Why Ferguson Burns


No new AoTR today, I’ve got too much else going on.

The black chimpout/intifada in Ferguson came to a head last night. Diversity is divisive. I have nothing to say that I haven’t
already said on Twitter months ago.

What I said in the 2nd hour of Discussing Trayvon/Zimmerman with Carolyn Yeager in the summer of 2013 also applies, and even more so now – the open air zoo, the role of jews and the jewsmedia in creating, exacerbating and perpetuating it and transferring all the blame for it to Whites.

Jewish rule is disastrous for Whites.

Race and Jews – Part 6


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.

Race and Jews – Part 5


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.


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.

Race and Jews – Part 4


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.

Race and Jews – Part 3


This time we’ll contrast William Graham Sumner’s view of ethnocentrism with Kevin MacDonald’s view specifically focused on the jews. Sumner wrote in 1907, when it was still reasonable to imagine that the White man ruled America and Europe, or as Francis Parker Yockey put it, ruled 18/20ths of the world.

Recall Sumner’s definition of ethnocentrism:

15. Ethnocentrism is the technical name for this view of things in which one’s own group is the center of everything, and all others are scaled and rated with reference to it.

Though Sumner saw the significant role jews played in the development of Western folkways and mores, and noted their ethnocentrism, he showed no discernable sign of alarm concerning jewish power.

A hundred years later it is still common, more common, to flatly ignore the jews or even deny that the jews have any power. However, it is more difficult to defend such a position in the face of the jews’ dominance in the realms of finance, media, and politics. Today those who are critical of jewish influence and power are openly punished for doing so.

Kevin MacDonald is a good example. Like Sumner, MacDonald is an academician specializing in social psychology. He has described the jews not only as ethnocentric, but as a hostile elite with a particularist morality, where “good is what is good for the jews”. In fact, MacDonald has noted the unique and extreme qualities of jewish ethnocentrism, often referring to it as hyperethnocentrism.

The abstract for MacDonald’s monograph, Understanding Jewish Influence I: Background Traits for Jewish Activism, begins with this sobering overview of the history of White/jew relations:

Beginning in the ancient world, Jewish populations have repeatedly attained a position of power and influence within Western societies. I will discuss Jewish background traits conducive to influence: ethnocentrism, intelligence and wealth, psychological intensity, aggressiveness, with most of the focus on ethnocentrism. I discuss Jewish ethnocentrism in its historical, anthropological, and evolutionary context and in its relation to three critical psychological processes: moral particularism, self-deception, and the powerful Jewish tendency to coalesce into exclusionary, authoritarian groups under conditions of perceived threat.

Jewish populations have always had enormous effects on the societies in which they reside because of several qualities that are central to Judaism as a group evolutionary strategy: First and foremost, Jews are ethnocentric and able to cooperate in highly organized, cohesive, and effective groups. Also important is high intelligence, including the usefulness of intelligence in attaining wealth, prominence in the media, and eminence in the academic world and the legal profession. I will also discuss two other qualities that have received less attention: psychological intensity and aggressiveness.

The four background traits of ethnocentrism, intelligence, psychological intensity, and aggressiveness result in Jews being able to produce formidable, effective groups—groups able to have powerful, transformative effects on the peoples they live among. In the modern world, these traits influence the academic world and the world of mainstream and elite media, thus amplifying Jewish effectiveness compared with traditional societies. However, Jews have repeatedly become an elite and powerful group in societies in which they reside in sufficient numbers. It is remarkable that Jews, usually as a tiny minority, have been central to a long list of historical events. Jews were much on the mind of the Church Fathers in the fourth century during the formative years of Christian dominance in the West. Indeed, I have proposed that the powerful anti-Jewish attitudes and legislation of the fourth-century Church must be understood as a defensive reaction against Jewish economic power and enslavement of non-Jews.1 Jews who had nominally converted to Christianity but maintained their ethnic ties in marriage and commerce were the focus of the 250-year Inquisition in Spain, Portugal, and the Spanish colonies in the New World. Fundamentally, the Inquisition should be seen as a defensive reaction to the economic and political domination of these “New Christians.”2

Jews have also been central to all the important events of the twentieth century. Jews were a necessary component of the Bolshevik revolution that created the Soviet Union, and they remained an elite group in the Soviet Union until at least the post-World War II era. They were an important focus of National Socialism in Germany, and they have been prime movers of the post-1965 cultural and ethnic revolution in the United States, including the encouragement of massive non-white immigration to countries of European origins.3 In the contemporary world, organized American Jewish lobbying groups and deeply committed Jews in the Bush administration and the media are behind the pro-Israel U.S. foreign policy that is leading to war against virtually the entire Arab world.

How can such a tiny minority have such huge effects on the history of the West? This article is the first of a three-part series on Jewish influence which seeks to answer that question.

The main body of MacDonald’s monograph is in the first section, titled I. Jews are Hyperethnocentric. His review of jewish behavioral traits is in direct comparison to Whites:

Whereas Western societies tend toward individualism, the basic Jewish cultural form is collectivism, in which there is a strong sense of group identity and group boundaries.

