Suppose you’re sitting on the couch, watching TV, and you say to your wife, “Hey, I think I smell smoke. Do you smell smoke?” And she answers, “Why do you always have to HATE people?!?”
He went on to say how weird it would be if you tried to get up to see if there was a fire and your wife actually obstructed your investigation. You’d begin to suspect maybe she had something to do with setting the fire.
It’s a good metaphor for how a literally “anti-racist” White with a clear conscience feels when they finally come face-to-face with the “racist”/”anti-semite”/”hate” zeitgeist. You go to a Tea Party because you’re disturbed by what’s happening in your country. You’re confused about why. Then the black, brown, and jewish organizations, voices full of venom, faces twisted with hatred, yell “racist”, as if you’re doing something wrong. The media paints them as moral giants, paragons of virtue, and paint you as a paranoid “hater”.
You start thinking race just might have something to do with this.
Beck is an entertainer. At best he’s cashing in on some timely pandering tuned to the instincts of the huge number of kosher “conservative” Whites still foolishly watching TV. At worst he’s souring and demeaning those instincts by conflating and confounding them with the clownish schtick he so often indulges in. Today, however, there were shades of Saul Rodgers, the subversive preacher character from William Pierce’s Hunter.
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The following excerpts are taken from Mark Rudd’s Why were there so many Jews in SDS? (or, The Ordeal of Civility).
The author Paul Berman, himself a Jewish veteran of Columbia SDS, in his excellent book, “A Tale of Two Utopias,” gives the following data from reliable sources: two-thirds of the white Freedom Riders who traveled to Mississippi were Jewish; a majority of the steering committee of the 1964 Berkeley Free Speech Movement were Jewish; the SDS chapters at Columbia and the University of Michigan were more than half Jewish; at Kent State in Ohio, where only 5 percent of the student body was Jewish, Jews constituted 19 percent of the chapter. I might add a strange statistic which I became aware of in the course of two trips to Kent State to commemorate the events of May, 1970: three of the four students shot by the National Guard at Kent State were Jewish. This, of course, defies all odds.
Indeed. The “tiny minority” excuse doesn’t fly when that minority is vastly overrepresented where it matters.
I invoke [writer Philip] Roth to let you in on the insularity of the world I grew up in. My family carried the Jewish ghettos of Newark and Elizabeth with them to the suburbs. We may have lived in integrated neighborhoods, that is integrated with goyim (there were only a few blacks in the town) and we may have gone to integrated schools, (of course there were no blacks in my elementary school) but we were far from assimilated, if that means replacing a Jewish identity with an American one. At about the age of nine or ten I remember eating lunch at the house of a non-Jewish friend and reporting back that the hamburgers had onion and parsley in them. “Oh, that’s goyish hamburger,” my mother said. I lived a Philip Roth existence in which the distinction between Jews and gentiles was present in all things: having dogs and cats was goyish, for example, as was a church-sponsored hay-ride which I was invited to by the cute red-haired girl who sat in front of me in my seventh grade home-room. My parents didn’t allow me to go, and, since repression breeds resistance, that was probably a signal event in my career of fascination with shiksas and things goyish, a career which paralleled that of young Alexander Portnoy in “Portnoy’s Complaint.”
Steve Sailer sheds some light on Roth’s significance to jews:
In other words, in the classic example of Jewish guilt, Portnoy’s Complaint, Jewish guilt is the opposite of white guilt: Portnoy’s feelings of Jewish guilt stem not from his ancestors being too ethnocentric (as in “white guilt”) but from himself not being ethnocentric enough to please his ancestors. His parents make him feel guilty because he’s individualistically ignoring his racial duty to settle down and propagate the Jewish race.
Back to Rudd:
As a teenager, Congregation Beth El seemed to me just another aspect of the suburban scene: materialist and hypocritical. This was the time of the civil rights movement, but the lily-white suburbs existed in order to escape the “schvartzes.” Jews in my parents’ and grandparents’ milieu used this derogatory term in exactly the same way southerners used “nigger.” “The schvartze is coming to clean the house.” “The schvartzes robbed my hardware store in Newark.” “I had to sell the apartments on Clinton Avenue because schvartzes moved next door.” There was no phony liberalism about the race war in Newark and Maplewood, at least not that I could see.
Race consciousness coming through loud and clear.
The Harlan County miners’ “Which Side Are You On?” was not the music of the Jewish suburbs.
Indifference to working class Whites.
