suggests that the real reason that rejecting less well-off Whites benefits the university is because it raises the yield score (the ratio of those accepted to those who enroll) and lowers the  acceptance rate (the ratio of applicants received to those accepted) on the theory that less well-off Whites would not be able to afford to attend without scholarship money that the university wants to reserve for non-Whites. This makes them look good to the rating agencies.

This explanation seems rather  ad hoc. Quite a few less well-off Whites would doubtless be willing to take out loans in order to satisfy their dream of an education at an elite university. To be convincing, Nieli should at least have some data supporting his theory. Even an anecdote or a colorful story gleaned from an academic cocktail party would be nice.

The other finding is

what might be called an urban/Blue State bias against rural and Red State occupations and values. This is most clearly shown in a little remarked statistic in the study’s treatment of the admissions advantage of participation in various high school extra-curricular activities. In the competitive private schools surveyed participation in many types of extra-curricular activities — including community service activities, performing arts activities, and “cultural diversity” activities — conferred a substantial improvement in an applicant’s chances of admission. The admissions advantage was usually greatest for those who held leadership positions or who received awards or honors associated with their activities. No surprise here — every student applying to competitive colleges knows about the importance of extracurriculars.

But what Espenshade and Radford found in regard to what they call “career-oriented activities” was truly shocking even to this hardened veteran of the campus ideological and cultural wars. Participation in such Red State activities as high school ROTC, 4-H clubs, or the Future Farmers of America was found to reduce very substantially a student’s chances of gaining admission to the competitive private colleges in the NSCE database on an all-other-things-considered basis. The admissions disadvantage was greatest for those in leadership positions in these activities or those winning honors and awards. … Excelling in these activities “is associated with 60 or 65 percent lower odds of admission.”

It’s interesting that the bias against Red State interests holds even when controlling for other variables such as family income. These students are being rejected not because of their family income but because of their attitudes and interests–a finding that casts doubt on the yield rate/acceptance rate explanation for the bias against less well-off Whites as well.

These data strongly suggest that Jewish overrepresentation at elite universities has nothing to do with IQ but with discrimination against non-Jewish White Americans, especially those from the working class or with rural origins. It would be interesting to see the dynamics of the admissions process. How many admissions officers are Jewish? And, whether or not they are Jewish,what pressures are they under to admit Jewish students? The brouhaha that engulfed the Princeton campus because Jews were “only” overrepresented by around 6.5 times their percentage of the population suggests that there is considerable pressure for high levels of Jewish admission. The Daily Princetonian ran four front-page articles on the topic, and the New York Times ran an article titled “The Princeton Puzzle.” (See here; I can’t find the NYTimes article on the web.) Clearly anything less that 20% Jewish enrollment would be met with raised eyebrows and perhaps intimations of anti-Semitism.

The big picture is that this is a prime example of the corruption of our new elite. As noted previously, the poster child for this corruption is the nomination of Elena Kagan to the Supreme Court. The fact that she is a Princeton graduate now makes even more sense given that when she went to Princeton the percentage of Jews was around 18% — more in line with the de facto affirmative action policies favoring Jews that we see now in most Ivy League universities.

Whatever else one can say about the new elite, it certainly does not believe in merit. The only common denominator is that Whites of European extraction are being systematically excluded and displaced to the point that they are now underrepresented in all the important areas of the elite compared to their percentage of the population.

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Posted in Elena Kagan, Jews as an elite | 178 Comments »

The A3P replies to the New York Daily News and Huffington Post

Thursday, July 15th, 2010

Kevin MacDonald: The New York Daily News has reached a new low in journalistic propaganda with its article “New Hampshire State House Candidate Running On White Supremacist Platform” (July 13, 2010). The article purports to be a description of the candidacy of Ryan J. Murdough for the state senate in New Hampshire. The accompanying photo pictures a man with a swastika tattooed on his head giving a Nazi salute despite the fact that there is no connection at all between the photo and anyone in the American Third Position.

Daily News caption: A New Hampshire man (not pictured) is hoping to use racism and the support of a hate group to get elected as a Republican to the State House.

Daily News caption: A New Hampshire man (not pictured) is hoping to use racism and the support of a hate group to get elected as a Republican to the State House.

Similarly, a Huffington Post article on Murdough’s candidacy features a photo of a flag with a Swastika along with Nazi-style salutes–again, completely unrelated to anyone connected with the A3P (“New Hampshire State House Candidate Running On White Supremacist Platform”; July 13, 2010).

Uncaptioned photo from the Huffington Post article

The Daily News article refers to the A3P as a “hate group,” and Mr. Murdough is characterized as “racist.” Like many other Americans, Mr. Murdough is concerned about the very rapid demographic changes engulfing the country. His comments reflect absolutely normal and legitimate concerns about the future of his people and his culture.

We reject labels such as “white supremacist” or “racist” that are routinely bestowed on assertions of White identity and interests as a means of muzzling their expression. In the vast majority of countries around the world, it is perfectly normal and legitimate for people to resist the invasion of other peoples. No one would suppose that, say, South Korea has a moral obligation to admit millions of non-Koreans so that native Koreans become a minority. Nor is there any moral imperative that they give up the primacy of Korean culture. No one would suppose that Koreans are being evil or “racist” for opposing the entry of millions of people unlike themselves–people who will be allowed to vote and compete for political power and other resources.

Our main concern is that this upheaval unleashed by massive non-White immigration opposes the legitimate interests of the European-descended peoples of the U.S. It’s not about hatred. It’s about seeing real conflicts of interest among different ethnic groups. Quite simply, massive non-White immigration is not in the interests of the vast majority of White Americans.

Murdough’s letter to the Concord Monitor expresses concern about the costs of diversity. Throughout the world, ethnically diverse societies are marked by ethnic conflict. No one has come up with a formula to get rid of ethnicity as a form of identity and as a vehicle of expressing interests. None seems on the horizon. Our vision of the future of America is that it is well on the road to becoming a cauldron of competing ethnic groups, with chronic divisions over issues like affirmative action, redistribution of wealth and the establishment of public goods like health care — any issue that may be seen as benefiting one ethnic group more than another.

Finally, the Daily News article grossly distorts the views of the directors of the A3P. We do not endorse “Nazi ideals” or simplistic, biologically reductionist theories of Judaism and Jewish influence. Questions related to the influence of various ethnic groups and conflicts of interest between different ethnic groups can be scientifically investigated. It is perfectly legitimate for any ethnic group, including White Americans, to identify the forces that oppose their interests and to act on that basis.

A major aspect of ethnic activism for all other ethnic groups is to call attention to their perceived opponents. For example, the Los Angeles Times reports today that Latinos of all political parties oppose the Arizona immigration law and see White racism as the source of the opposition to legalizing millions of Latinos. Similarly, it makes sense for A3P to articulate the forces we see arrayed against us.

There can be little doubt that one of the main forces arrayed against White people identifying as Whites and acting on their interests is the non-White coalition of ethnic groups  centered in the Democratic Party, and this includes the organized Jewish community as well as other non-White minority groups, such as Latinos. We understand that Latinos have an interest in getting as many of their people into the U.S. as possible. However, Latino interests in immigration conflict with the interests of White Americans. We have a legitimate interest in preserving our culture and our political power.

The fact that the great majority of White Americans feel they cannot identify as Whites or discuss their conflicts of interest with other ethnic groups is a completely unnatural state of affairs — the result of a prolonged assault on the legitimacy of these concepts by politically and ethnically motivated elites that have dominated public discourse on issues of race and ethnicity since before World War II and especially since the 1960s. Our purpose is to change that, and Mr. Murdough’s candidacy is a big step in that direction.

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Posted in Media bias, White Racial Consciousness and Advocacy | 121 Comments »

Kevin MacDonald: James Edwards on Mel Gibson

Tuesday, July 13th, 2010

Kevin MacDonald: James Edwards’ current TOO article (“On the crucifixion of Mel Gibson“) emphasizes themes that have been a staple here: Jews adopting very different strategies and attitudes in Israel than in the Diaspora and Jews making alliances with other minorities against the White majority. It reminds us once again that, unlike the old WASP elite, the new elite in America will not be principled.

