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Race and Jews – Part 7

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Concluding this brief series with some odds and ends, reviewing and connecting what has been covered with a few new points.

Eric Goldstein’s book, The Price of Whiteness: Jews, Race, and American Identity, documents and tries to explain, from a jewish point of view, the complete about face in attitudes about race which occurred during the 20th century, specifically the shift jews made among themselves. Our concern is how they have since manipulated Whites to toe their “anti-racist” line.

During the 19th century and into the 20th Whites were just beginning to appreciate the depth and breadth of their roots, their biological relationship with each other, but also to recognize their common parasite. They were beginning to appreciate just how biologically and psychologically distinct and implacably alien and hostile the jews are and have always been. How the jews have in fact insisted upon being and remaining this way.

This growing understanding of their roots, this racial consciousness, was not fabricated out of nothing, but was based on evidence gathered from study and research – archeology, linguistics, biology. It was spreading not only among the elite, the intelligensia, but was beginning to trickle out to the masses too.

In the first half of the 20th century Madison Grant’s Passing of the Great Race and Lothrop Stoddard’s Rising Tide of Color were popular books. White understanding of race was increasing.

In 1933 the national socialists took power in Germany, and for the first time a White European government officially and definitively answered the question, “who is us”, and pursued policies guided by the principle, “what’s best for us”, racially. Expressing a collective group-consciousness that for the first time approximated (and took into account the competitive and adversarial nature of) the kind of collective awareness of identity and interests that the jews had been practicing for millenia among Europeans.

Even before this, before this racial consciousness had fully coallesced into a national socialist government, those jews most aware of their collective interests recognized this burgeoning understanding among their host as a threat to the jews. They saw that jews embracing race was not going to be good for the jews in the long run.

Their efforts to thwart this rising consciousness pre-date the founding of national socialism. We’ve mentioned Franz Boas and Maurice Fishberg, whom were just two of the more prominent names among the many jews who ultimately co-opted and derailed race science.

By the time national socialism rose to power in Germany the jews had come to the consensus that race was definitely bad for the jews, and they were throwing all their efforts into an idea, a movement that would eventually be called “anti-racism”.

“Anti-racism” is a jewish contruct, though they have tried to generalize it and otherwise obscure this. As many Whites are beginning to realize, “anti-racism” is really just anti-Whitism. It is a movement, a perverse way of thinking about race that doesn’t abolish the idea of race, but simply inverts White consciousness – making White bad and non-White good. It was inspired and continues to be led and driven by jews who think that this is what’s best for the jews.

Let’s return one last time to Goldstein’s book, where he describes jewish attitudes in America during the first decade of the 20th century. Unlike their “anti-racism” today, back then jews openly identified themselves as a race, because they thought that was what was best for the jews. As Goldstein put it, race “fit the needs of jews” “in the larger white world”.

This bit, from page 107, is part of the discussion of Simon Wolf’s (the jew lobbyist who knew every president between Lincoln and Wilson) appearance before the Immigration Commission in 1909, where he was questioned by Senator Henry Cabot Lodge on the issue of whether jews are a race or religion. Wolf infamously denied their racial nature and instead conflated jewishness with religion.

In the wake of the hearing jews sympathetic to a racial view of jewishness denounced Wolf for what they saw as an abandonment of jewish pride before the commission, and took advantage of his poor performance to argue that his case had no defensible foundation. One rabbi wrote to the Jewish Exponent of Philadelphia that Senator Lodge was a better jew than Wolf, because he did not try to deny the existence of the jewish race. Zionists especially attacked Wolf’s efforts, arguing that if anything could stimulate anti-jewish sentiment, it was not the affirmation of racial identity but the “shifting, unmanly and undignified pretense of representatives of a people, who against fact and history, and against their own private convictions, disown the racial and national birthright.”

The Zionist source is reprinted in a book I mentioned briefly in Part 1 of this series, Jews and Race: Writings on Identity and Difference, 1880-1940. It covers roughly the same period and attitudes as Goldstein’s book, but offers less narrative and more in the way of original sources. Among them is an article from a 1910 issue of Maccabaean, There is No Jewish Race!, which contains the criticism of Wolf quoted above, and more, including this:

We believe we speak in the name of the entire jewish people when we say that the jewish people, native-born and naturalized in this country, are not ashamed to have themselves or their brethren classified as racial jews

As previously mentioned, the authors of Henry Ford’s The International Jew – The World’s Foremost Problem also discussed Wolf’s testimony. In October 1920 they wrote:

From the extracts given in this article, four matters become very clear:

First, the Jew is opposed to any restrictive legislation against his entrance into a country.

Second, the Jew is opposed to any racial classification of himself after he has entered a country.

Third, the Jewish argument to the Gentile authorities is that the Jew represents religion and not race.

Fourth, that at least one indication has appeared in which the Jew has one view to present to the Gentiles, and another which he cherishes among his own people, on this question of Race.

Another point might be made, as this: when the authorities disregard as untenable the argument of “religion, not race,” the Jewish spokesmen fall back on the fact that their organizations don’t want certain things and won’t have certain things—argument or no argument, commission or no commission.

The Jewish lobbyists had their way. There is no enumeration of Jews in the United States. There are 46 other classifications, but none for the Jew. The Northern Italians are distinguished in the records from the Southern Italians; the Moravians are distinguished from the Bohemians; the Scotch from the English; the Spanish-American from the Spanish-European; the West Indians from the Mexicans—but the Jew is not distinguished at all.

