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Feeding the Dragon: The Left Want Power and Revenge, Not Equality and Justice

Rights for snakes! Yes, imagine that the Western world is swept by a movement for the liberation of snakes, spiders, scorpions and all other creatures whose naturally gentle and harmless natures have been corrupted by millennia of human bigotry and mistreatment. Tough laws are passed making it an offence to discriminate against these historically oppressed animal groups, which begin to enter buildings, cars and all other human spaces in ever larger numbers.

Mad to the Max

After several decades of this snake, spider and scorpion “uplift,” a conservative writer publishes a book called The Madness of Mandibles in which he ponders why snakes, spiders and scorpions are biting and stinging people more than ever, despite being given all they could ever have wished for. “They’ve been granted equality, so why aren’t they behaving like humans?” the conservative writer asks in bewilderment.

The Madness of Crowds by Douglas Murray

That’s a ridiculous scenario, of course. A conservative writer would never be so stupid. Or would he? I have my doubts, because I’ve based that scenario on a real conservative writer called Douglas Murray, who has just published a book called The Madness of Crowds that seems to be pretty much as stupid as The Madness of Mandibles. Murray’s book was reviewed by the part-Jewish political scientist Eric Kaufman in the Financial Times:

How did our societies become so insane? In The Madness of Crowds, Murray argues that it’s because highly educated people cling to a new religion known variously as “social justice”, “identity politics” or “intersectionality”. Essentially this is the old Marxist faith poured from the class bottle into the race-sex-gender one. Meaning is realised through struggle against those who commit wrongthink.

Identity politics helped reduce prejudice but, having vanquished its foe, began manufacturing phantom enemies. Murray, following the late conservative political theorist Kenneth Minogue, dubs this “St George in retirement” syndrome. Having slain the dragon, he charges off in pursuit of ever-smaller ones and ends by “swinging his sword at thin air, imagining it to contain dragons”. (The Madness of Crowds by Douglas Murray – Slay the dragon, then stop, The Financial Times, 11th October 2019)

As you can see, Kaufman’s review has the subtitle of “Slay the dragon, then stop.” That is Murray’s injunction to the practitioners of “identity politics.” Once they’d slain the dragon of injustice and oppression, they should have stopped their campaigning and become good little liberally democratic boys and girls (and trans-boys, trans-girls, gender-fluids, etc). Read more

On Migrant Deaths

“I observe that men run away to other countries, because they are not good in their own.”
Ralph Waldo Emerson, Culture, 1876.

“Cast a cold eye On life, on death. Horseman, pass by!”
B. Yeats, Under Ben Bulben

The sight and smell must have been horrific. On October 23, the bodies of 39 East Asians were found in an airtight refrigerated truck container in Essex in eastern England. Bloody handprints smeared the walls, and the bodies, mostly naked, foamed at the mouth. A murder investigation was immediately launched, but the circumstances, despite their horrific nature, were hardly mysterious. The movements of the haulage truck, the racial uniformity of the dead, and the conditions of transport all pointed to a catastrophic attempt at organized illegal entry into Britain. The driver was arrested and charged. Arrest warrants were issued. Documentation was seized and examined. Autopsies and collaboration with foreign police forces revealed that the deceased were Vietnamese, and that their final journey to Britain occurred via Belgium and Ireland. It is, as yet, undetermined at which geographic point the process of suffocation began, though it is believed they were alive in the container for around ten hours before they succumbed, one by one.

It is a story that, in all its macabre and gory features, lends itself to exploitation — and the Left has exploited it to the full. The narrative has emerged that the corpses in Essex were the result of Third World “desperation” and a heartless immigration system that fails to provide “safe routes” for migrants. But is this really what’s happening, both in Britain and across the West? Is this really the explanation for drownings in the Mediterranean, bodies on Turkish beaches, and deaths in the Arizona desert? Much as I empathize with the particularly nasty deaths of the deceased Vietnamese, I argue that they were the victims of their own materialistic and often criminal desire to live in “First World” conditions among Whites, of a sociopathic Irish people-smuggling gang that cared not for their illegal cargo or Europe, but for filthy profit alone, and of a much broader and more profound phenomena — the deepening exploitation of Europe and Europeans under manipulative humanitarian pretexts.