Ari Emanuel is horrified that Gibson would use the N-word but he comes from a long line of racial Zionists–followers of Vladimir Jabotinsky who believed that Jews were shaped by their long history as a desert people and that the establishment of Israel as a Jewish state would allow the natural genius of the Jewish race to flourish. For example Jabotinsky stated, “These natural and fundamental distinctions embedded in the race are impossible to eradicate, and are continually being nurtured by the differences in soil and climate.” As Geoffrey Wheatcroft recently pointed out, at the present time Israel “is governed by [Jabotinsky’s] conscious heirs.” On the other hand, as soon as they move to the US, the family adopts the leftist, pro-multicultural, anti-White attitudes typical of American Jews. His mother was a civil rights worker in the US, and of course his brother Rahm Emanuel is a major power in the Obama administration and its left-leaning multicultural, anti-White agenda. Edwards shows that Emanuel’s talent agency also represents several White-hating rappers. Of course, Jews have their own grudges against the people and culture of the West, epitomized by the hostility toward Gibson’s The Passion of Christ.

It’s only common sense for Whites to fear an America in which they are a minority with a hostile Jewish elite that has made an alliance with Blacks and other minorities with their own historical grudges.

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Posted in African Americans, Anti-White attitudes, Jewish attitudes in Israel versus the Diaspora, Jews as an elite | 128 Comments »

Kevin MacDonald: John Paul Stevens as a prototypical WASP

Saturday, July 10th, 2010

Kevin MacDonald: There’s been a lot of talk about the fact that soon there will be no WASPs on the Supreme Court. What does it mean? And does it really matter?

What’s fascinating is that John Paul Stevens was nominated to the Supreme Court as a moderate Republican who gradually moved further to the left as he got older.  What strikes me is his strong sense of principle–even to the extent of making decisions that could not possibly be seen as helping his ethnic group. After all, that’s what being principled means: Doing something because you value an ideal, not because there is anything in it for you. If I don’t steal something because I am afraid of getting caught, it’s not a matter of principle. But if I refrain from stealing some money it even if there is no possibility of being caught and even if getting the money would mean a lot to me, then I am acting on principle.

Stevens’ liberalism meant that despite being nominated by a Republican, he timed his retirement to occur during a Democratic administration. Even without knowing who would be the Democratic president, he surely knew that a Democratic president would nominate someone quite unlike himself to fill his position. The chances of any Democratic administration appointing a WASP to the Supreme Court are less than zero. And of course, Obama appointed someone who seems to all appearances to be a strongly identified Jew — not to mention that she has no visible qualifications and has benefited immensely from Jewish ethnic networking.

Much the same could be said about David Souter–another WASP appointed by a Republican who chose to retire during a Democratic administration and was replaced by a Latina.

The result is that the Obama administration has has had two appointments very early on, predictably appointing people who represent two important Democratic constituencies–Latino and Jewish. (Jews contribute at least 60% of the money for the Democratic Party, and Latinos are an increasingly important component of the non-White ethnic coalition that the Democratic Party has now become.)

Stevens therefore is the ultimate non-ethnic actor. This is reflected in his writing:

“The ideas of liberty and equality have been an irresistible force in motivating leaders like Patrick Henry, Susan B. Anthony, and Abraham Lincoln, schoolteachers like Nathan Hale and Booker T. Washington, the Philippine Scouts who fought at Bataan, and the soldiers who scaled the bluff at Omaha Beach,” he wrote in an unusually lyrical dissent [in a 1989 flag burning case]. “If those ideas are worth fighting for—and our history demonstrates that they are—it cannot be true that the flag that uniquely symbolizes their power is not itself worthy of protection.

Ideas are worth fighting for, but Stevens has no interest in advancing the cause of WASPs as an ethnic group. Here he idealizes non-White Filipinos fighting alongside Whites to secure a set of principles. He has no concern that there will be no more WASPs on the court for the foreseeable future, presumably because he thinks that what’s important is that certain ideas will continue to guide the country.

Writing in the LATimes, Gregory Rodriquez framed the the issue by titling his article “The triumph of WASP culture“: the lack of WASPs means the WASPs have won. The multicultural left should build statues to Stevens and Souter as heroes of the hopeful non-White future. Their principled sense that ideas matter and that race and ethnicity are not at all important is exactly how the multicultural left wants all Whites to behave. WASPs as the proposition ethnic group heralding America as the proposition nation.

This devotion to universalist ideas is a strong tendency in the liberal WASP subculture that has been such an important strand of American intellectual history. (See my review of Eric M. Kaufmann’s The Rise and  Fall of Anglo America.) (The exception was during the 1920s when the WASPs sided with the rest of America when they led the battle to enact the immigration restriction law of 1924 which drastically restricted immigration and explicitly attempted to achieve an ethnic status quo as of 1890. Even then, there were substantial numbers of WASPs who opposed immigration restriction.)

In the 19th century, this liberal WASP tradition could be seen in their attraction to utopian communities and their strong moral revulsion to slavery that animated the cause of abolition. Ideas matter and are worth fighting for–even if more than 600,000 White people died in the battle –”Let us die to make men free” as the “Battle Hymn of the Republic” urged. They had the idea that people are able to fashion moral ideals and then bring them into being as a result of political activism. They were individualists who saw the world not in terms of ingroups and outgroups, but as composed of unique individuals. Their relatively tepid ethnocentrism and their proneness to moral universalism — ethnic traits in my view and in  the view of many WASPs in the 19th century — made them willing allies of the rising class of Jewish intellectuals who came to dominate intellectual discourse beginning at least by the 1930s.  Even by the 1920s, the triumph of Boasian anthropology meant that appeals to WASP ethnicity would fall on deaf ears in the academic world.

And now that the forces of liberal cosmopolitanism have won out, the WASPs — even the liberal ones — are being rapidly jettisoned by our new, substantially Jewish elite. The replacement of Stevens by Kagan is deliciously paradigmatic.

Kaufmann points out that one of the defining features of the  WASPs is the tendency to believe that as a result of assimilation everyone would be just like them. Immigrant Catholics would shed their religion and become proper Protestants. In fact, becoming a WASP wasn’t all that hard if you had enough money, dressed right, joined the right clubs, and became an Episcopalian or Congregationalist. As I wrote about growing up in Wisconsin:

I think we Catholics did feel a bit separate from the Protestants, especially the well-off Protestants. … But the divisions didn’t seem very important (ethnicity wasn’t an issue) and there was a certain amount of mobility among the groups. In any case, no one felt like an outsider. We certainly did not have the intense hostility toward the WASP elite that has been so typical of Jews.

I suspect therefore that Stevens and Souter think, perhaps unconsciously, that the people who replace them will be just like them in the sense that they will uphold the same ideals. The republic will live on but with different faces–a utopian idea, to say the least.

In fact, it is far more likely that now that the WASPs are gone, the Supreme Court and every other important institution will be divvied up as an ethnic spoils system, especially for the Democrats as they try to appease the various parts of their ethnic coalition. And the Republicans will doubtless appoint at least some non-Whites to show that the principles of WASP idealism are not dead.

The reality is that the  various non-White ethnic groups jockeying for power in America are not like the WASPs at all. Their powerful sense of ethnic identification means by definition that they are unprincipled–that they can be reliably predicted to see things in terms of what is good for their ethnic group. Sotomayor’s “wise Latina” comment comes to mind, and Kagan’s strong ethnic identity implies that she, like the rest of the Jewish community, will be mainly motivated the old dictum of “what’s good for the Jews”: the Supreme Court as a lifetime legislative appointment to be used to advance the interests of their ethnic group. Kagan’s unprincipled views on issues such as free speech are entirely within the mainstream of the Jewish community. Indeed, in one of her law review articles she anticipated the recent hate crimes legislation that was pushed so strongly by the ADL and supported by the rest of the organized Jewish community. The most glaring aspect of Jewish political behavior now is their remarkably unprincipled support for the multicultural left, including massive non-White immigration in the United States while at the same time providing unquestioning support for an apartheid, racialist Israel with laws that make Arizona’s immigration laws pale by comparison.