None of the other races made objection.

They were noticing certain consistent traits of the jews.

First, how the jews demand and often get special, unique, exceptional treatment. Contra Goldstein, there is no liability, no price connected to their privilege.

Jews demand that there be no restrictions on jews, effectively imposing restrictions on their host.

What seems to be duality, hypocrisy, or double standards, one story or standard for non-jews, another for themselves, is really just one standard: what’s best for the jews.

The International Jew was a well-known and popular book in 1920s America. It is valuable because it documents the White attitude about race and the jews at that time. But in many respects Ford and his TIJ writers were too optimistic, too conciliatory. They regarded the jews as peers, social and political equals, or at least saw them as having the potential to be so.

They maintained a pretense that they were trying to appeal to and influence the jews, and called for them to step forward and challenge their leaders. This was a weak rhetorical device that was more likely actually aimed at stirring their more “liberal”-minded White readers to resent the fact that jews were not showing any interest in participating in their “liberal” American project as peers, but were instead well aware of and committed to pursuing their own narrow identity and interests.

At that point in time Ford and Americans in general believed the Anglo-Saxon founding stock still ruled America, but were also generally unaware of the threat posed to them by the jews. A half-year after the piece above was published, the TIJ writers seemed to have come to realize that the conflict and its stakes were more dire than they had at first let on. In May of 1921 they wrote:

Yes, let it be agreed; if the Jewish idea is the stronger, if the Jewish ability is greater, let them conquer; let Anglo-Saxon principles and Anglo-Saxon power go down in ruins before the Tribe of Judah. But first let the two ideas struggle under their own banners; let it be a fair struggle. It is not a fair fight when in the movies, in the public schools, in the Judaized churches, in the universities, the Anglo-Saxon idea is kept away from Anglo-Saxons on the plea that it is “sectarian” or “clannish” or “obsolete” or something else. It is not a fair fight when Jewish ideas are offered as Anglo-Saxon ideas, because offered under Anglo-Saxon auspices. Let the heritage of our Anglo-Saxon-Celtic fathers have free course among their Anglo-Saxon-Celtic sons, and the Jewish idea can never triumph over it, in university forum or in the marts of trade. The Jewish idea never triumphs until first the people over whom it triumphs are denied the nurture of their native culture.

Judah has begun the struggle. Judah has made the invasion. Let it come. Let no man fear it. But let every man insist that the fight be fair. Let college students and leaders of thought know that the objective is the regnancy of the ideas and the race that have built all the civilization we see and that promise all the civilization of the future; let them also know that the attacking force is Jewish.

That is all that will be necessary. And it is against this that the Jews protest. “You must not identify us,” they say, “you must not use the term ‘Jew'” Why? Because unless the Jewish idea can creep in under the assumption of other than Jewish origin, it is doomed. Anglo-Saxon ideas dare proclaim themselves and their origin. A proper proclamation is all that is necessary today. Compel every invading idea to run up its flag!

Throughout TIJ we find not only various aspects of jewish influence described but also jewish personality traits. They identified the jews as a race with persistent, collective, racial traits.

One of those characteristic traits is how jews alternate between openly announcing themselves and bragging about their influence, and yet also disguise themselves and deny their powerful influence. This is no mystery. They do whichever is good for the jews in a given situation.

Another characteristic trait is how the jews swarm collectively to self-righteously attack those who take notice of their activities and oppose them. Ford too was subjected to this treatment, and it continues to this day. Some examples of jewish attitudes are attached as “Editorial Reviews” to the bookseller Amazon’s page for The International Jew:

A Message from the Anti-Defamation League

The International Jew, authored by Henry Ford, is blatant anti-Semitism. It portrays Jews as monolithic, malicious schemers plotting to control the planet. “If there is one quality that attracts Jews, it is power,” the book states. “Wherever the seat of power may be, thither they swarm obsequious.” It does not portray Jews as individuals but as a single-minded, calculating cabal. Conflict among Jews, no matter how real, is painted as a sly trick, part of the Jewish plot. The book blames nearly all the troubles it saw in American society of the time on Jews. “Whichever way you turn to trace the harmful streams of influence that flow through society, you come upon a group of Jews,” it claims. Even problems with the “national pastime” are attributed to Jewish influence: “If … fans … wish to know the trouble with American baseball, they have it in three words … too much Jew.”

Never mind baseball. The trouble with America, then and now, is too much jew.

Note how jews seem to relish criticism, how they so eagerly repeat it, without denial. Instead they embellish and distort their critics in a telling way that reflects their own view of the world around them. Theirs is a world populated not with individuals but with jews mindlessly antagonized by “anti-semites”, a single-minded, calculating cabal of malicious schemers plotting to control the planet.

The jews blame all the troubles of jews then, now, and into the future on “anti-semitism”. And yet what they call “anti-semitism” is simply anti-parasitism, the host’s recognition and resentment of jewish infiltration, manipulation and exploitation. It is a reaction to the harm caused by the jews pursuing their own interests.

Interestingly, jewish anti-“anti-semitism”, combating their host’s anti-parasitism, pre-dates their “anti-racism”. Today these two things are seen as connected, with “anti-semitism” being a special form of “racism”, a specific awareness of the jews as racially distinct and hostile.

