What is race? What are jews? The two questions are connected. Conventional wisdom is divided between two poles: jews are a race, or not a race. The truth is somewhere between. The jews are a group whose nature is racial, more race than not. To understand the jews you must understand race. To understand anything else (especially concerning history or politics) you must understand the jews.
Race/racial means heritage, birthright – everything bequeathed by parents to their children, everything inherited by children from their parents. Thus race is both genes and memes, biology and ideology. The latter includes culture, language, arts, traditions, history, legends, myths, and most critically, a consciousness of identity.
What is identity? A consciousness of who you are and the group(s) to which you belong.
Kevin MacDonald’s Multiculturalism and the Racialization of Politics in the United States provides this description of social identity theory, as stated by 19th-century anthropologist William Graham Sumner:
Loyalty to the group, sacrifice for it, hatred and contempt for outsiders, brotherhood within, warlikeness without—all grow together, common products of the same situation. It is sanctified by connection with religion. Men of an others-group are outsiders with whose ancestors the ancestors of the we-group waged war. . . . Each group nourishes its own pride and vanity, boasts itself superior, exalts its own divinities, and looks with contempt on outsiders. Each group thinks its own folkways the only right ones, and if it observes that other groups have other folkways, these excite its scorn.
The jews who dominate mass media and education have defined such identity as “hate”, something pathological, but only in Whites. Not in jews. Not in other non-Whites.
Jewish Crypsis – An Introduction is the first installment in a long series I produced last year, focused specifically on jewish identity. Crypsis – disguise, secrecy, duality – and the confusion it creates are a very important aspect of that identity. Race or not, race or religion, weak or enduring, adaptive or inflexible are examples of their dual nature.
Some describe the jews as an ethnic group, a finer-grained racial concept implying closer genetic relationship, common religion, common language, common culture (myths, heroes, holidays, music, literature). Classification as an ethny is as debatable as race.
One problem with seeing the jews as a mere race/ethny is that it imagines them as comparable or similar to other races/ethnies, implying there is some symmetry or congruence. The reality, in comparison to other groups, is incomparability, dissimilarity, asymmetry and incongruence.
Why do we do this? Why do we even try to imagine others as like ourselves? This is a White/Aryan personality trait, this tendency toward objectivity and universalism. A less charitable interpretation is that we are unsubtle, unintelligent, gullible even. At any rate, such traits are especially notable in contrast to the jews.
Occam’s Razor asks, Are Jews natural race realists?:
The question whether Jews are natural race realists might seem odd to some considering that Jews, since the 1950s, have been at the forefront of promoting the “race is a social construct” myth. In fact, Jews today, following the lead of people like Franz Boas and Israel Ehrenberg (aka Ashley Montagu), have almost single-handedly transformed the social sciences away from Darwinian models toward black-slatist / race-does-not-exist models.
But things were not always this way. Prior to WWII, Jews (and by ‘Jews’ I mean mostly Ashkenazis) were some of the most adamant race realists. Mitchell B. Hart’s 2011 book by Brandeis University Press, Jews and Race: Writings on Identity and Difference, 1880 – 1940 (reviewed here), shows that Jews, prior to WWII, overwhelmingly believed in the reality and importance of racial differences. Even Franz Boas, who later would promote the “race is a social construct” myth, early on believed in the hardwired reality of racial differences.
So what happened? In short, WWII happened, whereafter Jews decided race realism was bad for Jews and began to promote race denialism. Israel Ehrenberg (aka Ashley Montagu) and others even muscled the United Nations into declaring that race isn’t biologically real.
But things aren’t so simple. Although Jews today prescribe race denialism for the West, in Israel they are the ultimate race realists and ethno-nationalists.
The irony is that “whites” who self-identify as “race realists” tend to be jew-blindists. They espouse a cartoonishly black and white view of race in which jews are “white”. Jared Taylor, for example, is one of the best known “race realists” of this type. He claims jews look white, implying race is simply appearence or skin color. He sees race and jews as two separate kinds of “crankery”.