“The Migrant Personality”

A common theme in mass media treatments of migrant deaths is the emphasis on a putative “desperation” among migrants. The term implies a lack of choice, and implicitly suggests that migrants don’t really want to move to the West, but have been forced to do so by circumstances. These narrative strains, undoubtedly cultivated to provoke sympathy and reduce opposition among European natives, are in stark contrast to the reality that Third World migrants to the West invariably pass through many safe and reasonably prosperous countries prior to their arrival. This reality suggests that choice is actually a very strong feature of migrant behavior, and reduces the likelihood that such behavior is motivated by genuine desperation.

Perhaps because of the obvious weakness of “desperation” narratives, much energy has been expended on the development of propaganda on the putative migrant personality, especially aspects concerning ambitions and motivations. For example, an extensive literature has developed in both popular culture and academia suggesting that migration selects for educational qualifications, motivational characteristics, and positive risk-taking behaviors. In line with this thinking, government, mass media and academia in the West have invested heavily in persuading native populations that mass migration from areas as distant as Africa and South Asia is a net gain for receiving countries, since it involves importing highly-motivated and capable people. The problem with arguments such as these is that they are based heavily in nostalgic visions of the (predominantly American) past, and aren’t remotely based in the contemporary global social reality. Ideas of energetic pioneers arriving from abroad are clearly more applicable to the pushing of a nineteenth-century frontier populated by Northwest Europeans than they are to mass migration to fully-established twenty-first century nations with advanced economies and generous welfare provisions.

In 2018, a team of scholars from The Migration Observatory, Centre on Migration, Policy and Society, at the UK’s University of Oxford, published their findings on “arguments about a common migrant personality.”[1] The study was one of the first of its kind since the serious analysis of the putative migrant personality has been rare indeed. Rather controversially, the Oxford team’s findings “seem to contradict the arguments about a common migrant personality put forward by social psychologists, as well as most of the predictions of standard economic models. We do find, however, some support for the welfare magnet hypothesis.” [emphasis added] The “welfare magnet hypothesis” is, in the polite expression of the Oxford scholars, essentially the argument that “very generous welfare states can lead to negative skill selectivity.” If one wanted to be less polite, the welfare magnet hypothesis could be usefully explained as the attraction exerted by an abundance of free resources on large numbers of unskilled migrants with poor cultural and behavioral aptitudes, who are thus destined to become net drains on their target nation. In fact, the study found Turks migrating to wealthy European countries to be negatively selected for motivation and aptitude, meaning that only the less capable and talented among the Turks left for Europe.

Despite findings like these, contemporary mass migration is almost exclusively presented to Western populations as a humanitarian matter, and most media treatments of the issue are replete with appeals to emotion and concepts of fairness. It is rarely, if ever, admitted that mass migration is often deliberately pursued by “exporting” nations as a means of relieving the burden of criminal elements and surplus populations, and also a means of generating revenue from money remitted by established migrants. And it is rarely admitted that left in Western societies sees these immigrants as clients and a future voting base, the latter already having profound effects in the United States.

While there has been much talk about Syria as a zone of war and destruction, little has been made of the fact that, like the Russian Jews in 1880 (whose own migration path was eased by largely fictional humanitarian tales of woe), it has one of the highest population growth rates in the world (2.4%). In the seven least-developed of Syria’s 14 provinces, women have between 3.8 and 6.2 children, and their fertility rates are not expected to decline much in the next 15 years. In 2010, Nabil Sukkar, a Syrian economist formerly with the World Bank, said “We have a population problem, no question. Unless we cope with it, it could be a burden on our development.” Sukkar said labor supply was growing about 4.5 percent a year, due to rapid population expansion in earlier decades, outpacing the capacity of Syria’s economy to create jobs for the cohort of 250,000 young people arriving on the job market every year. “Too big a population means a high burden on government services, such as education, electricity and health care,” he said. “Perhaps in 20 years the growth rate will go down to 1.5 percent as in Egypt, but in the meantime we do have a problem.” Since Syria spent the period 2011–2019 exporting its entire surplus cohort under the cover of a perfectly-timed civil war, Sukkar’s problem, like the similar one facing Africa, is now Europe’s problem.