A second review at Amazon is more of the same. Because the jews ultimately prevailed over the fair-minded Anglo-Saxons with fraud they still can’t be honest about what they did. Instead they malign Ford, faulting him for thinking and behaving as they actually do:

The best lesson one can draw from this book is that being a great industrialist does not necessarily convey expertise in other subjects. The International Jew began as a four-volume set of pamphlets, published by Henry Ford in the 1920s, in which he attempted to justify his anti-Semitic views by couching his beliefs not as racism but as “fact.”

What follows is an unwieldy and meandering set of essays in which Ford uses pseudo-science and third-rate sociology (as well as talk of conspiracy and “ancient prophecy”) in an attempt to scientifically prove that “the Jew” is the biggest problem holding the world back.

If something nice can be said about this book, it’s that Ford is absolutely thorough in his accusations–perhaps an illustration of the kind of attention to detail that made him rise to such heights as a businessman. In his essays, he accuses the Jewish people of just about everything under the sun: fomenting Communism, gambling on baseball, making “Jewish Jazz” our national music, even conspiring with Benedict Arnold. Ford may have done as much as anyone in history to propel American industry into the future, but his anti-Semitic ramblings would have us stepping back into the Dark Ages.

Here at the end I’d like to take the opportunity to point you to two brief but authoritative and well-presented explanations of the jews and race.

The first is a ten-minute video presentation by David Duke. Duke approach comes across as a contemporary version of the early TIJ, at least in his laying out of the facts and can’t-we-all-just-get-along attitude. Duke primariliy cites jews on the religion versus race question, and points out jewish hypocrisy in their attitudes about race and racial purity.

Kevin Strom’s recent podcast, Jewish Weakness, also discusses the jewish race and religion, but lays them out and puts them together in a way that provides a more complete understanding.

Strom asks, “Who are these people? And why do they do the things they do to us? The answer can be found in Jewish genes and Jewish memes.” He notes:

Thus we see that the memes of Jewish peoplehood began with lies — and it is my contention that these memes, these lies, have had a race-formation effect on those who adopted them, and that this race-formation effect has continued to operate even after the incorporation of non-Semitic genes into the Jewish gene pool.

No, the essence of Jewishness is the special “us versus them” mentality which is formalized in their Chosen People myth and which was necessary for their survival as a tiny group among the teeming masses of Egypt, Babylon, Rome, and America.

The key is this: In the first place, early Jews were those Semites to whom the ethnocentric and genocidal memes of what we now call the Old Testament were attractive. So even at the very earliest period at which Jews appear, we have a select, distinct, and peculiar group. Then, for thousands of years, the Jews were subjected to a rigorous process of genetic selection.

The Jews perceive any reaction against their presence in the host nations as persecution, and from their point of view perhaps it is persecution, since our reaction is against the only way of life they know, that of a parasite attached to a host. Our interests are irreconcilable.

To protect themselves from any reaction from the host population, the Jews promote the doctrine that there is no difference among the races, although among themselves they cherish the doctrine of not only the superiority but the actual divinity of their race.

The key, I think, is perception, which is to say consciousness. Strom’s conclusion:

The difference is that today the venue for Jewish exploitation and overt and covert rule is not just France or England or Palestine, but half or more of the civilized world. It is a global phenomenon and the burgeoning reaction to it is also global. There will be nowhere to “disappear to” this time. It’s probably true that “the 1%” is 99% Jewish, but that’s a lot less of an advantage when everyone knows it.

Joe Sobran observed in 1996 that:

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.

“Paralyzing”, and other such words people choose when they describe the jewish problem, indicate the host-parasite nature of the problem, even when it is not consciously acknowledged.

The furtive power of the jews is the apparent paradox to which Sobran refers. The two concepts – furtiveness and power – seem at odds, but are not really. Furtive power is another way of saying illegitimate or unpopular power. A power whose strength lies in remaining unrecognized and thus unopposed. The most pliable host is an unwitting host. The jews control the media because they must in order to survive as a collective, in order to put their ideas, their consciousness of their interests into their hosts’ heads. Also, to ensure that their host remains otherwise unaware, unconscious of its own interests. Unconscious of the manipulation and exploitation. Unconscious of the grievous harm being done by the jews.

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Race and Jews – Part 6

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The jews have infiltrated, manipulated, exploited and outlived every nation, empire and civilization in Europe and the Middle East for millennia. The jewish problem is an old problem. The racial character and nature of the jews is not something Europeans only first noticed in the 15th century with the Purity of Blood Statutes in Spain. We’ve previously addressed what contemporary twits have to say. This time we’ll review some observations of jewish racial character – the personality traits characteristic of the collective – which date back more than two thousands years into the past.

Cicero, a Roman statesman during the 1st century BC, remarked:

The Jews belong to a dark and repulsive force. One knows how numerous this clique is, how they stick together and what power they exercise through their unions. They are a nation of rascals and deceivers.

Tacitus was a senator and a historian of the Roman Empire during the 1st century AD. In The Works of Tacitus, Volume 4, published in 1752, Thomas Gordon wrote:

Concerning the jews, he followed the tradition and accounts current amongst the Romans. He tells you what different relations there were, and neither adds any thing, nor misrepresents things maliciously. It was an obscure State; generally enslaved by some greater power; to the Assyrians, Egyptians, Grecians and then to the Romans, and condemned by all, as much as they themselves hated all. They had not common mercy or charity toward the Gentiles and uncircumcised; and being persuaded that the Almighty loved only themselves, they fancied that he abhorred, and therefore they abhorred, the whole human race besides : So that it was said by Tacitus too truly, “adversus omnes alios hostile odium.”