Stevens and Souter are naive. Their devotion to ideas and principle along with similar attitudes of a very large number of like-minded Whites will cast a long, deadly shadow as we head into the  future.  All the research shows that ethnically divided societies are prone to conflict and have less of a civic sense — for example, people in ethnically divided societies are less likely to contribute to public goods like health care. The new elite is much more likely to act out their historical grudges against the White majority than to uphold WASP ideals. Ethnicity matters.

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Posted in Elena Kagan, Racialization of American Politics, White pathology/guilt | 111 Comments »

Kevin MacDonald: Alexandr Solzhenitsyn’s “The 1920s.” Chapter 18 of 200 Years Together

Monday, July 5th, 2010

The English translation of Chapter 18 of 200 Years Together, “The 1920s,” is now available. (See here, and notice the link requesting donations.) It has a very different feel from Chapter 20, on the Gulag. Whereas Solzhenitsyn’s account of the Gulag stresses his own experiences, this chapter relies on a wide range of academic historical writing to paint his picture of the USSR during the critical decade of the 1920s. His account is therefore based on mainstream scholarship and overall is similar to other accounts, such as Yuri Slezkine’s The Jewish Century. However, it goes beyond other accounts in several important ways and provides a great deal of new information for Western audiences. It is a very long chapter (>26000 words). In the current TOO article, I summarize some of the main points and draw analogies to the current situation in the West. I encourage comments on Solzhenitsyn’s chapter and my article here.

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Posted in Anti-Semitism, Anti-White attitudes, Jewish ethnocentrism, Jewish influence, Jews and the Left, Jews as an elite | 40 Comments »

Kevin MacDonald: Hormonal regulation of ingroup altruism

Thursday, July 1st, 2010

A recent paper by Carsten K. W. De Dreu and colleagues in Science shows that the hormone oxytocin makes people more inclined to help their ingroup (”The Neuropeptide oxytocin regulates parochial altruism in intergroup conflict among humans”; Science, June 11, 2010; not available online without subscription). The paper is important for several issues related to group conflict. It begins with the simple statement that more than 210 million people were killed by state action in the 20th century, typically because they were seen in ingroup/outgroup terms. It also cites Darwin’s famous statement that “groups with a greater number of courageous, sympathetic and faithful members, who were always ready to warn each other of danger, to aid and defend each other … would spread and be victorious over other tribes” — a classic argument for group selection. They also cite several studies showing that oxytocin is linked to trust: people with high levels of trust have more oxytocin receptors in their brain, and receiving oxytocin makes people more empathic and generous.

The contribution of De Dreu et al. is to show that all this niceness is reserved for the ingroup — what they call “ingroup love.” Oxytocin increased people’s willingness to contribute to a common fund even though they would lose money in the process. However, it didn’t make them more likely to contribute to a fund where the they would benefit their ingroup at the expense of an outgroup. Oxytocin therefore promotes “ingroup love,” not “outgroup hate.” A second experiment showed that this effect occurred even for people who were not personally inclined toward altruism.

The third experiment is particularly important. Here the game was rigged to distinguish the motives of greed (large upside to non-cooperation if the other person cooperates compared to the downside if they do not cooperate) and fear (large downside to cooperation if the other person doesn’t reciprocate compared to the upside if they do reciprocate).

The greed motive is exploitative: it represents the desire to take advantage of a trusting outgroup; the fear motive is defensive: it represents the desire to protect the ingroup against possible exploitation by a non-cooperating outgroup. Oxytocin activated the fear motive: Under the influence of the drug people were more inclined to not cooperate with the outgroup, especially in the fear condition. In other words, they were defending their ingroup. Oxytocin did not affect greed.

So what does this all mean? First, realize that the ingroups and outgroups in the study are not genetically based, say, on ethnic differences. It would be interesting to see if the ingroup defensive effects of oxytocin would be increased if the ingroup and outgroup were racially homogeneous but of different races. We would also expect that there would be less altruistic donating to the ingroup in the first two experiments if the ingroups were ethnically diverse.

But because ethnicity was not manipulated and groups were randomly constructed, it means that the research is relevant to understanding the biological basis of social identity theory.  Social identity research shows that even randomly composed ingroups show ingroup biases — what De Dreu et al. term “ingroup love.” The ingroup and outgroup are like two ethnically-based football teams with different colored uniforms rather than two groups that differ on the basis of ethnicity. I have argued on the basis of several pieces of evidence that social identity mechanisms are an evolutionary adaptation for between-group conflict, and these results certainly provide further support for that.

The results don’t really provide any reason for optimism for White advocacy. We already know that whatever psychological mechanisms we have for loving our racial ingroup are failing miserably throughout the Western world. One reason is that Whites do not identify with other Whites as an ingroup, so they don’t show ingroup love specifically toward Whites. In the experiments, it’s quite clear who the ingroup is, but at least for the last several decades few Whites seem to consider their race as an ingroup. Whereas the experimenters made it very clear who the ingroup was, in the real world we are constantly be told by the media that Whites are not a legitimate ingroup–once again, “it’s the culture, stupid.”

The result is that Whites do not feel empathy for other Whites who have been victimzed — as noted in a previous blog on empathy research (”Whites lack of empathy for other Whites“). Discussions of the consequences of public policy never mention negative effects on Whites, only the negative effects on other groups. For example, the effects of amnesty are discussed only in terms of what’s good for the illegals as an oppressed, deserving group — not on the long term political and cultural viability of Whites. When public policy results might have positive consequences specifically for Whites, there is enormous anxiety among the chattering class. (This happened not long ago when people realized that tweaking the University of California admission standards to help Latinos and Blacks would likely inadvertently help Whites at the expense of Asians. Asian activists were not happy.) Whites have come to see themselves as an illegitimate ingroup.

The problem with social identity mechanisms is that because ethnicity is not relevant to defining ingroups and outgroups, these mechanisms are manipulable by the wider culture, and that is exactly what we are seeing.

The result is that the most empathic and altruistic among us fail to defend their racial ingroup. I suspect that most Whites with naturally high levels of oxytocin are expending their empathy and altruism on people quite a bit unlike themselves — adopting African babies and other such altruistic acts. And besides the gratification they get from helping others, they also get a great deal of social approval as an added bonus.

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Posted in Evolutionary Psychology, White Racial Consciousness and Advocacy | 81 Comments »

Kevin MacDonald: Elena Kagan and the new (unprincipled) elite

Tuesday, June 29th, 2010

Kevin MacDonald: Harvard Law professor Noah Feldman had a bit of Jewish triumphalism published recently in the NY Times (”The Triumphant Decline of the WASP“).  Now that the WASPs have gone down to zero seats on the Supreme Court and there’s a Black president, it’s time to congratulate the WASPs for holding onto their principles even though their principles caused their demise: WASPs as the first and only proposition ethnic group.

Satisfaction with our national progress [by having 3 Jews on the Supreme Court and no WASPs] should not make us forget its authors: the very Protestant elite that founded and long dominated our nation’s institutions of higher education and government, including the Supreme Court. Unlike almost every other dominant ethnic, racial or religious group in world history, white Protestants have ceded their socioeconomic power by hewing voluntarily to the values of merit and inclusion, values now shared broadly by Americans of different backgrounds. The decline of the Protestant elite is actually its greatest triumph.

I would go beyond Feldman by saying that no other elite has ever voluntarily allowed itself to be eclipsed because of steadfast adherence to principle. Feldman is doubtless quite happy because he realizes that the new elite (including himself) will not allow itself to be eclipsed by such madness–suicide by principle.

