Tag Archives: jewish influence

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Some Thoughts on Irmin Vinson

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I bought a new book last weekend. While I have not yet finished it, what I have read so far is absolutely wonderful – a clear, sensible examination of topics that many White advocates consider difficult or imprudent to discuss.

The book is Irmin Vinson’s Some Thoughts on Hitler & Other Essays. The promotional blurb reads:

Why are we subjected to more anti-Hitler propaganda today than during World War II?

Why are white nations blanketed with Holocaust memorials, even countries where the Holocaust did not take place?

Why do most people know how many Jews died during World War II but have no idea how many non-Jews died?

Irmin Vinson’s Some Thoughts on Hitler and Other Essays is a book about propaganda. Vinson explains how the organized Jewish community uses the memory of Adolf Hitler and the Holocaust as weapons to stigmatize the patriotism and ethnic pride not just of Germans, but of all whites, including those who fought against Hitler.

Vinson explains how this spurious white guilt and self-hatred has been used to break down white resistance to multiculturalism, miscegenation, affirmative action, and the invasion and colonization of white homelands by non-white immigrants—trends which, if not reversed, will lead to white extinction.

In these clear, rational, and highly readable essays, Irmin Vinson exposes and demolishes this insidious propaganda, clearing the way for the reemergence of white pride and patriotism. Some Thoughts on Hitler will change more than your view of the past; it will also change your understanding of the present—and of our destiny

See also Kevin MacDonald’s Foreword.

Vinson’s long essay titled Holocaust Commemoration forms the core of the book. I do not recall reading this essay previously, but passages like this one made me wonder if I must have:

The public discourse of the Jewish Holocaust is incoherent: it speaks in the universalist language of tolerance and inclusion, while justifying Jewish particularism in Israel; it claims to find in stories of Jewish wartime suffering distinctively Jewish humanitarian lessons, applicable to everyone everywhere, while borrowing them from the historical religion of the West; it teaches human brotherhood, while elevating the suffering of Jews far above all other suffering; it commemorates Jewish powerlessness, while demonstrating Jewish power. But beneath all its deceptions and contradictions lies the message of broad Western responsibility for German mistreatment of Jews, a special culpability which Rabbi Eliezer Berkovits, a self-styled Holocaust theologian, has called “the measureless Christian guilt toward the Jewish people.” [6]

Institutionalized Holocaust commemoration in the United States presupposes that White Americans are notably deficient in the various moral qualities that Holocaust remembering purportedly inculcates, whereas Jews, owing to their group experience of nazi persecution, are the appropriate teachers of necessary lessons in racial tolerance. Those peculiar meanings did not, needless to say, arise unaided from stories of German atrocities against European Jewry. The truth of our collective guilt required an aggressive reinterpretation of the Second World War, an assault on the moral legitimacy of the Western nations that fought and won it. Through a remarkable transformation, the Allied victors have become co-agents in the crimes and alleged crimes of the regime they defeated, and the war itself has been reimagined as a Judeocentric moral test, which all of us conspicuously failed. Our measureless guilt, together with the entire edifice of Holocaust commemoration erected upon it, is a doctrine of moral equivalence projected back into the past in order to shape the present.

Vinson fleshes out and hammers home the points I only tersely outlined in A White Guide to the Jewish Narrative. Beside jewish morality and the holocaust narrative, touched on above, Vinson identifies an early example of the generalization of the jewish narrative to “minorities” and the racial aggression behind it:

An Early Holocaust Lesson

In 1944, as the war in Europe was drawing to a close, Jewish playwright Arthur Miller, then in his late twenties, sat down to write Focus, his first and only novel. [7] It would be a critical moral fable about his fellow Americans, for Miller did not share the heroic self-image and traditional patriotism that characterized most other Americans during the war years. Focus, published in 1945, would be an imaginative elaboration of a very simple thesis: being a Jew in Roosevelt’s America was like being a Jew in Hitler’s Germany. In their irrational hatred of the Jewish Other, White Americans, the same White Americans who were then fighting fascism in Europe and the Far East, were no different from nazis.