This is a well known phrase amongst scholars, and has appeared in many variations since. What Tacitus was saying was, “they hate and are hostile to all others”.

Notices of the Jews by the Classic Writers of Antiquity, published in 1870, John Gill notes that Tacitus had described the laws of the jews as “hostile to men, and calculated to inspire the jew with hatred and opposition to the rest of mankind”.

Strabo, a Greek geographer during the 1st century BC was another ancient observer who noticed the jews. I found Strabo’s wisdom embedded in a broader account provided by William Pierce in 1998, How It Fits Together:

The world’s 14 million Jews think and act like one big family — even though, like most families, they do a lot of arguing and squabbling among themselves. They go to different synagogues — Orthodox and Conservative and Reform — or to no synagogue at all. There are atheist Jews, and there are Jews who have converted to Christianity. There are capitalist Jews and communist Jews, homosexual Jews and heterosexual Jews. There are rich Jews and middle-class Jews and even a few poor Jews, but despite this apparent diversity they do a better job of cooperating with each other and looking out for their common interests than any other ethnic group in the world.

Why is this? Why are Jews more racially conscious than anyone else? Why are they so much more ready to collaborate with each other than members of other groups? Part of the reason is in their religion. It is an ethnocentric religion, a racist religion. Whereas Christianity and Islam, for example, are universalist religions, religions for anyone who chooses to believe in them, Judaism is not. Judaism is a religion only for the Chosen People, only for the circumcised sons of Abraham. Jews are defined in terms of their bloodline, not in terms of their faith, which is why non-religious Jews like Freud or Trotsky or even Marx, the father of atheistic communism, are considered just as much Jews as the most pious synagogue-goer, with sidelocks and yarmulke. The non-religious Jews don’t believe the hocus-pocus in their Torah, or Old Testament, but they nevertheless are steeped in the folklore and traditions of Judaism. They are as familiar as their religious cousins are with the claims that Jews are a Chosen People, destined to own all of the world’s wealth and be waited on hand and foot by non-Jews. And they are familiar with the tales of persecution, from the time of the pharaohs until the time of Hitler: with the tradition of being universally hated by all the other peoples of the world — which is why they believe they are justified in avenging themselves on non-Jews whenever they have the opportunity.

This tendency of the Jews to stick together, always to favor their fellow Jews over non-Jews, and to work for the interests of their tribe instead of just for their individual interests is a fact: a very enviable fact. It is the primary reason for their extraordinary level of wealth and power through the ages.

You know, there are clubby little groups of White men who cooperate with each other to advance their interests. But those interests are personal and individual, not racial or even tribal. And virtually all of the really influential groups of this sort — the Council on Foreign Relations, for example, or groups of very rich and powerful men, corporate bosses or bankers, are in fact heavily larded with Jews. They’re not racial groups at all, even if they don’t have any Blacks or Chinamen in them. They’re simply special-interest groups, whereas the 14 million Jews of the world form a huge, self-conscious racial-interest group. They really are unique in this regard.

I wish that our people had the same degree of racial consciousness the Jews do. The Jews understand the power of togetherness. Most of our people don’t. And this is largely the reason why we’re in the mess we’re in today.

The second thing for us to understand about the Jews is their very unusual mode of existence, living nearly everywhere as a small minority among other peoples. If one looks at their history in the Biblical period, they were at most times a people on the move, living as strangers and aliens among other peoples, getting kicked out of one place after another, always on terms of enmity with the Gentile host population. Only for a little over 400 years, from approximately the time of King David until the Babylonian conquest, did they really have a national existence in the ordinary sense of the word, with geographical borders.

When the Babylonians dispersed the Jews throughout the Middle Eastern and the Mediterranean world in the middle of the sixth century BC, the Jews adapted amazingly well to being a minority everywhere and a majority nowhere. Five hundred years later, in the first century BC, the Greek writer Strabo commented: “The Jews have penetrated every country, so that it is difficult to find any place in the world where their tribe has not entered and become dominant.” Note those words: “There is no place where they have not become dominant.” The great geographer and historian Strabo was not the only scholar of the ancient world to make that observation about the Jews. The Jews became dominant by accumulating a substantial portion of the wealth of every country that they infiltrated. And they accumulated their wealth by collaborating with each other and preying on the host population. Their collaboration was based on their racial consciousness, on their conviction that they were a distinct and unique people, superior to the people among whom they lived and deserving of whatever they could take away from their hosts. The Jews in Rome did not think of themselves as Romans who happened to believe in Judaism, but as Jews who happened to live in Rome. And the same for every other country where they lived.

With the sort of attitude and behavior the Jews had they were bound to be hated by everyone — and they reciprocated. The Jews regarded the hatred they had for their hosts as justified, just as they considered deceiving and exploiting their hosts to be justified; but their hosts’ hatred of the Jews they regarded as “bigotry” and “persecution.” Their history is a chronicle of one “persecution” after another, right down to modern times. During the Middle Ages they were kicked en masse out of every country in Europe, repeatedly. They pretend today that this supposed “persecution” was the result of religious bigotry on the part of their hosts, but in fact it was simply self-defense on the part of their hosts, the same sort of reaction to their presence that the Egyptians and the Greeks and the Romans and everyone else in pre-Christian times had had. And it was this barrier of hatred between the Jews and the rest of the world which made it possible for them to maintain their identity and their sense of racial self-consciousness.