Indeed, Kagan’s arrival on the Supreme Court is a sort of official coming out party for the new elite. It’s been there for quite some time, but the Kagan nomination is an in-your-face-demonstration of the power of Jewish ethnic networking at the highest levels of government. And the first thing one notices is that the new elite has no compunctions about nominating someone for the Supreme Court even though she has no real qualifications.  So much for the principles of merit and inclusion: Inclusion does not apply to WASPs now that they have been deposed. And the principle of merit can now be safely discarded in favor of ethnic networking.  As I noted previously,

This is a favorite aspect of contemporary Jewish self-conception — the idea that Jews replaced WASPs because they are smarter and work harder. But this leads to the ultimate irony: Kagan is remarkably unqualified to be a Supreme Court Justice in terms of the usual standards: judicial experience, academic publications, or even courtroom experience. Rather, all the evidence is that Kagan owes her impending confirmation to her Jewish ethnic connections (see also here).

The same goes for Jewish over-representation in elite academic institutions–far higher than can be explained by higher Jewish IQ. Does anyone seriously think that Jewish domination of Hollywood and the so much of the other mainstream media  (see, e.g., Edmund Connelly’s current TOO article) is about merit rather than ethnic networking and solidarity? And then there’s the addiction of the new elite to affirmative action for non-Whites.

Whatever else one can say about the new elite, it certainly does not believe in merit. The only common denominator is that Whites of European extraction are being systematically excluded and displaced to the point that they are now underrepresented in all the important areas of the elite compared to their percentage of the population. The new elite distinguishes itself mainly by its hostility to the traditional people and culture of those they displaced. It is an elite that cannot say its name. Indeed the ADL was all over Pat Buchanan for merely mentioning that Kagan is Jewish and that, upon her confirmation, Jews would be one-third of the Supreme Court.

This lack of principle at the foundation of the new elite extends to every area of the culture: The financial elite that produced the greatest economic recession since the Great Depression by participating in and massively profiting from wholesale fraud in the mortgage market; the academic elite that systematically excludes ideas related to the legitimacy and reasonableness of White ethnic interests; the media elite that routinely provides invidious depictions of Whites and especially Whites with a sense of White identity and ethnic interests; the political elite that fails to perform the most basic function of government: protecting the people and culture from invasion and displacement; the organized Jewish community with its influence spread throughout the government, routinely supporting an expansive ethnonationalism in Israel while condemning any hint of ethnonationalism in White Americans.

This lack of principle will certainly extend to Elena Kagan once she accedes to the  Supreme Court. Her academic publishing record, meager as it is, indicates someone who does not believe in principles such as free speech:

Kagan [will]  be quite willing to fashion her legal arguments to attain her liberal/left policy goals, and that is exactly what her other writings show. Her 1993 article “Regulation of Hate Speech and Pornography After R.A.V,” (60 University of Chicago Law Review 873; available on Lexis/Nexis) indicates someone who is entirely on board with seeking ways to circumscribe free speech in the interests of multicultural virtue: “I take it as a given that we live in a society marred by racial and gender inequality, that certain forms of speech perpetuate and promote this inequality, and that the uncoerced disappearance of such speech would be cause for great elation.” She acknowledges that the Supreme Court is unlikely to alter its stance that speech based on viewpoint is protected by the First Amendment, but she sees that as subject to change with a different majority: The Supreme Court “will not in the foreseeable future” adopt the view that “all governmental efforts to regulate such speech … accord with the Constitution.” But in her view there is nothing to prevent it from doing so. Clearly, she does not see the protection of viewpoint-based speech as a principle worth preserving or set in stone. Rather, she believes that a new majority could rule that “all government efforts to regulate such speech” would be constitutional. All government efforts.

I suspect  that the new elite will continue to pay lip service to the founding documents, the rule of law, and high principles like merit. But in reality these documents will be interpreted in ways that benefit the new elite and allow it to consolidate and maintain its power. I believe that with one more vote after Kagan’s confirmation, the First Amendment will be a historical curiousity.

And the principle of merit will mainly come down to promotional hype  in the media (when not obviously a matter of affirmative action).  Feldman represents Kagan as an exemplar of the shift to an American meritocracy – despite her remarkably undistinguished record. (A Google ssearch for “Elena Kagan” and “Harriet Miers” yields dozens of articles on the very real question of her qualifications.)  Senator Jeff Sessions correctly called Kagan the least experienced nominee “at least in the last 50 years.” He also noted that his main concern about her is his fear that she lacks a firm sense of the  rule of law–in other words, that she does not see law as defending the principles that were so sacrosanct to her WASP antecedents: “Will she as a judge subordinate herself to the constitution and keep her political views at bay?”

That is the question precisely. And all the evidence is that Kagan, like the rest of the new elite, will reject principle in favor of interest. We already see that honest, empirically grounded analyses of the Jewish role in the new elite and how this new elite serves Jewish ethnic interests will continue to be proscribed. As in the USSR, the topic will be officially off limits. (Solzhenitsyn makes this point in 200 Years Together.)

Finally, I agree with Feldman that the WASP elite was extraordinarily principled–uniquely so. This is not the entire story, however, since the WASPs did mount an ethnic defense culminating in the 1924 immigration law. It failed, in my opinion mainly because of the rise of Jews as a hostile elite who attained their position by seizing the moral high ground and making alliances with and promoting the more principled (suicidal) component of the WASP elite. (WASPs like Madison Grant, Lothrop Stoddard, and A. Lawrence Lowell were not part of the the WASP suicide mission; they could see the writing on the wall and I think they understood who the enemy was.)  As Israel Zangwill said in opposing the 1924 immigration restriction law, “You must make a fight against this bill; tell them they are destroying American ideals. Most fortifications are of cardboard, and if you press against them, they give way” (see here, p. 266).

Jewish intellectuals understood that WASP dedication to principles and ideals was their soft spot. We can expect that the new elite will not be similarly inclined to adhere to principles at the expense of self-interest. The result will be a catastrophic loss to the people who founded and built America.

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Posted in Decline of Whites, Elena Kagan, Jewish ethnic networking, Jews as an elite | 173 Comments »

Kevin MacDonald: Some thoughts on Richard Wrangham

Friday, June 25th, 2010

Kevin MacDonald: My last blog (”Chimpanzees don’t believe in open borders“) necessarily highlighted the work of Richard Wrangham, the Harvard primatologist whose theory on coalitional aggression by male chimpanzees was strongly supported by the study of Mantini et al. Wrangham argues that chimps and humans have both inherited a propensity for aggressive territoriality from a chimplike ancestor. War engaged in by cooperating males was adaptive in our evolutionary past and therefore left its mark in the human mind.

This is a remarkably unsentimental view of the human past–Darwinism red in tooth and claw. And it provides strong support for a biological basis for some of the nastier human qualities that the intellectual left wants to see as grounded solely in pathological cultures.

So one would think that someone like Wrangham would be open to a theory of group competition such as my theory of group evolutionary strategies. Wrangham’s work shows that group competition predated human culture. My theory expands on that to between-group competition not by warfare but over other resources: social dominance, financial resources, and–most centrally–over the construction of culture. My approach is combined with theory and data showing that the higher mental processes central to culture can regulate the more ancient evolved systems of the brain (e.g., ethnocentrism) like the ones that Wrangham’s research points to.

Unlike chimpanzees, humans are therefore quite prone to maladaptive cultures. In contemporary human societies, a large part of group competition becomes intellectual warfare over the construction of culture. Hence my book The Culture of Critique which shows that several important intellectual movements dominated by strongly identified Jews who were acting to advance Jewish interests collectively managed to dominate intellectual discourse on race and ethnicity beginning in the early 20th century. Interacting with the individualistic proclivities of White Europeans, these movements  have been critical to overriding the biologically-based natural tendencies toward aggressive territoriality uncovered by Wrangham’s work.