Lawrence Newman, the novel’s WASP protagonist, is a corporate personnel manager whose quiet bourgeois world is permanently disrupted after he begins to wear eyeglasses, which strangely make him look Jewish, a dangerous liability in the America of Miller’s fertile imagination. Without glasses Newman is a gray-flanneled Episcopalian, a normal White American, despite his ethnically ambiguous surname; with glasses he is perceived and treated as a despised Jew, persecuted and even attacked by other normal White Americans, all of whom are racist and anti-Semitic, as Newman had been before he gained his factitious Jewishness. The novel’s organizing narrative conceit, that eyeglasses can turn an anti-Semitic Gentile into a Jew, conveys an obvious Judeocentric meaning: Lawrence Newman, in his culpable blindness to the intolerance that surrounds him, must first be seen as a Jew in order to see clearly. Thus in his new role as a reluctant Jew, now seeing and experiencing the world through the Jewish lenses conferred by his racial marginalization, Newman gradually discovers that his homogenous New York neighborhood, which had once seemed a benign social environment of communal amity, is in reality, beneath its placid surface, a seething caldron of xenophobia and hate, at least for anyone with the misfortune to be different, or in his case merely to appear different. “Behind these snug, flat-roofed houses,” Newman now perceives, “a sharp-tipped and murderous monster was nightly being formed, and its eyes were upon him.”

The novel’s historical context is central to its subject. In Focus the European war, depicted in our propaganda as a titanic struggle of good against evil, seems little more than a distant contest between two rival groups of pogromists, each nurturing its own “murderous monster” of racial hatred. In Europe German nazis conduct mass hangings of Jews, while at home angry anti-Semites, organized into the Christian Front, part of a large network of patriotic organizations spread across the country, beat Jews and rape Puerto Ricans as they await the return of the American military, who will then assume the lethal role of storm troops in driving Jews from America, beginning first in New York, the center of Jew-hatred. White America’s cleansing war against Jewry will begin, as an activist neighbor informs Newman, “when the boys come home,” since American combatants in the European war are at one with their German enemies in their implacable anti-Semitism.

In the political environment we now all inhabit, nothing in Focus is startling, nothing would be out of place in a sensitivity workshop or an anti-racialist educational exercise. The novel’s vision of a virulently racist America would have appeared radical in 1945; now it is commonplace, especially for young Whites immersed in a rigorous program of multicultural miseducation. Miller, alarmed by the failure of non-Jews to comprehend “the threatening existence of Nazism,” and unimpressed by the fact that many men of his age cohort were then dying in Europe fighting Germans, took it upon himself to teach an early version of what would eventually become the most insidious of the Jewish Holocaust’s numerous lessons, namely that pathological (“nazi”) hatreds lurk behind the West’s superficially civilized exterior. Whereas American wartime propaganda had, naturally enough, presented NS Germany as the moral antonym of the United States in particular and of the democratic West in general, Miller substituted a much different contrastive structure, placing innocent Jews on one side and lethally malevolent Whites on the other, with racial minorities like Blacks and Puerto Ricans in ancillary roles as occasional victims of White intolerance. This structure, which Miller may have been the first to discover, conflated Germans and their enemies in order to nazify White Gentiles as a whole. Focus was a thorough defamation of Euro-America for its endemic anti-Semitism and racial hatred, the purpose of which was to efface any significant moral distinction between ourselves and the propaganda image of the Nazi. Miller’s nazification required the Nazi as the acknowledged representation of evil, but his concrete targets were White Americans, who had not yet seen their own visible racial pathologies.