We return again to Eric Goldstein’s book, The Price of Whiteness: Jews, Race, and American Identity. We left off last time in CHAPTER 4: “WHAT ARE WE?”: JEWISHNESS BETWEEN RACE AND RELIGION, page 110. Goldstein describes the private communications between jewish leaders in America. In 1909 these leaders feared that race scientists were close to declaring the jews a non-White race, and so they conspired to:

enlist the help of an anthropologist in order to get “a very strongly worded declaration as to the practical identity of the white race,” one that would presumably leave no doubt as to the whiteness of Jews.

During the first two decades of the twentieth century, Columbia University Processor Franz Boas was the best known anthropologist of Jewish origin in the United States. Boas shared the concern of the Jewish communal elite about racial nativism, but his preference to identify as a German American rather than as a Jew prevented him from engaging too directly in Jewish defense efforts during these years. Instead, Boas worked to discredit the centrality of race in evaluating human capabilities, arguing that differences between groups–including those between blacks and whites–were heavily influenced by environmental factors. Because these ideas contradicted the overwhelming consensus about the importance of racial differences in the United States, however, they offered little to Jewish leaders hoping to win acceptance for their group in white America. As a scholar who was well integrated into the non-Jewish world, Boas could freely advance such oppositional theories. But for Jews struggling to overcome their uncertain racial status, it was much harder to build their case for inclusion on ideas that undermined the basic assumptions of the larger society. To soothe white Americans’ doubts about the “Jewish race,” they would have to affirm the basic distinction between black and white.

The scientist who took up this challenge was Maurice Fishberg, one of the leading scholars of Jewish physical anthropology at the turn of the century, and the only American to devote himself significantly to such research.

I’ve examined Franz Boas in some detail previously. What Boas and his disciples did was adopt the mantle and authority as objective scientists while replacing research with outright fraud and just-so stories about culture.

Fishberg laid out his line of argument in a book titled, The Jews: A Study of Race and Environment, published in 1911. The jews did not see it as good for the jews. Page 114:

In denying any far-reaching racial distinctiveness and identifying Jews with other American whites, Fishberg had provided a scientific basis for the claims of Jewish leaders. Unlike other Jewish spokesmen, however, he pursued his conclusions with a rigid scientific consistency that was unable to make room for any lingering attachment to the notion of a Jewish race. In fact, because he had made the argument for the temporary, artificial nature of Jewish difference so rigorously, he discounted not only the Jewish racial distinctiveness but almost every form of Jewish particularity.

By taking the denial of Jewish racial difference to its logical conclusion, Fishberg failed at satisfying the contradictory needs of American Jews, most of whom ultimately wanted to be accepted in white America without giving up their own distinctive racial identity. This failure was apparent in the almost universal condemnation the book received in Jewish circles.

Fishberg argued that the jews were not a “race, creed or nation” but simply a “social phenomenon”. Page 115:

Horace Wolf, a Reform rabbi in Chicago, scoffed at Fishberg’s argument that the term “Jewish race” was a scientific misnomer. “What do we care that the laboratory masters have dubbed us in error,” he asked, “so long as our lives reflect our implicit belief in the continued existence of the Jewish people?”

If Jews found that race was an increasing liability and threatened to lump them with nonwhites, they also found themselves unable to break the emotional commitment they had to a racial self-understanding. The result was a constant stuggle with these two powerful impulses for inclusion and distinctiveness, one that led many acculturated Jews to assert their status as a religious group in public while privately clinging to a much broader racial understanding of Jewishness. In 1910, addressing the question “What Are We?” for a Jewish reading audience, historian Max Margolis summed up the collective frustration of American Jews by concluding that the Jews were “a great anomaly which cannot be classified according to accepted rules of definition.” In finding satisfactory terms for Jewish self-definition, complained another Jewish writer the same year, “we succeed to about the same extent as the man who sets out to square the circle or to prove that twice two are five.”

These “two powerful impulses for inclusion and distinctiveness” are exactly what parasitism needs to succeed. The parasite must infiltrate, manipulate and exploit its host, while being mindful enough not to attack or destroy itself.

The jews see themselves as a racially related group. They always have and always will. The euphemism they use for race today is “peoplehood”.

When the reality of race was something everyone acknowledged the jews openly talked about themselves in those terms. But as scientists began to understand the deep, biological nature of race, thus threatening to expose the jews, the jews came up with a two-pronged plan to meet the challenge. Both prongs involved co-opting race science (infiltrating and manipulating it) to make their seemingly contradictory case for inclusion and distinctiveness.

In the end the jews settled on Boas’ path – hijacking and derailing race science – first to minimize the significance of race, and eventually to banish any understanding of race as rooted, relatively immutably, in biology.

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Race and Jews – Part 5

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Amanda Bynes, a half-jewess celebrity with mental health issues and 3.5M followers on Twitter, twits:

Adolf Hilter tricked the germans into believing that jews were less than the germans and that they should be segregated and then killed

Nothing new or profound here, just another expression of the jewish narrative, specifically their holocaust narrative, a testimony to its utter pervasiveness. In this dominant, jewish view of history and morality, Germans and jews are distinct and unequal – it is the Germans, and Whites generally, who are less than the jews, with subordinate identity and interests.