However, Wrangham was one of the star performers in a tumultuous meeting of the  Human Behavior and Evolution Society at Amherst College in 2000. He presided over a forum devoted to discussing my work, described by Richard Faussette who witnessed the events. In my talk I stressed issues such as the maintenance of group boundaries that are so essential to Judaism as a group evolutionary strategy and central to Wrangham’s theory of chimpanzee behavior. Nevertheless, at the conclusion of my remarks (reprinted in Faussette’s article), Wrangham called for an ethics investigation into me and my work and asked me to condemn the use of my work by “right wing extremists” and “rabid anti-Semites.” I forget what my response was, but my usual response to that sort of thing is to state that anyone is free to use any scientist’s work. And a lot of these “extremists” and “anti-Semites” have legitimate concerns, whether or not they express them in a language suitable to an academic.

The sad reality is that even hard-headed evolutionary scientists become completely unable to grasp the reality of human competition as it exists in contemporary societies. The chimpanzee neighboring groups that are aggressively defending and trying to expand their borders are doubtless more closely related to each other than the millions of people swarming over the borders of all the countries of the West are related to the traditional White people who have dominated these countries for hundreds or even thousands of years. There are very large genetic distances among human groups compared to the distances between these chimpanzee neighbors–and hence an even greater evolutionary imperative for us to defend our territory against human invaders–Frank Salter’s concept of ethnic genetic interests. But for evolutionary scientists like Wrangham, these relatively large genetic distances suddenly become meaningless when they refer to human groups, and it becomes irrational or even evil to be concerned about the eclipse and displacement of one’s racial group as millions of unlike others pour over the border.

The pall of political correctness hangs over even the best-known evolutionary scientists. Another hostile member of the audience at Amherst was John Tooby of the University of California-Santa Barbara who is prominently associated with the evolutionary psychology movement — a movement that neatly avoids any consideration of traits like IQ or unpleasant issues like race differences in IQ and aggression. (See my “Evolutionary psychology: The really dangerous idea is that it is wrong.”) And then there’s Steven Pinker whom I characterize as having assumed “the Stephen Jay Gould Chair for Politically Correct Popularization of Evolutionary Biology at Harvard.

Once again, it’s obvious that the success of the  left derives from having taken over the elite institutions of the society, particularly the media and the academic world. It is a triumph with a very large ethnic component at its core — both in the  ethnic aggression of the Jewish-dominated intellectual movements that have seized the academic high ground and in the ethnic vulnerabilities of the Anglo-Saxons whom they displaced. The remnants of the WASP intellectual elite, like Wrangham, cower in fear of being ostracized while they watch the inexorable logic of evolution work against people like themselves. Certainly a chimpanzee would not be so stupid or cowardly.

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Posted in Evolutionary Psychology, White pathology/guilt | 47 Comments »

Kevin MacDonald: Chimpanzees don’t believe in open borders

Wednesday, June 23rd, 2010

Kevin MacDonald: I began my chapter on Jewish involvement in shaping US immigration policy as follows:

Immigration policy is a paradigmatic example of conflicts of interest between ethnic groups because immigration policy determines the future demographic composition of the nation. Ethnic groups unable to influence immigration policy in their own interests will eventually be displaced by groups able to accomplish this goal. Immigration policy is thus of fundamental interest to an evolutionist.

So it’s not surprising that animals defend territories. Territories provide resources that can be turned into reproduction. But of course the intellectual left is very uncomfortable with the thought that animals might defend territories — especially if the animals are closely related to us. So they make up stories about chimpanzees as peaceful hippie types living at one with nature.

All this came together in a recent article “Lethal intergroup aggression leads to territorial expansion in wild chimpanzees” in Current Biology (LA Times version; New York Times version). John Mitani and colleagues found that chimpanzee males patrol their territories in deadly serious single file lines with no feeding or socializing. Deadly because there were 18 fatal attacks in a nine-year period, almost all of them by male bands patrolling their territory.

The chimpanzees at Ngogo have expanded their territory at the expense of a neighboring community. Territorial expansion followed a series of lethal coalitionary attacks that formed an especially large source of mortality. … our findings support the hypothesis that killing neighboring conspecifics is adaptive. … [The most likely explanation is that] by acquiring new territory through lethal coalitionary aggression, male chimpanzees improve the feeding success of individuals in their own community, which in turn can lead to increased female reproduction.

Significantly, the authors go out of their way to point out that their results are contrary to the hypothesis that chimpanzee aggression is the result of contact with humans, citing a paper by Robert W. Sussman titled “The myth of man the hunter, man the killer, and the evolution of morality.” Sussman’s paper in Zygon (not available online) shows someone seemingly on a crusade against standard views in evolutionary anthropology.

The “soft” interpretation of the article (mentioned in the LA Times version) is that it tells us something about the evolution of cooperation. But clearly the cooperation is for the purpose of war. The really dangerous idea is that it suggests that organized warfare between males preceded human culture–the view of Harvard’s Richard Wrangham whose views are discussed in the NYTimes article:

Warfare among human groups that still live by hunting and gathering resembles chimp warfare in several ways. Foragers emphasize raids and ambushes in which few people are killed, yet casualties can mount up with incessant skirmishes. Dr. Wrangham argues that chimps and humans have both inherited a propensity for aggressive territoriality from a chimplike ancestor.

Sussman’s hostility to humans as naturally prone to warfare reminds one of the Boasian school of anthropology (Chapter 2 of The Culture of Critique) and its attempt to invent a “pacified past” in which humans were depicted as peaceful myth makers and gift givers. (Sussman was president of the American Anthropological Association.) The truth is quite the opposite.

But the real question is why are White people throughout the Western world failing to patrol their borders and behaving in an evolutionarily maladaptive manner by allowing millions of people unlike themselves into their countries and often subsidizing them to boot? The answer has to be culture. Our evolutionary proclivities tell us to keep out the foreigner and to try to take his territory if possible.

Unfortunately, there are lots of reasons to think that culture can trump our evolutionary tendencies. (See here.) To paraphrase Bill Clinton, it’s the culture, stupid. Xenophobia is an adaptive response, whether it’s for chimpanzees or for humans. But for the better part of a century, our intellectual elites have been telling us that xenophobia is a psychiatric disorder, little more than irrational hatred. This ideology has been spread throughout the school system and saturates the mainstream media. Those who disagree with it are subjected to economic penalties and social ostracism.

A big part of what is needed is to reverse this intellectual onslaught. The paper by Mitani and colleges is certainly a step in the right direction.

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Posted in Evolutionary Psychology | 38 Comments »

Kevin MacDonald: Jews as a hostile elite–again

Monday, June 21st, 2010
Kevin MacDonald: Peter Brimelow ends his recent article (”Redneckophobia”? Why Obama Is Attacking Arizona“) by noting : “Our political class may live in a fantasy world, but the motive for its immigration enthusiasm is all too real: a relentless hatred of the historic American nation.”The immediate object of his ire is one Klejda Gjermani, described by Brimelow as “an Albanian expatriate of Jewish descent” who stepped off the boat and pretty much immediately realized she suffered from redneckophobia.  She works for Commentary, so I am sure she feels quite at home there.Bookmark and Share

Writing in Takimag, Paul Gottfried (The Death of the WASP) also raises the issue of Jews as a hostile elite, claiming that although I am generally an “over-the-top critic of Jewish power” (specifics would be nice),  on this particular issue I have “hardly scratched the surface”:

Even that over-the-top critic of Jewish power, Kevin MacDonald, has hardly scratched the surface in delineating the nastiness with which the children and grandchildren of Eastern European Jewish immigrants clawed their way to the top of the academic-media industry, on the backs of those they often despised. And all the while they appealed with brilliant success to a guilty WASP conscience.

I’ll really try to work on this problem, maybe check my Thesaurus for some good synonyms for “despised.” Memo to self: Must stop being polite.

It really wouldn’t matter much that Jews have become an elite except for this relentless hatred and loathing.   After all, all societies have elites. What is toxic is that such a substantial portion of our elite–especially that part of the elite that is ensconced in the media, the financial, and the academic world– hates (loathes, despises)  the traditional people and culture they rule over.