From this Vinson boldly infers:

An imaginative Jew writing before the liberation of the German concentration camps could arrive at nazifying Holocaust propaganda without the Holocaust, which suggests that the Holocaust does not represent events during the Second World War but rather reveals Jewish attitudes toward their benefactors. The Holocaust, as an idea, was latent Jewish racial aggression awaiting both a symbol and an opportunity to express itself.

Yes indeed. Likewise for the Six Million Holocausts phenomena.

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Weaponizing the Jewish Narrative

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Charles Krauthammer on Fox News Channel, Krauthammer: Israel ‘will strike’ Iran to ‘prevent a second holocaust’:

Unless something intervenes,” Krauthammer replied. “I cannot imagine the Israelis are going to allow Iran to go nuclear and to hold the Damocles sword over 6 million Jews all over again. Israel was established to prevent a second Holocaust, not to invite one.

Elliott Abrams in The Weekly Standard, Blaming the Jews—Again:

If you were an anti-Semite dedicated to spreading your hatred of Jews, what charges exactly would you make in 21st century America?

You would avoid the blood libel—too medieval to write of sacrificing Christian children to make Passover matzo. That kind of stuff circulates in Arab lands or Pakistan, but won’t sell in suburban America. And the “Christ-killer” material is also dated, what with Vatican II, Evangelical support for Israel, and the like.

There are two charges you would make. First, the rich Jews control our government. Second, those Jews are trying to push America into war so your sons will have to fight for Israel.

Following a long-established pattern, Krauthammer agitates for “something” to intervene on behalf of “6 million jews” to prevent a “holocaust”, while Abrams aids the effort by projecting his own jew-specific hate onto anyone who objects, blaming them for objecting.

Krauthammer is arguing that Iranians have to die for Israel. Abrams is arguing that Americans have to die for Israel.

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Six Million Holocausts

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The internet really is a wonder. Here’s a fascinating image I ran into on the internet. Using the New York Times search engine I was able to verify most of the dates and text. Links to all of the articles are presented in order below, along with links to free PDF downloads where they were available.

ZIONISTS’ MASS MEETING – Leaders in the Movement Arouse Enthusiasm at Cooper Union. A PLEA FOR HUMAN JUSTICE Israel’s Great Gift to Mankind Recalled — Dreyfus and European Persecution Mentioned in Convention. – Article – NYTimes.com, PDF

MORE DETAILS OF THE KISHINEFF MASSACRE – In Some Places Jews Managed to Defend Themselves. The Jewish Chronicle, of London, Charges the Russian Government with Responsibility for the Outrages. – Front Page – NYTimes.com, PDF

THE MACEDONIAN MASSACRES. – Letter – NYTimes.com, PDF

SENATE’S TRIBUTE TO HOAR. – Holds Memorial Exercises — Depew’s Estimate of Him. – Article – NYTimes.com, PDF (with another article)

What Maxim Gorky is Doing in Berlin – Article – NYTimes.com, PDF (with another article)

SLINGSBY CASE UP TODAY. – Legitimacy Contest Likely to be One of Longest Suits on Record. – Editorial – NYTimes.com, PDF

$1,000,000,000 FUND TO REBUILD JEWRY – Six Million Souls Will Need Help to Resume Normal Life When War Is Ended. LOANS WITHOUT INTEREST Committee of American Jews Lays Plans for the Greatest Humanitarian Task in History. 6,000,000 Jews Need Help. Outline, PDF

TELLS SAD PLIGHT OF JEWS. – Felix M. Warburg Says They Were the Worst Sufferers in War. – Article – NYTimes.com, PDF

BEGS AMERICA SAVE 6,000,000 IN RUSSIA – Massacre Threatens All Jews as Soviet Power Wanes, Declares Kreinin, Coming Here for Aid. – Article – NYTimes.com, PDF

ALDERMEN VOTE HITLER PROTEST – Board Calls on Washington to Take Persecutions Up With German Authorities. APPEAL FOR FUNDS MADE Meeting to Plan Relief Program Called by Joint Distribution Group for Sunday. – Article – NYTimes.com