Hitler and the national socialists offered German leadership to the German people, who naturally resented being ruled and harmed by jews. The jews have always thought less of the goyim. How many Germans were killed? How many Whites have been killed by Whites who have been tricked into war by the jews? The jews don’t care how many Whites died. All they care about is how many jews died. What’s more, they think that’s all anybody else should care about.

Last year’s Pew poll of jews reveals telling aspects of jewish identity. The table in the image above comes from the complete report. It indicates that the jews realize that the essence of being jewish is their persecution narrative, not religion.

The poll results were initially greeted by the jews in stereotypical fashion, as if the sky were falling on the jews. The truth is that the survey and their collective response highlight just how obsessesed jews are with their identity and interests, and those who aren’t are simply no longer counted as jews.

A recent article reiterates the point. More Dire Signs of Liberal Jewry’s Demise, J.J. Goldberg, The Jewish Daily Forward:

… a reanalysis of the data in last year’s Pew Forum survey … focus mainly on worrisome family patterns of non-Orthodox Jews. Fewer marry, those who marry have fewer children and those with children give them less Jewish education. The likely result — the signs are already visible — is that each successively younger age cohort is smaller than the one before, less Jewishly attached and less likely in turn to give their children a strong sense of Jewish identity.

The process produces degenerates such as Amanda Bynes, who melt into the White host.

Their calculations don’t include the Orthodox community, they note parenthetically, “because its overall family patterns are so different.”

“If Pew tells us anything,” Wertheimer and Cohen write, “it is this: judged by their ability to retain the allegiance of their young, foster a commitment to the group life of Jews at home and abroad, or even meet the elementary needs of survival, American Jews, whatever stories they continue to tell about themselves, no longer constitute a great community.”

Their solution: First of all, get more kids into Jewish day schools, which are depicted as the one sure fix for dissolving Jewish identity. They call it “tragic that day schools at every level have become largely the preserve of Orthodox Jews, with only small percentages of others choosing an immersive Jewish education for their children.”

This is common sense about education and its importance to group identity. The fact is that jews do teach their kids who they are, who their enemies are, to think of themselves as part of a group, to be loyal and committed to that group.

Another fact is that the jewiest jews have high birth rates and group consciousness:

It’s not that the Haredi streams are gaining popularity and attracting more Jews. Chabad, the Hasidic group that reaches out to non-Hasidic families, is the exception, so distinct that it’s listed as its own category with just 12,000 students, half of whom aren’t Hasidic. No, the streams of Judaism that are bursting at the seams are growing through high birthrates and strict self-segregation from everyone else.

How fast are they growing? Consider: Orthodox Jews comprise about 11% of the total American Jewish population of about 6 million, but they’re 27% of the 1 million children under 18. In New York City that figure is 60%. And nearly all that growth is in the black-hatted Hasidic and Yeshivish communities, not the Modern Orthodox.

Judaism probably isn’t at risk, but the worldly, liberal Jewry that emerged from the Enlightenment could be.

“Worldly liberal jewry” is not being taken down by anyone, and they’re certainly not taking the rest of jewry with them. They are, however, taking down Whites. “Worldly liberal jewry” focuses on infiltrating and manipulating Whites to keep the world safe for the more fecund core of jewry, which in turn focuses on spawning more of itself and more “worldly liberal jewry”.

Jews in America have been whining about their persecution and impending demise for more than a hundred years. To understand why, we return again to Eric Goldstein’s book, The Price of Whiteness: Jews, Race, and American Identity, page 19:

The Uses of Race

Under the pressure of the shifting social boundaries of the 1870s, the language of race became an attractive vehicle for self-expression among American jews and was used liberally in the weekly jewish press, in popular novels and magazines, and in the pronouncements of jewish leaders. The great appeal of racial language was its unique ability to capture the strong attachment of jews to jewish peoplehood, a feeling heightened during a time when many of the familiar markers of jewishness were receding. Because jews could no longer count on clear social boundaries to set them off from non-jews, they looked to race as a transcendent means of understanding and expressing the ties that held them together as a group. In short, racial language helped them express their ongoing attachment to the social dimension of jewishness even as the social distinctiveness of jews began to weaken.

In similar fashion, racial language also allowed jews to maintain their self-image as a persecuted people as they rose on the economic ladder and attained an unprecedented level of social acceptance. For Cyrus Sulzburger, editor of the American Hebrew, jewish racial identity could not be understood apart from the history of jewish oppression, which had deeply shaped the group’s character and bound its members more closely together. The racial distinction between “Semite” and “Aryan” had been “more clearly marked by reason of the….persecution which we have undergone,” he explained. “The story of those persecutions form us a peculiar legacy which stirs the blood and touches the heart of every Hebrew in a way that it can stir none else.” Many jewish commentators of the period developed this theme by arguing that jews’ experiences with persecution had imbued them with a heightened morality, a clearer sense of justice, and a greater appreciation for the suffering of others. While the “Aryan has stood for pillage,” editorialized the American Hebrew in 1884, “the Semitic race has stood for peace.”