This kind of “race realist” is really a race surrealist, and they persist in it despite constant reminders of the racial animus jews feel for Whites. Taylor himself was recently condemned, in perfectly typical jewish fashion, by a jew at Salon. America’s virulent racists: The sick ideas and perverted “science” of the American Renaissance Foundation:
I would hope that most public venues would not allow a Nazi rally in their facilities. The history of the Pioneer Fund and the American Renaissance Foundation shows that there is little difference between the ideals and goals of these organizations and those of racial hate groups that have caused misery throughout the centuries. Modern science now undermines all of their basic premises, and there is no reason to tolerate their hateful, dangerous, ancient, and outdated assertions. If just one racially motivated hate crime is prevented by depriving attendees of the stimulus these conferences provide for some of its more radical and deranged followers, then we have ample reason to close them down.
This is the jewish narrative. The inversion of reality is a hallmark of this narrative, typically by transfering blame to Whites for the things jews are responsible for. In this case it is the jews who have caused “misery throughout the centuries” and invoke science to back their fraudulent claims about race. Their actions have stimulated untold “racially motivated hate crimes”, causing the deaths of millions of Whites and promising to cause millions more, leading ultimately to our destruction.
Brooks Bayne recently provided a sample of the book The Price of Whiteness: Jews, Race, and American Identity, by Eric L. Goldstein, published by Princeton University Press in 2006.
As with any story-telling jew, Goldstein’s story is entirely sympathetic to jews. Even so, and probably because the target audience is jews, Goldstein’s tale is quite blunt and informative, providing a window into the minds of jews, their constant and conscious strategizing, without inverting reality and without all that much of the usual woe-is-me.
The Google Books summary reads:
The Price of Whiteness documents the uneasy place Jews have held in America’s racial culture since the late nineteenth century. The book traces Jews’ often tumultuous encounter with race from the 1870s through World War II, when they became vested as part of America’s white mainstream and abandoned the practice of describing themselves in racial terms.
This book lays out the flip on race Occam’s Razor described above, though as we’ll see, the transformation from embracing racial thinking to pathologizing it was quite deliberate and began decades before World War II.
We’ll start with an excerpt from CHAPTER 1, page 11:
In 1887, Solomon Schindler, rabbi of Boston’s Temple Israel, delivered a Friday evening sermon to his congregation on the topic “Why Am I a Jew?” Schindler spoke of the universal task of Judaism, its superior logical foundation, and its concordance with reason in explaining why he was a follower of Jewish religious teachings. But first and foremost, he emphasized, his connection to Jewishness was a matter of “race.” Despite the fact that the Jewish nation had disappeared from the earth, Schindler told his congregants, “it remains a fact that we spring from a different branch of humanity, that different blood flows in our veins, that out temperament, our tastes, our humor is different…. In a word, we differ [from non-Jews] in our views and in our mode of thinking in many cases as much as we differ in our features.”
The use of “race” as a positive means for self-description among American Jews has not been well documented by historians and, given the contemporary implications of the term, most likely comes as quite a shock to the modern reader. Even more surprising is the fact that this self-description was employed by Schindler, one of the most radical exponents of nineteenth-century Reform Judaism, a movement usually seen by scholars as having distanced itself from strong expressions of Jewish particularism in its attempt to adapt to the American setting. What Schindler’s remark testifies to, however, is the pervasive use of racial language as a means for Jewish self-definition in late-nineteenth-century America, even among those most anxious to take their place in American life. By “race” nineteenth-century Jews meant something different from “ethnicity” in its present usage. Their conception of jewish distinctiveness was one rooted not in cultural particularity but in biology, shared ancestry, and blood. Such overt racial discourse has usually been treated by modern Jewish historians as the province of antisemites, yet racial language also served as an attractive form of self-expression for Jews. American Jews drew comfort from a racial self-definition because it gave them a sense of stability an a time when many familiar markers of Jewish identity were eroding. Despite its strong biological thrust, the racial definition of Jewishness did not impede Jews’ identification with American society and institutions during these years. Because non-Jews of the period generally saw the “Jewish race” in a positive light and defined it as part of the white “family” of races, Jews had few reservations about defining their communal bonds in racial terms. Race, then, fit the needs of Jews to define themselves in a changing social landscape, allowing for emotional security and a degree of communal assertiveness without threatening their standing in the larger white world.
Back then jews not only acknowledged the biological reality of race, but proclaimed their own distinctive racial identity. They did so for the same reason they ever do anything – because they saw it as good for the jews. As Goldstein put it, it “fit the needs of jews” “in the larger white world”. If and when the jews change their attitude toward race again, it will be because their need has changed, not their reason.