I got to Columbia University as a freshman, age 18, in September, 1965, a few months after the United States attacked Vietnam with main force troops. There I found a small but vibrant anti-war movement. In my first semester I was recruited by David Gilbert, a senior who had written a pamphlet on imperialism for national SDS, Students for a Democratic Society. David was one of the founders of the Columbia SDS chapter, along with John Fuerst, the chapter Chairman. Both were Jewish, of course, as were my mentors and friends, Michael Josefowicz, Harvey Blume, Michael Neumann, and John Jacobs. Ted Kaptchuk and Ted Gold were Chairman and Vice-Chairman of Columbia SDS the year before I was elected Chairman, along with my Vice-Chairman, Nick Freudenberg. All of us were Jewish. It’s hard to remember the names of non-Jewish Columbia SDS’ers; it was as much a Jewish fraternity as Sammie. There were probably a greater proportion of gentile women than guys in SDS, and of course I got to know them.
Here “gentile women” means useful idiot revolutionary shiksas.
Identifying with the oppressed seemed to me at Columbia and since a natural Jewish value, though one we never spoke of as being Jewish.
Stay home and identify with the oppressed schvartzes in Newark? LOL!
But World War II and the holocaust were our fixed reference points. This was only twenty years after the end of the war. We often talked about the moral imperative to not be Good Germans. Many of my older comrades had mobilized for the civil rights movement; we were all anti-racists. We saw American racism as akin to German racism toward the Jews. As we learned more about the war, we discovered that killing Vietnamese en masse was of no moral consequence to American war planners. So we started describing the war as racist genocide, reflecting the genocide of the holocaust. American imperialist goals around the world were to us little different from the Nazi goal of global conquest. If you really didn’t like somebody—and we loathed President Lyndon B. Johnson—you might call him a fascist.
I’m sure it’s “fascist” to note that this rationale, which starts from the premise, “what’s good for jews?”, is the driving force behind genocidal immigration and “people of color” supremacism. The Tea Party should disband and Arizona should surrender because anything else is a violation of the jewish moral imperative to “not be Good Germans”.
Certainly I reveled in my role of head barbarian within the gates.
A shameless crypto-warrior for his race.
More than twenty years ago I read a book called, “The Ordeal of Civility: Freud, Marx, Levi-Strauss and the Jewish Struggle With Modernity.” The author, an Irish-American sociologist named John Murray Cuddihy, advances a fascinating theory on the origins of Marxism and Freudianism. Jews were newly emancipated, that is, given legal and political rights, in Western Europe in the mid to late nineteenth century. But even bourgeois Jews were still excluded from civil society by customs and especially by manners. As Jewish (or formerly Jewish) outsiders ostensibly allowed in, but not really, Marx and Freud brought critical eyes to European bourgeois society. Marx said, in effect, “You think you’ve got yourself a fine little democracy here, well let me tell you about the class exploitation and misery that’s underlying it.” Similarly, Freud exposed the seamy, sexuality-driven motives, the up-raised penises controlling the unconscious minds of civilized, well-mannered bourgeois society.
We Jews at Columbia—and I would guess at colleges throughout the country—brought the same outsider view to the campuses we had been allowed into.
Kevin MacDonald offers an insider view on Rudd and friends.
Only a few of us came to Columbia from red-diaper backgrounds, children of communists. We were good Jewish kids, the cream of the crop, who had accepted the myths of America—democracy, opportunity for all, good intentions toward the world—and of the university—free and open inquiry toward the truth. We were betrayed by our country and the university when we learned, in a relative instant, that the reality wasn’t even close to these myths. We third generation American Jews suddenly woke up and realized this country may have been a blessing for us, but not for so many others who couldn’t pass for white.
Like al Qaeda – good muslim kids, the cream of the crop. Note that Rudd doesn’t consider jews White.
From my own experience I’m forced to disagree with the theory that there’s something special and inherent in our religion which leads us to social activism, altruism, and the left. My former rabbi, Lynn Gottlieb, was fond of telling us that the Torah enjoins us to “honor the stranger because we were strangers in Egypt” forty-six or one hundred and seventeen times. Whatever the number, it was probably one of those laws that needed to be reiterated continually because nobody was observing it.