GERMAN POET IS SAFE. – Else Lasker Schuler, Reported Missing, Is Located in Zurich. – Article – NYTimes.com (related, earlier article: JEWISH POETESS MISSING IN REICH – Else Lasker-Schuler and Others Have Disappeared Without a Trace, British Paper Reports. – Article – NYTimes.com)

Congress Defends Polish Jews. – Article – NYTimes.com

AMERICANS APPEAL FOR JEWISH REFUGE – Pro-Palestine Federation Asks Britain to Take a Strong Course in Holy Land. AIMS OF MANDATE CITED Petition Urges It Be Made Clear to ‘Turbulent Element’ That These Will Be Carried Out. – Article – NYTimes.com

JEWISH TEACHERS CHIDED BY ISAACS – Borough Head Tells Sectarian Group He Sees No Reason for Its Existence JASON DISPUTES HIS VIEW Association of 3,000 Defended at Luncheon-Civic Duty in School Work Is Urged Civic Responsibility Urged Jewish Tragedy” Pictu

NATION IS WARNED OF ANTI-SEMITISM – Dr. Hoffmann Is Fearful That Persecutions Abroad, May Spread to This Country SEES INTOLERANCE RISING Calls Upon Church to Meet ‘Challenge’ of Prejudice Here With Aggressive Action – Article – NYTimes.com

MASARYK TO WORK FOR ZIONIST CAUSE – Ex-Czech Envoy, Speaking at Washington Conference, Cites Need for Homeland ‘RANSOM’ PLAN DENOUNCED Rabbi Silver Assails Proposal for Settlements in Africa and in South America – Article – NYTimes.com

YOM KIPPUR ENDS IN PLEA FOR PEACE – Day of Atonement Sermons Bid Nations of the World Build a New Order 24-HOUR FAST IS CLOSED Ram’s Horn Blast at Sunset Terminates Ten Days of Jewish Penitence – Article – NYTimes.com

6,000,000 JEWS DEAD – Jacob Lestchinsky Estimates Reduction in Europe Since ’39 – Article – NYTimes.com

Schwartz Says Only 1,500,000 Jews Are Left In Europe as Result of German Murders – Article – NYTimes.com

I did not pay to download the more recent PDFs. From the ones I did examine it seems that whoever created the image cut and pasted and highlighted certain portions of the Times’ PDFs, but otherwise faithfully reproduced the contents. Long story short, the information in the image appears legitimate.

I think this is an invaluable image. For instance, it helps put the following article, just published by the Times on 14 February 2012, in proper context.

Study of the Holocaust Sees Growing Demand Among Overseas Visitors:

Seven decades after the Holocaust, with its survivors rapidly dying, the most systematic slaughter in human history is taking on a growing and often unexpected role in education across the globe. Yad Vashem alone, which opened its international teaching branch only in the 1990s, produces material in more than 20 languages, is active in 55 countries and puts on 70 seminars a year for groups of visiting educators.

And while many believe that to make a universal point it is important to teach the Holocaust in the context of other genocides — in Rwanda, Armenia and Cambodia — the trend at Yad Vashem is the opposite, going more deeply into the human details of the slaughter of six million Jews — most of them grim, some uplifting.

“We live in an era when young people know little and have big opinions,” said Dorit Novak, director of Yad Vashem’s International School for Holocaust Studies. “The Nazi regime wanted to erase any trace of the Jewish people. If you don’t understand that, you can’t understand the event. But paradoxically the more you delve into the facts and the particulars, the less uniquely Jewish and more universal it gets.”

Despite an ever more universal gloss on the Holocaust abroad, here in Israel there is concern among liberals that it has taken on too big a role in the national narrative, leading to a mentality of victimhood and siege.