The opposition between White/Aryan versus jew/semite/hebrew is clear here. A century ago jews saw “the language of race” as good for the jews, as an “attractive vehicle” that captured “the strong attachment of jews to jewish peoplehood”. Ironically, as part of their infiltration and manipulation of White Americans, jews embraced their racial distinctiveness to help assert their moral authority. Yet even then, decades before Hitler or their “holocaust”, the foundation of jews’ identity and claims to superiority was their persecution narrative. Then, as now, the “persecuted” jew moralizes, lecturing his White “persecutor” about how to serve the best interests of the jews.

Skipping ahead to CHAPTER 4: “WHAT ARE WE?”: JEWISHNESS BETWEEN RACE AND RELIGION, page 108:

Confronting Jewish Racial Origins

In defending endogamous marriage and opposing the government’s racial classification schemes, American Jews often relied on diversionary tactics. By trying to change the topic from race to religion, they aimed to protect their status as white Americans without having to directly deny their cherished “racial affinities.” As Simon Wolf’s appearance before the Immigration Commission demonstrated, however, such tactics fell flat in the face of direct questions about Jewish racial identity. This was precisely the problem American Jews confronted as questions began to arise among scholars and scientists about Jewish racial origins. In clarifying their place in American life, Jews had to have a coherent explanation as to how they fit into the larger story of human racial development. Yet the story of Jewish origins to which most jews of the period subscribed had significant potential to mark them as racial outsiders in white America.

During the nineteenth century the claim of “Semitic” origin had become something of a badge of honor for American Jews, allowing them to trace their heritage back to the dawn of civilization and take credit for laying the ethical foundations of Western society. By the early twentieth century, however, some Jews had become alarmed at the tendency of scientists, scholars, and popular commentators to attribute an African origin to the Semites.

Simon Wolf’s dissembling and its significance is better described in Henry Ford’s The International Jew. Wolf was a professional lobbyist for the jews who had been in contact with every president from Lincoln to Wilson.

The jews asserted their racial distinctiveness as a way of asserting their moral authority. It was just as Whites began to appreciate their racial distinctiveness from jews that the jews decided it would be better for the jews to abandon that argument and hijack and derail race science instead. Page 110:

Though dedication to the story of Semitic origins remained strong among many Jews, Jewish leaders did begin to see the importance of establishing their claim to whiteness scientifically. At the height of the controversy over immigrant classification in 1909, Jewish notables exchanged letters expressing concern about the increasing reliance of government policy on the work of race scientists, whom they feared were dangerously close to pronouncing the Jews a non-white race. While they had confidence that they could continue to dispute the racial classification of Jews on a political level, they were less certain of their ability to contest the authoritative voice of racial science. As Cyrus Adler of the American Jewish Committee wrote to his colleague Mayer Sulzburger, Jewish leaders needed to enlist the help of an anthropologist in order to get “a very strongly worded declaration as to the practical identity of the white race,” one that would presumably leave no doubt as to the whiteness of Jews.

The very title of Goldstein’s book, The Price of Whiteness, is another small lesson in jewish mentality. The implication is that jews paid in any way for their deliberate conspiracy to infiltrate, manipulate and exploit White Americans. The fact is that mistaking jews as “white” has cost Whites.

Age of Treason Radio

Race and Jews – Part 4

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A recent twit from Richard Dawkins to his 1.05 million followers (retwitted by 325, favorited by 498):

Biologists disagree over how, or whether, to define race. But there is NO sensible definition whereby either Judaism or Islam is a race.

This is intellectual sleight-of-hand, a word game in which Dawkins has substituted “judaism” for “jews”. It is the same trick the jews themselves use – emphasizing the ideological, the religious disguise, to distract from the biological, hereditary nature of the group itself. Dawkins is a world-famous biologist, specializing in evolution. He is too intelligent to not comprehend the fallaciousness of this game.

He may have been trolling, intentionally mocking the fallacy. More likely he was lamely trying to defend himself from the jews and muslims who call him a “racist”. Jews deliberately conflate jewishness with judaism, encouraging others to do the same, but they also don’t hesitate to cry “racism”, because they understand better than anyone that their connection to each other is racial.

The pretense that jewishness equates to religion falls apart as soon as you start asking questions. Which religion? What about so-called “jews of no religion”? For a more detailed examination see Pew Polls Jews, as well as Jewish Crypsis – Religion – Part 1, Part 2, Part 3, and Part 4.

Kevin MacDonald’s article, Get into Twitter. Be Depressed., elicited a comment from James Reinfeld calling attention to my recent work:

Tanstaafl at Age of Treason is doing podcasts on intellectuals such as Francis Parker Yockey and their thoughts – or really their lack of adequate thoughts – on the Jews. The impression I get from these confirms the frustration I had myself in looking up the wise old men of the white race for thoughts that might help us in this crisis.

A pithy summary. I’m also disappointed with the feeble criticism of wise old “anti-semites” like Wilhelm Marr.

Before Kevin MacDonald, no one knew anything about the Jews, and the danger to whites as whites. Attempts to grapple with a Darwinian challenge using theological mental tools, passing references to Jewish attitudes and habits with no development on the potential danger they posed and no advice on how whites should defend themselves as whites, or at most inclusion of Jews on lists of alien peoples who really posed nothing like the same threat – these just didn’t cut it. Nor is there guidance to be had in hyper-nationalist perspectives, that had no notion of whites as an endangered in-group, and rather saw some particular nation as in competition with all others (merely including Jews).

Jews are and have been conscious of themselves as a collective with shared interests and enemies, while we have been unconscious. This has given Jews an enormous advantage over us.