Jews are at the extreme of this Middle Eastern tendency toward hypercollectivism and hyperethnocentrism. I give many examples of Jewish hyperethnocentrism in my trilogy on Judaism and have suggested in several places that Jewish hyperethnocentrism is biologically based.

In this monograph MacDonald reiterates many of the themes he has written about elsewhere, including the aforementioned moral particularism of jews. He discusses self-deception, a term and concept I have taken issue with. Jewish deception is especially evident in their crypsis, the claims jews make as to the harmless or insignificant nature of jewish identity which are so often and blatantly belied by their activism.

MacDonald notes the long historical memory of the jews, their “memory of persecution and impending doom”, ostensibly at the hands of Whites. The point of How Anti-Whiteness is at the Heart of Jewish Identity is to see the jewish victimology narrative for the aggressive inversion of reality it is.

MacDonald touches on the uncanny ability jews have to identify each other and identify with each other, to recognize who is “us” and who is “them” – a trait informally known as jewdar.

MacDonald describes the strong identification jews have with Israel and zionism. Referring to an ADL press release responding to the liberalization of Germany’s immigration policies in 1999, MacDonald notes:

The prospective change in the “us versus them” attitude alleged to be characteristic of Germany is applauded, while the “us versus them” attitude characteristic of Israel and Jewish culture throughout history is unmentioned.

Words fail to capture the spectacle of professional jews, acting as spokesmen for the world’s most outstanding practitioners of “us vs them”, lecturing and moralizing us “them” on the evils of thinking in terms of “us vs them”. MacDonald concludes his section on jewish hyperethnocentrism with another attempt:

Jewish ethnocentrism is ultimately simple traditional human ethnocentrism, although it is certainly among the more extreme varieties. But what is so fascinating is the cloak of intellectual support for Jewish ethnocentrism, the complexity and intellectual sophistication of the rationalizations for it—some of which are reviewed in Separation and Its Discontents58 and the rather awesome hypocrisy (or cold-blooded deception) of it, given Jewish opposition to ethnocentrism among Europeans.

The three subsequent sections describe other heritable, i.e. racial, personality traits of jews. An excerpt from II. Jews Are Intelligent (and Wealthy):

Intelligence is also evident in Jewish activism. Jewish activism is like a full court press in basketball: intense pressure from every possible angle. But in addition to the intensity, Jewish efforts are very well organized, well funded, and backed up by sophisticated, scholarly intellectual defenses. A good example is the long and ultimately successful attempt to alter U.S. immigration policy.

The next section is titled III. Jews Are Psychologically Intense. MacDonald describes jews as having higher than average emotional intensity:

In the case of Jews, this affects the tone and intensity of their efforts at activism. Among Jews there is a critical mass that is intensely committed to Jewish causes—a sort of 24/7, “pull out all the stops” commitment that produces instant, massive responses on Jewish issues.

Several examples of such instant, massive responses come to mind.

Judaized Discourse – A Holocaust Over Blood Libel documents such a response to Sarah Palin.

What’s Flipping Yid Lids Today: Tom Perkins on the 1% and Kristallnacht documents another example.

Another more serious and recent example came just a few months ago with the Israeli military bombed Gaza, hitting schools and hospitals. Four Jews, One Opinion on Israel captures a portion of the surreal response, where “liberal” jews got up on their jewsmedia soapboxes to defend Israel, and jews in general, describing themselves as the real victims.

All of the above brings to mind the proverb, “The jew cries out in pain as he strikes you.”

The last section is titled IV. Jews Are Aggressive. One excerpt:

These characteristics have at times been noted by Jews themselves. In a survey commissioned by the American Jewish Committee’s study of the Jews of Baltimore in 1962, “two-thirds of the respondents admitted to believing that other Jews are pushy, hostile, vulgar, materialistic, and the cause of anti-Semitism. And those were only the ones who were willing to admit it.”97

MacDonald’s work, and specifically this monograph on jewish hyperethnocentrism, highlights the racial divide in mentality and the great difficulty Whites face in trying to understand jews, a difficultly the jews themselves mockingly refer to as goyishe kopf.

What we’ve discussed here are really all just various facets of an inborn racial ruthlessness, the stereotypical willingness of jews to say almost anything in defense of jews, or to excuse the harm jews do to others. Anyone who has debated jews is familiar with the lies, illogic, personal insults and other distractions to which they readily resort.

The term ethnocentrism doesn’t really capture this ruthlessness. Hyperethnocentrism is only slightly better. Loxism, or jewism, though relatively uncommon and unknown, are better words because they do capture the unique, incomparable nature of jewish racial ruthlessness. As Alex Linder recently remarked:

Whites assume jews aren’t conspiring, because whites don’t. Jews assume whites are conspiring, because they do. #loxism

Picture source: Is Orange County professor Kevin MacDonald ‘the most dangerous living anti-Semite?, in which the jewish interviewer/author exhibits his entirely jew-centric views and many other of the jewish personality traits MacDonald has described.