A poll of Israeli Jews in 2009 found the only issue on which there was near-universal agreement was the need to remember the Holocaust. Citing that poll, Merav Michaeli, a columnist for the newspaper Haaretz, complained that “the Holocaust is the sole prism through which our leadership, followed by society at large, examines every situation.” She added that the way many Israelis view world events, “all our lives are simply one long Shoah.”

This was also the point made by Avraham Burg, a former speaker of Parliament, in his book, “The Holocaust is Over; We Must Rise from Its Ashes.”

He urged that on the campus of Yad Vashem there should be built an international court of crimes against humanity, adding: “Israel must leave Auschwitz, because Auschwitz is a mental prison. Life inside the camp is survival laced with guilt and victimology.”

Mr. Shalev, the Yad Vashem chairman, said the Holocaust should not be the sole source of Israel’s definition of itself. Still, he said, it was clearly an important element, adding: “The Holocaust does, in some way, hold our identity together. At the same time, the buildup of interest in the Holocaust around the world has created a growing awareness of genocide generally, and we have an important role to play in that.”

The Taiwanese studying here agreed. They said they would take home lessons they would apply to discrimination and even bullying on their campuses.

Mr. Paz Alcalde, the Spanish teacher, said he, too, believed that studying the details of one particular set of events was the best way for a larger point to emerge.

“I don’t see any dichotomy between the particular and the universal,” he said. “The history of the Holocaust is a history of real individuals and families, people with birthdays and dreams. Once you get to know them, their story becomes your story.”

Indeed. For more than a hundred years jews have been trying to displace our story with their own, making all our lives simply one long holocaust narrative.

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Charles Murray Misrepresents the Hostile Judaized Elite as a Friendly White Elite

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Charles Murray introduces his short article, Five myths about white people (alternate link), published by The Washington Post on 20 January 2012, by telling us what “our” problem is:

For decades, trends in American life have usually been analyzed through the prism of race, with white Americans serving as the reference point — comparing black unemployment with white unemployment, for instance, or the percentage of Latino high school students who go on to college compared with white students. Those comparisons are illuminating, but they neglect how that reference point itself is changing. Our understanding of white America is subject to a number of outdated assumptions that need rethinking.

Murray thinks up four relatively innocuous myths to take issue with before tripping and falling flat on the last:

5. White Americans are yesterday’s news.

You don’t need to see a young black family in the White House to understand that American demographics are changing. In the 2010 census, non-Latino whites made up 64 percent of the population, down from 69 percent in 2000, 76 percent in 1990 and 80 percent in 1980. In 2011, non-Latino whites for the first time constituted a minority of children under age 2 — the harbinger of a nation in which whites will be a minority. That’s no myth.

Yet, 45 of 50 governors and 96 of 100 U.S. senators were still non-Latino whites in 2010. Whites also were 92 percent of the directors nominated for Academy Awards between 2000 and 2011. They were 96 percent of Fortune 500 chief executives in 2011. The numbers are similar for other influential positions in U.S. society. At least for now, the rhetoric about the fading role of whites in American life outruns reality.

Murray makes the same point anti-White anti-“racists” make. To buy it, for good or ill, all you have to do is buy the most important myth of all – that jews are White. Acknowledging and dispelling this myth would shed further light on most of the myths Murray mentions, and especially the last. But Murray fails to account for it, even while he tries to brush off its consequences.

It isn’t possible to honestly discuss trends in American life, rethinking outdated assumptions, changing demographics, and disproportions in influential positions without mentioning jews. Murray compounds this lie of omission with an outright fabrication: Whites have nothing to worry about, because “whites” still control America. No outdated assumption. No rethinking necessary.

The big disconnect in the worldview of Whites like Murray, who so altruistically embrace jews as fellow “whites”, is that jews don’t reciprocate those warm feelings of solidarity. Jews distinguish themselves from Whites. They are focused on what’s good for jews, not Whites, and not even a hybrid “whiteness” which obligingly includes them. That’s why they go on and on about “anti-semitism”, not anti-Whitism. To the extent Whites like Murray do retain some measure of power, it is only by very deliberately not focusing on what’s good for Whites.