We should never forget what happened when Jews were a hostile elite in the USSR. The loathing and conempt for the traditional people and culture of Russia was a major factor in the avid Jewish participation in the greatest crimes of the 20th century:

A very traditional part of Jewish culture was to despise the Russians and their culture. (Even the Jewish literati despised all of traditional Russian culture, apart from Pushkin and a few literary icons.) Indeed, one wonders what would motivate the Jewish commissars to revenge apart from motives related to their Jewish identity. Traditional hostility toward non-Jews and their culture forms a central theme in the writings of Israel Shahak and many mainstream Jewish historians, including Slezkine, andI have presented summaries of this material elsewhere…. hatred toward the peoples and cultures of non-Jews and the image of enslaved ancestors as victims of anti-Semitism have been the Jewish norm throughout history—much commented on, from Tacitus to the present.  (review of Yuri Slezkine’s The Jewish Century)

In other words, this is a problem that is endemic to Diaspora Judaism. Hostility and loathing toward the people and culture they live among is a very long and tragic theme of Jewish history and a potent source of historical anti-Semitism.

And speaking of “redneckophobia,” the above passage continues:

It is easy to imagine which sectors of American society would have been deemed overly backward and religious and therefore worthy of mass murder by the American counterparts of the Jewish elite in the Soviet Union—the ones who journeyed to Ellis Island instead of Moscow. The descendants of these overly backward and religious people now loom large among the “red state” voters who have been so important in recent national elections. Jewish animosity toward the Christian culture that is so deeply ingrained in much of America is legendary.

Gottfried notes that the Jews who deposed the WASP elite “appealed with brilliant success to a guilty WASP conscience.” Why the WASPs are so guilt-prone is an important question, but it’s ironic that Shelby Steele recently appealed to White guilt to explain why the West can’t muster the moral courage to condemm Israel’s enemies (WSJ, “Israel and the surrender of the West“). Leaving aside the monstrosity of what he says about Israel, this is the gist of the argument:

One reason for [Israel being seen as the bad guy] is that the entire Western world has suffered from a deficit of moral authority for decades now. Today we in the West are reluctant to use our full military might in war lest we seem imperialistic; we hesitate to enforce our borders lest we seem racist; we are reluctant to ask for assimilation from new immigrants lest we seem xenophobic; and we are pained to give Western Civilization primacy in our educational curricula lest we seem supremacist. Today the West lives on the defensive, the very legitimacy of our modern societies requiring constant dissociation from the sins of the Western past—racism, economic exploitation, imperialism and so on.

When the Israeli commandos boarded that last boat in the flotilla and, after being attacked with metal rods, killed nine of their attackers, they were acting in a world without the moral authority to give them the benefit of the doubt.

So the conclusion is that the Jews who deposed the WASP elite by appealing to their guilt proneness to the point that the new Jewish hostile elite has carte blanche to displace them by importing a new people (opposition would be “racist”) now find themselves with a West unable to defend the moral legitimacy of whatever Israel does. I suppose there is a certain justice in this, but the loss for the traditional people of America is incalculable. And given what happened in the USSR, White people should be very afraid of what the future may hold.

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Posted in Anti-White attitudes, Jewish influence, Jews as an elite | 130 Comments »

Kevin MacDonald: The Jews turn on Turkey

Friday, June 18th, 2010

Kevin MacDonald: Well, that didn’t take long. Turkey’s involvement in the flotilla and its support for the Palestinians has now made it an enemy of the Israel Lobby, with all that that entails. All in all, it’s a good example of Jewish power and moral particularism. After long opposing any resolution on Turkey’s genocide of Armenians, Rep. Howard Berman, a major force for Israel in the US Congress,  suddenly supports a Congressional resolution, stating, “nothing justifies Turkey’s turning a blind eye to the reality of the Armenian genocide.” He and “a host of other members of the House’s unofficial Jewish caucus have signed on as co-sponsors.”

Berman suddenly found his moral bearings, along with the organized Jewish community. The neocons are naturally leading the charge, summarized byJim Lobe who quotes from a report by the Jewish Institute for National Security Affairs:

“If Turkey finds its best friends to be Iran, Hamas, Syria and Brazil (look for Venezuela in the future) the security of that information (and Western technology in weapons in Turkey’s arsenal) is suspect. The United States should seriously consider suspending military cooperation with Turkey as a prelude to removing it from [NATO],” suggested the group.

[JINSA's]  board of advisers includes many prominent champions of the 2003 Iraq invasion, including former Defence Policy Board chairman Richard Perle, former Central Intelligence Agency (CIA) director James Woolsey, and former U.N. Amb. John Bolton.

What’s interesting here is the proposal to eject Turkey from NATO. It wasn’t long ago that Turkey was being assured that it could become a member of the EU. Turkey’s exclusion from Europe is widely seen as a big factor in its change of foreign policy. Thomas Friedman: “After a decade of telling the Turks that if they wanted E.U. membership they had to reform their laws, economy, minority rights and civilian-military relations — which the Erdogan government systematically did — the E.U. leadership has now said to Turkey: ‘Oh, you mean nobody told you? We’re a Christian club. No Muslims allowed.’ The E.U.’s rejection of Turkey, a hugely bad move, has been a key factor prompting Turkey to move closer to Iran and the Arab world.”

And that’s the good news. The neocons and the organized Jewish community were big supporters of Turkey’s bid to join the EU–which would have meant that  71 million Turks would have the right to move anywhere in Europe. This would mean the end of Europe as having any defining culture or biological coherence — obviously not a concern to Jewish activists like Friedman.

It’s worth remembering that Jewish activist organizations regarded the admission of Turkey to the EU as a way of civilizing Europe and ensuring cultural, religious, and ethnic pluralism — precisely the policy proposals that the Jewish community has advanced in all Western societies, particularly since the end of World War II. In 2002, at the height of the push for Turkey’s admission to the EU, the Simon Wiesenthal Center (SWC) had this to say in response to former French president Valéry Giscard d’Estaing’s argument that Muslim Turkey has no place in the European Union:

Ironically, in the fifteenth century, when European monarchs expelled the Jews, it was Moslem Turkey that provided them a welcome…. During the Holocaust, when Europe was slaughtering its Jews, it was Turkish consuls who extended protection to fugitives from Vichy France and other Nazi allies…. Today’s European neo-Nazis and skinheads focus upon Turkish victims while, Mr. President [d'Estaing], you are reported to be considering the Pope’s plea that your Convention emphasize Europe’s Christian heritage. [The Center suggested that Giscard’s new Constitution] underline the pluralism of a multi-faith and multi-ethnic Europe, in which the participation of Moslem Turkey might bolster the continent’s Moslem communities—and, indeed, Turkey itself—against the menaces of extremism, hate and fundamentalism. A European Turkey can only be beneficial for stability in Europe and the Middle East. (See here; the statement has presumably been removed from the SWC website.)

Turkey in the EU was obviously a win-win situation for Jews: The end of Europe as a Christian civilization with an ethnic core combined with a moderating influence on the Muslims that would benefit Israel. I rather doubt that we’ll be seeing this sort of thing anymore. The chances of Turkey being admitted to the EU now are less than zero.

Valéry Giscard d’Estaing’s argument that Turkey has no place in Europe is just as valid against admitting any Muslims to Europe. Although the rejection of Turkey doesn’t change the present suicidal dynamic in Europe, it will certainly slow down the process compared to what would have happened had Turkey been admitted, perhaps allowing enough time for Europe to waken from its slumbers.


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Posted in Israel, Israel Lobby | 86 Comments »

Kevin MacDonald: Subscription Drive for The Occidental Quarterly

Tuesday, June 15th, 2010

Kevin MacDonald: I am the new editor of The Occidental Quarterly. TOQ fills a unique niche on the right in bringing together scholarly articles on a wide range of topics that are mired in political correctness elsewhere.

