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Who is an anti-Semite?
Tom Sunic
Someday the word “anti-Semite” will be studied as an example of distorted political discourse — as a signifier attached to somebody who advocates the reign of demonology. How does one dare critically talk about the extraordinary influence the Jews in the West without running the risk of social opprobrium?
We certainly cannot expect that Jewish intellectuals will
think critically about Jewish influence.
As a French
author Hervé Ryssen
writes, “internationally-known Jewish authors, haunted by the
either real or surreal specter of anti-Semitism, consider it a sickness, which
enables them to avoid any form of introspection.”
While it is a
commonplace for White Europeans and Americans to critically talk in private
about Arabs, Mexicans, Africans or, for that matter, deride their fellow
White citizens, a critical comment about the influence of Jews, even if founded
on empirical facts, is viewed as an insult to Jews. If a serious European and
American scholar or a politician ventures into this minefield, his gesture is
interpreted as a sign of somebody who writes his obituary.
Such a
schizophrenic climate of self-censorship in the West will sooner or later lead
to dramatic consequences for both Jews and non-Jews. The lack of healthy
dialogue can last for decades, but feigned conviviality between opposing groups
cannot last forever. Mendacity
carries the germ of civil war.
While many
authors in the West sport staggering erudition in unabashedly challenging modern
myths, the most sensitive point of reference of the twentieth century — Jewish
influence — is carefully avoided. If the subject of Jews is ever brought up in a
European or American public forum, it is in a laudatory fashion — a clear
indication of the morbid desire of White ruling elites to curry favor with the
Jews.
In the same
vein, many intelligent White American and European racialists frequently
decorate themselves with their “token Jews” in hopes of achieving some
legitimacy in the mainstream media and seeking some camouflage in their
opposition to non-European immigration or to various other myths of multicultural
ideology. These individuals will likely be the first to declare themselves
anti-Semites if the wind changes and critiques of Jewish influence become part
of a new Zeitgeist.
The lack of
open discussion about Jewish influence corroborates the thesis that Jews play a
crucial role in opinion making in Western societies.
True power shows itself by not being open
to discussion. Hypothetically speaking, if Jews, by some miracle, were to play a
marginal role in Europe or America — as they publicly claim they do, then
logically, they would not object to being the subjects of critical discussion,
or for that matter derision — just as it is legitimate to discuss the power of
other groups. But Americans are far more likely to read books about the
nefarious power of
Christian conservatives or “white
racism” than they are to hear about the far greater power of the
organized Jewish community.
A common trait
among many liberal Whites is intellectual servility — to look up to Jews as
paragons of intelligence and moral rectitude. In the beginning of the 21st
century there is no worse insult than qualifying a White politician or a White
academic as an “anti-Semite.”
This intellectual servility of the Western political and academic class toward Jewry provides legitimacy to Jews in their endless search for a real or surreal anti-Jewish straw man. Organizations like the ADL trumpet even the most minor and deranged bit of anti-Semitism as heralding the next Holocaust.
The strange compound noun ‘anti-Semitism’ only gives Jews
an additional alibi to project themselves as victims of prejudice. If
anti-Semitism were non-existent it would have to be invented. The buzzword
‘anti-Semitism’ bestows upon the Jews a role of the moral and intellectual
super-ego for White Europeans and Americans and by proxy for the entire world.
The frightened
attitude of American and European intellectuals, who often extol the concept of
“intellectual freedom,” is best seen in their schizoid attitude toward Jews.
This was noted a long time ago by Wilmot Robertson, in his
The Dispossessed
Majority: “the pro-Semite has …made himself a mirror image of the
anti-Semite.” The danger of this fatal
embrace lies not with Jews, but with Whites. An American anti-Semite must appear
in the eyes of Jews as a very bizarre species. On the one hand, he hates this
alien Jew; yet on the other, he lugs behind himself the Levantine mindset of
hatred toward outgroups that is not of European cultural origin.
A prominent
Jewish-French politician and author,
Jacques Attali, in
his much acclaimed book
Les
Juifs, le monde et l’argent,
writes: “As Russian Jews invented socialism, and as Austrian Jews invented
psychoanalysis, American Jews in the forefront, participated in the birth of
American capitalism and in the Americanization of the entire world.”