Facing these facts squarely, we can fairly state that it’s jews who are most overrepresented in influential positions in U.S. society. Beside that, it’s clear the anti-White rhetoric Murray so blithely dismisses is actually an expression of deep-seated anti-White animus coming from the very people he misrepresents as racial compatriots.

Murray has already made it clear that he is capable of distinguishing Whites and jews. He is also aware of jewish overrepresentation. In 2007 he wrote Jewish Genius to examine “one of the most obvious topics of all: the extravagant overrepresentation of Jews, relative to their numbers, in the top ranks of the arts, sciences, law, medicine, finance, entrepreneurship, and the media.” Murray’s explanation for this overrepresentation is intelligence, which he goes on to speculate was a product of generations of jewish endogamy.

Murray confirms the distinction with an obligatory regurgitation of the jewish version of history – faulting Whites for trying to defend their interests while lauding jews for advancing theirs:

The sparse representation of Jews during the flowering of the European arts and sciences is not hard to explain. They were systematically excluded, both by legal restrictions on the occupations they could enter and by savage social discrimination. Then came legal emancipation, beginning in the late 1700’s in a few countries and completed in Western Europe by the 1870’s, and with it one of the most extraordinary stories of any ethnic group at any point in human history.

Though Murray refuses to acknowledge it, today a hostile judaized elite treats Whites to savage discrimination. It’s one thing when an ordinary, relatively uninformed person naively mistakes jews for White. It’s another thing entirely when a White intellectual, well aware of the distinction, makes a big deal about it in one context, and pretends it doesn’t matter in another.

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A White Guide to the Jewish Narrative

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jewish morality

To most Whites morality is an entirely universalist notion. This means that, with some exceptions, if something is right or wrong then it is assumed to be right or wrong for everyone, everywhere, all the time. This notion of morality is reflected in Christian ethics as The Golden Rule. Universalist morality is one of the tenets of Western-style liberalism.

Jews have a more particularist notion of morality: Is it good or bad for the jews? If something is good for jews then it is right, otherwise it is wrong. Jews are also well aware that universalist-sounding rhetoric can bamboozle Whites into serving or at least acceding to jewish particularist interests.

It is this particularist morality that enables jews to unselfconsciously assert that Israel is for the jews but White countries are for everybody. Likewise that the jews are a people, but White is just a meaningless skin color or social construct.

Criticism of jews along these lines is often mistaken, sometimes intentionally, as an accusation of dual loyalty. As Joe Sobran once observed, dual loyalty would be an improvement (from either a liberal universalist or White particularist point of view).

the hate narrative

Jews tend to identify people they hate for specifically jewish reasons as jew-haters.

According to jews, anyone who comes into conflict with the jews must be to blame. Entirely. This blame cannot be explained in any way that leaves blame unassigned, because then some portion might be ascribed, even if only implicitly, to the jews. Thus the tendency to characterize anyone who vexes them as simply mentally or morally defective, driven to hate jews solely for the sake of hating.

the jewish version of history

A one-sided version of history entirely sympathetic to jews. This means that for any historic conflict with other groups or individuals, the non-jews are and always have been entirely to blame. In a nutshell: jews have always been the victims of horrible persecution and oppression at the hands of stupid, crazy, evil haters.

A corollary of this is the anti-White version of history: Whites have always been stupid, crazy, evil haters, persecuting and oppressing everyone else, and specifically jews.

the jewish guilt-trip

The use of any portion of the jewish and/or anti-White versions of history as an accusation, assigning collective responsibility and guilt to Whites. This is a form of psychological aggression – an attack on White self-worth and self-confidence, placing Whites on the defensive.