There are quite a few reasons for the precarious state of our civilization and our people. But one of the main ones is that we have lost the intellectual and moral high ground to a cultural elite that is hostile to our people and our culture. The domination of the mass media and the academic world by elites that are hostile to White identity and interests is a major barrier for educated Whites to act on behalf of their interests. White people cower in fear of being called a racist for believing and acting in ways that are absolutely normal and natural for all the other peoples of the world. While other peoples defend themselves, their culture and their borders, societies in Europe, North America, Australia, and New Zealand that have been controlled by Whites for hundreds of years are the only ones to accept their demise as a moral imperative. We view this outcome as the result of competition over the construction of culture in which the legitimate interests of Whites have been compromised.

A main purpose of TOQ is to change the attitudes of White people so that they will feel confident identifying as White and explicitly asserting their interests as Whites. Politically aware Whites must understand that the elites that dominate culture and the political process in the West are intellectually and morally bankrupt.

All of the scientific data are on our side. Increased ethnic diversity is associated with a host of societal ills, including decreased support for social welfare programs and lack of public trust. Those who argue that Western societies have a unique moral obligation to cede cultural and political control to non-Whites completely ignore the legitimate interests of Whites in maintaining their cultural and political control. No one argues that countries like Korea or Uganda have a moral obligation to allow other peoples to swamp the native population.

As editor, my first priority is to increase the number of subscribers. Subscriptions are only $40 for four issues — a very minimal amount – certainly not a financial burden to the vast majority of our target audience. Here is the link to our subscription page.

Having a large subscriber base will make it possible to for TOQ to be self-sustaining. We have established a policy whereby writers will be paid at rates that are competitive with other well-known journals of political opinion and scholarship. The amount of the stipend is not large. The writers who are putting in all the time and energy producing this material will still be working mainly to make a contribution to the ideas and ideals espoused by the journal. But it is important to get White advocacy beyond the volunteer level and to eventually support a large number of professional White advocates able to effectively compete with the legions of professionals who are able to find employment with our opponents.

The first issue under my editorship will soon be sent to the printer. I am sure that our readers will find it an exciting and informative reading experience. The issue will have four articles:

John Graham and Kevin MacDonald: “Is the Madoff Scandal Paradigmatic?” This article discusses several books on the Madoff affair and relates the findings to other research on Jews.

Raymond Wolters: “The Latest Trend in School Reform.” This article recounts the history of failed attempts to raise the academic performance of African-American children. It focuses particularly on recently legitimated concerns about the culture of the Black family as the latest hope among the liberals for raising academic performance.

Kevin MacDonald: “Why are Academics Liberals?” This article discusses a recent important academic theory about why the academic world became a bastion of the left and shows that the findings are compatible with the conclusions of The Culture of Critique.

Roger Devlin: “Louis DeBonald: Neglected Anti-Modern.” Devlin reviews the writing of an early 19th-century French thinker who opposed many of the currents of modernity. His reasoned opposition to divorce is particularly interesting.

Please subscribe and tell your friends! Again, this is our subscription link.


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Posted in Pleas for Support | 69 Comments »

Kevin MacDonald: Frank Salter on Stupid Open Borders Arguments

Sunday, June 13th, 2010

Kevin MacDonald: Frank Salter  is a giant in the intellectual defense of White identity and interests. His book On Genetic Interests is a breakthrough in providing a rigorous conception of ethnic interests based on evolutionary theory and modern research in genetics and the  social sciences.

Salter has just published a wonderful article in Quadrant, an Australian neocon publication (“On misguided advocates of open borders“). It is a masterpiece of elegant argumentation and a complete trashing of his professorial opponent, the unfortunate Mirko Bagaric, who seems almost ludicrously unaware of the most basic academic literature bearing on the issue. The good news is that it’s an excellent introduction to Salter’s thinking–much recommended.

Prof. Bagaric believes that all the world’s ills could be solved if the poor people were allowed to immigrate to places like Australia. Instantly world poverty would be solved! What’s not to like?

Salter lists the downsides to this idea–all of which apply equally well to other Western societies similarly bent on open borders self-destruction.  Diversity is associated with “reduced democracy, slowed economic growth, falling social cohesion and foreign aid, as well as rising corruption and risk of civil conflict.” Ethnic diversity is also associated with “reduced public altruism or social capital, evident in falling volunteerism, government welfare for the aged and sick, public health care and a general loss of trust. Ethnic diversity is second only to lack of democracy in predicting civil war. Globally it correlates negatively with governmental efficiency and prosperity.”

Critically, he points to “invidious ethnic stratification” as an inevitable result: “No one likes to be ruled over by a different ethnic group or to see his own people worse off than others. The result is resentment or contempt, depending on the perspective taken.”

Ethnocentrism is not a White disorder and evidence is emerging that immigrant communities harbour invidious attitude towards Anglo Australians, disparaging their culture and the legitimacy of their central place in national identity.

Sound familiar? These are all the things that Westerners can look forward to as they become minorities in the societies they built and dominated for hundreds of years. This resentment and contempt will produce enormous unrest in Western societies, and ultimately it will result in violence directed at White people perpetrated by ethnic groups with deep historical grudges against their erstwhile benefactors.

Salter also emphasizes the general point that everyone has rights and interests. People who argue for open borders argue solely from the rights and interests of people who (naturally) want to go to a place where they have a higher  standard of living. They never take the perspective of the natives. Egocentrism writ large. As Salter argues, the open borders movement is profoundly immoral.

The other consistent strand of Salter’s thinking is that this horrifying state of affairs has resulted from the domination of elite forms of discourse by advocates for open borders among academic, media, and political elites.

The egregious standard of analysis behind open borders advocacy is not an aberration. It is deeply embedded at the elite level of Australian political culture. The problem lies with an influential tradition well established within the universities and intellectual class as a whole. … The rapid transformation of Australia by mass Third World immigration has been a top-down revolution in which exclusivist politicised circles within academia have been complicit by commission and omission.

There are other factors as well. For example, Salter points to a collusion of self-censorship on immigration by self-interested politicians bent on obtaining support from immigrant constituencies.

But the role of elite academics should never be underestimated. Not one Australian academic stood up to point out the shoddiness of Bagaric’s arguments. The revolution in the academic world that toppled Darwinian social science in favor of erecting the culture of critique is critical to the demise of White nation states. In my view, this revolution was at its core an ethnic revolution, resulting from the rise of a Jewish intellectual elite, Jewish ownership and influence in the media, and Jewish influence on the political process. It is not surprising that the revolution that caused the impending increase in ethnic hatred and conflict in Western societies was itself the result of ethnic hatred and conflict.

The power and rigor of Salter’s ideas are a huge asset in combating the suicidal tide sweeping all White countries.

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Posted in Costs of Multiculturalism, Ethnic Genetic Interests, Immigration, White victimization | 98 Comments »

Kevin MacDonald: Translation of Solzhenitsyn’s “In the Camps of GULag” — Chapter 20 of “200 Years Together”

Sunday, June 13th, 2010

Kevin MacDonald: Alexandr Solzhenitsyn’s important 200 Years Together has unfortunately not been translated into English. However, this process is now beginning with the posting of Chapter 20, “In the Camps of GULag.” As the title suggests, the chapter discusses the role of Jews in the Gulag. There are several important themes.

Despite apologetic claims by Jews, in fact Jews lived better in the camps. Obviously, it’s a touchy subject–just like everything else about the role of Jews in the Soviet Union.

If I wished to generalize and state that the life of Jews in camps was especially difficult, then I would be allowed to do so and wouldn’t be peppered with admonitions for unjust ethnic generalizations. But in the camps, where I was imprisoned, it was the other way around – the life of Jews, to the extent of possible generalization, was easier.

Jews also looked out for each other–yet another example of ethnic networking. Free Jews were often in positions of authority and they favored their own people. For example:

A Lett Ane Bernstein, one of my witnesses from Archipelago, thinks that he managed to survive in the camps only because in times of hardship he asked Jews for help and that the Jews, judging by his last name and nimble manners, mistook him for their tribesman – and always provided assistance. He says that in all his camps Jews always constituted the upper crust and that the most important free employees were also Jews (Shulman – head of special department, Greenberg – head of camp station, Kegels – chief mechanic of the factory), and, according to his recollections, they also preferred to select Jewish inmates to staff their units.