Dr. Israel Shahak, recently deceased, was a Hebrew University Chemistry Professor, President of the Israeli League for Human and Civil Rights, and a holocaust survivor. For many years he occupied a place in Israeli politics roughly the same as Noam Chomsky in this country. In a book entitled, “Jewish History, Jewish Religion: The Weight of Three Thousand Years,” he argues that as a reaction to being the victims of racism throughout the centuries, we developed a religion which itself enshrined racism toward the other. This is especially true of the rabbinical commentaries developed in Eastern Europe over the almost one thousand years in which we occupied a middle position between the landlords, whom we served, and the peasants who despised us and whom we in turn despised. How could it have been otherwise? In my family, if you wanted to say somebody was stupid you said they had a “goyishe kup,” a goyish head.
This is not “racist”. A White noticing the hypocrisy here is “racist”.
I am so obviously Jewish that no matter how much carne adovada or fry bread I eat, I’m instantly recognizable as a Jew. I proudly acknowledge the drive for education in Jewish culture which made me want to read about the world and to understand it and to become a teacher. I also recognize that in my social activism I am one of thousands working in the grand tradition of Jewish leftists, the Trotskys and the Emma Goldmans and the Goodmans and Schwerners of the twentieth century. I honor this lineage. As Jews our advantage in the past, though, was that we were outsiders critically looking in; today Jews sit at the right hand of the goy in the White House advising him whom to bomb next in order to advance the Empire.
To be outsiders in a nation or an empire is not such a terrible thing. Keeping critical and alert has allowed the Jewish people to survive all sorts of imperial disasters over the millennia—the Greeks, the Romans, Islam in Spain (which went from Golden Age to Inquisition in a few centuries), the Crusades, Reformation Europe, the Russian Czars, Nazism. This particular empire is neither the first nor the last to attempt to seduce us to join up. But we’d better not: it’s our job to be critical outsiders, both for our own survival and for that of the planet.
As a child I never fell for the seduction of patriotism. It seemed so arbitrary, who’s an American and who’s not. If my relatives hadn’t emigrated, who would I be? Since I was also at core an idealist and a utopian—another Jewish tradition?—I wanted to skip all that obviously stupid and dangerous stuff that gave rise to wars and racism. In 1965 I began to identify myself as a socialist and an internationalist. I still am an internationalist since old religions die hard.
Again, Rudd is not a “racist”. “Anti-racism” is anti-White.
Here Rudd shrugs off the “racism” of the jewish ethnostate.
I am heartbroken over the moral and spiritual costs of the Jewish State to the Jewish People. I challenge anyone who thinks of me as a traitor to my people or a self-hating Jew, both of which I’ve been called, to visit Palestinians in the West Bank or East Jerusalem for as little as one-half day. Every Jew needs to see the misery and humiliation which our Jewish nationalism and racism have wrought. These are not Jewish values, or at least my Jewish values.
Nor does the Jewish state guarantee Jewish safety and survival. My father was a military man and as such was always pessimistic about the long-term survival of Israel. He easily perceived Israel’s strategic weaknesses in both geography and demographics. The only way Israel has survived so far has been to ally with the sole remaining imperial power in the world. But all empires fall, as Jewish history so clearly tells us. Maybe they should have allied with China.
This year I visited Israel with my family for the first time. I learned that far from being culturally retro, which is the way I used to think of it—a small, socialist, anti-materialist nation—Israel is really an avatar, way ahead even of California. Israel is America’s future: militarized, racist, religio-nationalist, corporate, riven with so many internal splits and hatreds that only the existence of a perpetual enemy keeps the nation from exploding. If we don’t organize to stop the current direction in this country, thirty years from now we will be Israel.
Rudd is heartbroken about Israel having a government that defends the interests of its people using deadly force. So naturally he wants to make sure that never happens here. What’s that? He should make aliyah and be a revolutionary in Israel? What are you, some kind of “racist”?
Mark William Rudd (born June 2, 1947) is a political organizer, mathematics instructor, and anti-war activist, most well known for his involvement with the Weather Underground. Rudd became a member of the Columbia University chapter of Students for a Democratic Society (SDS) in 1963. By 1968, he had emerged as a leader for Columbia’s SDS chapter. During the 1968 Columbia Student Revolt, he served as spokesperson for dissident students protesting a variety of issues, most notably the Vietnam War. As the war escalated, Mark Rudd worked with other youth movement leaders to take SDS in a more militant direction. When the general membership of SDS refused to go in a more violent and pro-Communist direction, Rudd together with some other prominent SDS members formed a radical, violence-oriented organization, referring to themselves collectively as “Weatherman” after the lyrics from a famous Bob Dylan song.
After seven years as a fugitive, Rudd turned himself in.
He received a small fine and ultimately spent less than one year in jail for all his crimes.