Because he is
Jewish, Attali can make such comments without incurring the wrath of the Jewish
activist organizations. If a White racialist
author made a similar comment, he or she would be immediately shouted down as an
“anti-Semite.”
That is why
when a Jewish author talks openly and critically about Judaism — especially the
strong Jewish role in social and political affairs in the postmodern West, his
prose will elicit awe and respect. His words may be sometimes met with
apprehension and irritation by his fellow Jews, as witnessed by
Norman Finkelstein
or to some extent
Noam Chomsky, but his words will
nevertheless find their place in the ears and eyes of mainstream audience.
The Necessity of ‘Kulturvolk’
A Jewish
author, preferably of liberal or leftist pedigree, who tackles this greatest
taboo of all times, will have a safe passage to media success. Such is the case
with the liberal Jewish-Russian-American scholar,
Yuri Slezkine,
whose research does not reveal anything new regarding the Jewish role in the
ex-Soviet Union and elsewhere. Yet Slezkine has the privilege of saying
what is forbidden to the goyim.
Slezkine notes
that America, unlike Europe, with its relatively strong tribal allegiances, knew only
“vestigial establishment tribalism.” From its inception, America was far more
propitious for Jews than Europe; it became a laboratory of ideas for diverse
multicultural and academic experiments — be they of infra-, intra-European, or
extra-European nature. ”What Jewish intellectuals could not attain in
Europe, or later in the Soviet Union, was at hand in America where Jewish
power, economic status and cultural influence have increased dramatically since
1960.”
It should not
come as a surprise that similar views about Jews were elaborated much earlier by
many German scholars affiliated with the
Institut zum Studium der Judenfrage in National Socialist Germany,
but who for obvious reasons are squarely denounced as proverbial Nazis and
anti-Semites. The Institute, whose director was
Eberhard Taubert , had a large number of scholars whose goal was the
detailed anthropological, political and psychological research of the Jewish
question. Taubert, after WWII, was not purged but worked for a while for US
intelligence. In passing, it is
worth noting that unlike the English and the French language, the rich German
language does not have a single vulgar or slang word for the word “the Jew” (“Jude”).
Many Jewish
scholars are aware of the schizoid White European mentality.
As
Shmuel Trigano
noted, while setting itself up as “new Israel,” the West recognized in Judaism a
factual, if not a juridical jurisdiction over itself. And this boils down to
saying that the West has become Jewish to the extent that for centuries it kept
forbidding to Jews their own identity. It follows from this that the strange
verbal construct “Judeo-Christianity” is an elusive oxymoron; it imprisons the
West, which by its own act of submission accepts a different mindset — which is
not its own.
One could
argue that the West is subconsciously anti-Semitic to the extent that it has
always yearned — be it in a theological or ideological fashion — to become
Jewish. The thesis can be put forward that the West will cease to be obsessed
with Jews and anti-Semitism once it leaves this neurosis, once it returns to its
own local European traditions, and by stopping to be what it is not and allowing
the “Other” to continue what he is.
What has been
missing in the West, and particularly in America over the last 50 years is a
strong sense of cultural identity. The German word
Kulturvolk, stands for a rooted
cultural and national community (and not just the adherence to White race), and
it is a prerequisite for a sound White identity. In contrast to Germans,
Russians, French, etc., the weak cultural identity among White elites in America
was a major flaw among American nationalists, racialists and conservatives who,
while being aware of Jewish influence, were unable to muster up cultural energy
to counter it. However, with rapid racial changes in America there are signs
that the common cultural identity among Whites in America is on the rise.
The feigned
fraternity between the postmodern Euro-American “shabbos goyim” and American
Jews is veiled in mendacity and mutual make-belief mimicry which can be spotted
in the Western political establishment and the media at all times. It is too
grotesque to last forever. Admittedly, it only gives rise to proverbial Jewish
hubris which will continue to grow as long as it receives servile fodder from
self-censored European academics and politicians.
Dr Tom Sunic (
www.tomsunic.info
:
http://doctorsunic.netfirms.com/ is a
former US professor in political science, translator, author and former Croat
diplomat. His latest book is Homo
americanus; Child of the Postmodern Age.
Email him.
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