The purpose of such aggression is to gain concessions benefiting their own group – to promote or defend jewish power and interests.

the blood libel narrative

One specific jewish anti-White libel/story in the larger jewish version of history. This is the jewish claim that on multiple occasions Europeans killed jews who were accused of kidnapping and killing European children for their blood. Since the idea that jews could be guilty of anything is unthinkable, the Europeans must be the ones who were, and still are, guilty.

Oddly enough, according to jews themselves these accusations of bloody kidnap-killing recur across time and space, following jews wherever they go.

the holocaust narrative

Another jewish anti-White libel/story, the most prominent of all. This is the jewish claim that Whites killed (or otherwise aided and abetted the killing of) six million jews in gas chambers between 1939 and 1945. Today this narrative almost completely overshadows anything else that occurred before during or after World War II.

Over time the target of jewish accusations and guilt-tripping has broadened from the Nazis, to Germans (for not stopping the Nazis), to Europeans in general (for not more effectively opposing the Germans), to Whites in general (for restricting immigration, not joining the war in Europe against Germany soon enough, not making the bombing or liberating of prison camps a higher priority). Meanwhile, in an increasing number of Western countries, open dispute of the holocaust narrative is considered a violation of the law, punishable by fine or imprisonment.

the nation of immigrants narrative

Jews in diaspora are the archetypical nation of immigrants, thriving for millenia while regularly migrating from one host country to another. Well aware of this history, jews overwhelmingly favor open borders for all countries, except Israel. Virtually every jew has a story to tell about how their own family benefited from immigration, or was harmed because they couldn’t migrate freely.

In common use the term is an oxymoron used to idealize unrelated, hostile alien tribes colonizing countries founded and formerly controlled by Whites.

the jewish narrative

All together, the phenomena and attitudes described above, and more, constitute the jewish narrative, which is now the dominant narrative in Western society. The pervasiveness of the jewish narrative is a consequence of jewish influence in media, culture, and politics. This is in turn a consequence of jewish wealth and activism.

the jewish question

Prior to the Enlightenment Europe and Christendom were seen, by Europeans, as synonymous. Jews were seen primarily as members of an ancient religious sect who hadn’t yet gotten around to converting to Christianity.

In the late 18th century, with the fig leaf of religion shriveling, European intellectuals began to wonder aloud – Who are these rude, uncivilized, aliens who call themselves The Jews? Why do they behave as a nation within a nation? Whatever shall we do with them?

jewish emancipation

The jewish question was eventually answered by fiat, imposed from above by European political leaders who were sympathetic to and already in the process of assimilating with the jews. These leaders declared jews equal citizens and granted them full political equality. This process occurred in fits and starts, at various times and places in Europe, during the first half of the 19th century. In exchange jews were expected to drop their particularist identity, to stop being jews and assimilate.

Debate on the jewish question dragged on however. Europeans did not generally accept jews as social or racial equals, and jews did not generally abandon their jewish identity. As partially assimilated jewish intellectuals joined the debate, they turned it more and more into an indictment of Europeans.

Today this portion of European history is taboo. Only the jewish version and their guilt-tripping remain in the mainstream. Calling the process jewish emancipation is itself a sign of deference to jewish sensibilities. It was, in retrospect, more of a slow-motion jewish putsch. In the end, jews were free to operate as a particularist team inside a larger, universalist society.

the jewish template and the minority narrative

The struggle for dominance over Western society came to a head in the middle of the 20th century. Whites waged a cataclysmic, fratricidal war on each other and lost. Long before that war, even while Whites still dominated the US politically, jews were already helping blacks found the NAACP and pathologizing White racial identity.

Now, in the 21st century, jewish power and influence increase essentially unchecked. For the last six decades the jews have gone into overdrive, generalizing and adapting elements of their narrative to other “minorities”. Slowly but surely this is what has turned European-founded societies inside out and upside down. When jews and other diversities exclaim, “Diversity is our greatest strength”, they are exactly right.

[Image data source.]