The few Jews who did share in the common labor did so out of principle–in order to avoid the stereotype of Jews who did not work. They were rewarded for their efforts by being rejected by “both sides” — indicating that everyone in the camps was aware of the ethnic divide–just as American prisons are organized along ethnic fault lines. But Solzhenitsyn optimistically describes Jews who countered the common tendencies: “I try not to overlook such examples, because all my hopes depend on them.”

Nevertheless, the resentment and hatred of the Jewish position in the camps was real. Solzhenitsyn realizes that all humans are prone to these tendencies, but he also understands that the ethnic divide exacerbated the “heavy resentment”:

When an alien emerges as a “master over life and death” – it further adds to the heavy resentment. It might appear strange – isn’t it all the same for a worthless negligable, crushed, and doomed camp dweller surviving at one of his dying stages – isn’t it all the same who exactly seized the power inside the camp and celebrates crow’s picnics over his trench-grave? As it turns out – it is not, it has etched into my memory inerasably.

The Russians did not show ethnic networking and accordingly suffered. Notice that he sees the mass murder involved in collectivization as a personal loss to his ethnic group.

Those who know about terrific Jewish mutual supportiveness (especially exacerbated by mass deaths of Jews under Hitler) would understand that a free Jewish boss simply could not indifferently watch Jewish prisoners flounder in starvation and die – and not to help. But I am unable to imagine a free Russian employee who would save and promote his fellow Russian prisoners to the privileged positions only because of their nationality, though we have lost 15 millions during collectivization: we are numerous, you can’t care about everyone, and nobody would even think about it.

The White Sea canal, completed in 1933, has gone down in history as a particularly brutal forced labor project in which thousands of workers died. Solzhenitsyn points out that all six of the people in charge of the project were Jews:

Genrikh Yagoda, head of NKVD.

Matvei Berman, head of GULag.

Semen Firin, commander of BelBaltlag (by that time he was already the commander of Dmitlag, where the story will later repeat itself).

Lazar Kogan, head of construction (later he will serve the same function at Volgocanal).

Jacob Rapoport, deputy head of construction.

Naftaly Frenkel, chief manager of the labor force of Belomorstroi (and the evil daemon of the whole Archipelago)

Solzhenitsyn’s observations fit well with the findings of historians like Yuri Slezkine showing that Jews were a political and cultural elite in the Soviet Union. Slezkine draws special attention to Jews as Stalin’s “willing executioners” supervising the greatest crimes of the 20th century.

Throughout the chapter Solzhenitsyn’s brutal honesty shines through. He bends over backward to give examples of Jews who behaved in ways contrary to the general tendencies he and others observed. Nevertheless, he recounts how he was often accused of anti-Semitism simply for recording his observations. It’s okay to depict an evil person as a Russian, but never identify him as a Jew.

Solzhenitsyn’s observations add to the growing evidence of the role of Jews as a hostile elite in the USSR–hostile to the native Russian population and willing to engage in the most brutal crimes against them. This translation is very important for bringing this message to the English-speaking world, if only to dispel the common representation of Jews as always and inevitably historical victims.

White Americans should think long and hard about what these observations imply for them as they become a minority in a country dominated by hostile minorities, including Jews as a hostile elite.

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Kevin MacDonald: Jews, Israel, and South Africa

Friday, June 11th, 2010

Kevin MacDonald: An article in the Forward describes a new book by Sasha Polakow-Suransky on Israel’s relationship with apartheid South Africa (”Writer Takes Controversial Look at Israel-South Africa Ties“). It’s long been known that Israel had a warm relationship with South Africa. This book describes just how close they were. They engaged in “extended cooperation” on nuclear issues, with SA providing uranium and both countries cooperating in building and testing missiles.

More importantly, it claims that some important Israelis went beyond purely practical support to approving apartheid itself: “For at least some on the Israeli side, … it became a bond of two allies who understood and sympathized with each other’s existential struggles. He sees similarities between Afrikanner nationalism and the revisionist Zionism of Ze’ev Jabotinsky and his ideological heirs.”

The latter claim especially is distasteful to Jews who want to believe that applied liberalism is a timeless moral imperative in Judaism — that is, the vast majority of American Jews. But the reality is, as Geoffrey Wheatcroft recently pointed out, at the present time Israel “is governed by [Jabotinsky’s] conscious heirs,” and Israel is routinely referred to as an apartheid state.

Israeli Prime Minister Ehud Olmert (left). A photo of Vladimir Jabotinsky (right) loomed over former Israeli Prime Minister Ariel Sharon as he spoke at the Likud Party convention in August, 2004.

Polakow-Suransky’s parents left South Africa in 1973 because his mother faced the prospect of arrest for her anti-apartheid work. The parents were high-profile opponents of apartheid–an aspect of Jewish involvement in the left that has been such an important influence in the US and elsewhere. The Forward article quotes Gideon Shimoni, a prominent Israeli historian who is rather negative about the book because it presents Shimon Peres as a hypocrite “who spoke out against apartheid in public but fostered the relationship in secret.”

But hypocrisy among Jews about apartheid-related issues is utterly commonplace, and I can’t see any reason why Peres should be an exception. This is particularly an affliction of Jews in Western societies who simultaneously support a Jewish apartheid ethnostate in Israel and vigorously and effectively oppose any sign of ethnic/racial consciousness among Whites in the US.

Shimoni’s book on Jews in South Africa during apartheid presents a nuanced picture. This is my summary (see here, p. 338):

The great majority of Jews in South Africa cooperated with the apartheid system. Between 1948 and 1970, most Jews gave their political allegiance to the United Party which “was quite as committed to white supremacy as were the Afrikaner nationalists.” By the 1970s Jews were turning more to the Progressive Party which advocated a gradual dismantling of apartheid, but “there appeared to be a grain of truth in the then current cynical quip that most Jews spoke like Progressives, voted for the United Party, and hoped that the Nationalist Party would remain in power.”

However, the most striking feature of Jewish political behavior under apartheid was that Jews were vastly overrepresented among those banned by the government because of their opposition to apartheid. For example, Jews represented more than half the whites arrested in the Treason Trial of 1956 and almost half of whites suspected of being members of the Communist Party in 1962; in the public mind therefore, “Jews were inordinately prominent in the ranks of those who were attempting to subvert the state.” The best predictor of Jewish participation in radical politics in South Africa was exposure to the political radicalism of the Eastern European Jewish subculture as a child. As indicated below, it is the special character of this Jewish group that has been so critical to the revolution in race relations in the U.S. since WWII. (Shimoni, G. (2003; Community and Conscience: The Jews in Apartheid South Africa.)

This is similar to the American South prior to 1965. Jews generally went along with segregation. There is nothing in Judaism per se that is inconsistent with apartheid-style social systems. Indeed, ethnic separation is essential to Judaism, and Jews have often made alliances with oppressive elites.  It was the politically radical Eastern European Jews who changed the world by promoting political radicalism — often in conjunction with Zionism. Leftist radicalism and Zionism are the two great movements of Jews in the last 100 years. (See also Caryl Johnston’s current TOO article on Douglas Reed.)

The contradictions between leftist radicalism as a Jewish Diaspora strategy (aimed at displacing non-Jewish elites–often with a mask of universalism) and Zionism (aimed at establishing a Jewish ethnonationalist state) remain with us. Abe Foxman and his ilk are still trying to have their cake and eat it too by promoting the leftist anti-White agenda in the Diaspora in Western Societies while also supporting the most extreme manifestations of ethnonationalism among the Israelis. But their rhetoric is getting quite threadbare as Israel’s apartheid nature is becoming apparent to all. At least people like Sharon and Peres understood the reality that in the end Israel would have to be an apartheid state — even though they had to be hypocrites in public.

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