From the publication of the Culture of Critique trilogy and the additional material that followed, we can say that at least tiny numbers of whites had for the first time a matching awareness. That’s quite new. Really, it’s a 21st Century phenomenon only.

Kevin MacDonald is a refreshing exception amidst the cowardice and ignorance that prevails today. MacDonald’s analysis is both comprehensive and coherent, but the general thrust – that the jews are biologically alien and conspire to advance their own interests, against the interests of their White hosts – is not new.

Many Europeans have seen the jews for what they are – implacably alien, harmful, an existential threat – especially since the Enlightenment. In Germany the National Socialists, the “nazis”, understood the jews in this way, and organized to defend themselves.

Reinfeld’s point about “hyper-nationalist perspectives” is that it plays into the divide-and-conquer tactics jews use. If Americans, Britons or Russians had awakened and recognized the jews as the Germans did then World War II might have been averted, or at least the jews might have lost. At any rate the world would be a very different place today.

Andrew commented on the previous installment:

I am unsure about the degree of Jewish self-deception versus conscious deception. I tend to side with Dr. MacDonald here. On the micro level, I am sure they know very well that they are slithery and deceptive in their conduct. But on the macro level, I think there is a lot of self-deception at play.

. . .

I see their need to destroy Europeans as an emotional compulsion that they are mostly not self-aware of. A circumspect, self-aware, not self-deceiving organism would not be hell-bent on destroying its host (or undertaking the other ultimately self-destructive policies that we see).

Note how difficult it is to believe that the jews are self-destructive and contrast this with the premise of the suicide meme, that Whites are inherently self-destructive. The truth is that no organism evolves to destroy itself.

Jews, like any group, exhibit a range of behaviors. Applying their favorite adage to their primary concern we could say, “Two jews, three opinions about what’s best for the jews.” Whites should be wondering whether it’s good for Whites that any jews are free to run around, pretending to be White, telling Whites what to think and do, regardless of whether all jews are hell-bent on destroying Whites, or why.

On the one side are jews like Tim Wise. Wise’s “White Like Me” shtick serves as the barest disguise for a resentful mischling who is quite literally hell-bent on destroying Whites.

On the other side are jews like Lawrence Auster. Auster was the quintessential “good jew”, a self-professed Christian convert, (neo-)conservative, and race realist. Like Wise, Auster insisted that jews are “white”, though only because he was hell-bent on defending the jews, and thought Whites could still be of some service to this end.

As I wrote in On Jewish Deception:

Self-deception, in its most literal sense, is about lying to oneself to protect oneself. It is a personal mechanism for dealing with a personal problem – avoiding mental anguish by mentally avoiding reality.

The primary problem for Whites is not in trying to distinguish between jewish deception or self-deception, it is White denial, the propensity of Whites to deceive themselves, to imagine ways to avoid facing the harm and pain caused by jewish deception.

“It’s not the jews! There is no jewish conspiracy. That’s just craaaazy talk.” This line of thinking is strongly and constantly encouraged by the jews. It is a line eagerly adopted by those who wish to avoid the very real pain the jews readily inflict on those who refuse to accept it.

Speaking of conspiracy, let’s return to Eric Goldstein’s book, The Price of Whiteness: Jews, Race, and American Identity, page 16:

Race as a Framework for American Jewish Identity

Jews had long been understood as a “race” in Western societies. According to Yosef Hayim Yerushalmi, racial terminology was applied to the Jews as early as the fifteenth century, when Purity of Blood Statutes were enacted in Spain to restrict Christians of jewish descent from holding certain privileges. By the mid-nineteenth century, the opposition between “Aryan” and “Semite,” which had grown out of the study of philology, had become an orthodoxy of racial science in Europe. In America, however, where racial theories grew in response to a history of colonization, slavery, and westward expansion, Jews did not become a primary focus of racial discourse. White Americans spoke of the Anglo-Saxon heritage that had endowed them with a talent for good government and contrasted themselves to African Americans, Native Americans, and other peoples of color. But despite the national preoccupation with these groups, by the mid-nineteenth century there were also a number of European immigrant populations—mainly the Irish, Germans, and Jews – who began to be referred to in racial terms as they became more prevalent on the American scene.

The evidence of just how distinct jews are from Europeans is in archaeology and biology as well as philology. This is beside the fact that jews are most clearly distinguished by the way they distinguish themselves. It was the collective behavior of jews and their quick rise to power that alarmed White Americans and distinguished them from other immigrants.

The “Purity of Blood Statutes” are also known as Limpieza de sangre. The Iberian Reconquista and Inquisition is one of many instances in history, better known than most, where jews were at least partly exposed, recognized for what they are: racial aliens living among and preying upon their hosts. As MacDonald put it:

Fundamentally, the Inquisition should be seen as a defensive reaction to the economic and political domination of these “New Christians.”

Jews have long been understood as a race because it fits reality. This understanding didn’t start in Spain or 19th century America. It started when the jews started. Even today jews euphemize their racial nature as “peoplehood”. They see themselves as a people connected by heritage, by genetic descent – a connection that transcends language, religious beliefs, or current place of residence.

Goldstein’s book could just as well have been titled “White Like Us”. Reading between the lines we find an expose of jews hyper-conscious about identity, obsessed not only with how best to see themselves, but how to best manipulate others into seeing them.

Age of Treason Radio

Race and Jews – Part 1

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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.