“The Migrant Contribution”

The same pattern is witnessed across the varying ethnic hues of mass migration, even taking into account the dead Vietnamese in Essex. In a study of Vietnamese illegal immigration to the UK and Germany, academic Trang Nguyen found that “immigration agencies and brokers that are affiliated to the Vietnamese government” have been providing logistical support to illegal Vietnamese in Europe because “illegal immigration to Europe is widely recognized by Hanoi as a welcome solution to their unemployment problem and as a source of growing remittances.” Remittances from what? The Vietnamese have rather quickly established themselves in Europe as the dominant players in the sale of illegal cigarettes (Germany) and the mass cultivation of cannabis in indoor plantations (UK).  In 2012, more than 60% of UK arrests for cannabis production involved Vietnamese migrants. The title of Nguyen’s article, and his central thesis, is that this is “government-sponsored crime” in the sense that Hanoi is providing logistical support for the activities of its illegals plying these illicit trades on European soil. Nguyen continues:

They developed methods to turn networks of large houses into clandestine cannabis plantation farms (Luke, 2012). Information from Vietnamese-language online fora in the UK indicates that these houses are rented from housing agents using fraudulent or stolen identity papers. Set-up costs for an operation vary between £15,000 and £50,000 while annual profits from a single ‘grow house’ run from £200,000 to £500,000. According to interviewees and other media reports, Vietnamese-run cannabis farms are mainly located in the suburbs of London, Manchester and Birmingham.

The background of Vietnamese migrants is almost uniform. Nguyen remarks that they overwhelmingly tend to have a rural origin and low educational attainment, and have few ambitions other than finding illegal work in cigarette and cannabis manufacture (males) or in nail bars (females). Despite quasi-Romantic narratives proffered by the Left-Liberal media, these individuals do not come to Europe with visions of cultural synthesis and embracing European “values.” Rather, Europe is seen as a lucrative cash cow, to be milked for welfare or criminal proceeds. Nguyen relates how one illegal told him that “Many of them (cannabis “gardeners”) went to the UK and made a fortune, but came back not knowing a single English word. They probably did not even see the Big Ben tower.”

A significant proportion of these illegal proceeds are funnelled back to Vietnam through a network of “legitimate” Vietnamese businesses operating in Europe, such as grocery stores, logistics companies, or translation agencies, who receive foreign currencies from undocumented migrants and launder it for them. In 2017, the Ministry of Labour of Vietnam set the target of exporting 225,000 migrant workers over a 24-month period. The policy has resulted in Vietnam now being one of the top ten global remittance recipients, receiving between $10 and $14 billion since 2012, accounting for 6–8% of its GDP. Rather than warning prospective migrants about the potentiality of their becoming engaged with criminal elements, Nguyen found the Vietnamese government complicit in assisting “criminal networks to lure and traffic individuals and encourage the undocumented migrants to enter illegal markets.” In fact, many of the same networks are actually “state-owned or stated-affiliated.” At time of this writing, Hanoi has never reported “any investigations, prosecutions, or convictions of officials complicit in human trafficking offences,” and the Vietnamese government has made it extremely difficult for European nations to deport Vietnamese illegals back to their country of origin.

The scale and calculation behind international migration networks, and the complicity of population-exporting governments, surely exposes, or at the very least problematizes, the myth of a humanitarian crisis. In the case of the Essex incident, unfortunately, a willful ignorance has prevailed across the UK media and important sections of society. A good example is an awful piece of journalism that appeared in The Scotsman. The article begins, predictably, with humanitarian and emotional appeals: “Who could ever forget the heartbreaking picture of a toddler lying dead on a Mediterranean shore, or the impact it had on public consciousness? … What happened in Essex this week is simply one small incident in a massive international problem.” What problem? The journalist, Christine Jardine, can’t seem to articulate it, but then she also can’t articulate who the dead people actually were, identifying them instead as originating in “the poor, coastal, province of Fujian, in south-east China.” She continues:

But all victims of incidents whether here, on the continent or on Mediterranean have at least one thing in common. Desperation. Nobody risks their lives clinging to an inflatable raft crossing dangerous sea routes unless they feel that is the only option they have. None of us would put our children at risk, or gamble on surviving thousands of miles in the back of a refrigerated truck if we were looking for an easy life. It is too easy to blame the victims rather than look for solutions.

All the common features of the Left-Liberal narrative are here — desperation; lack of options; not looking for an easy life but a place to pursue their ambitions. But we know that these migrants risked their lives to make a “fortune” in illegal trades, that they have absolutely no affinity with the nation or people they hope to make their criminal proceeds among, and that their government cynically assists them in their efforts. These are unintelligent and otherwise unmotivated people who chose to be criminals in foreign lands, when they could have chosen to remain in their home nations.

Jardine adds:

If we are ever to make progress, ever to prevent these deaths, we need to be looking at ways of providing safety for those whose lives have become intolerable because of war or persecution. We need to look at ways of providing safe passage and work with international agencies, both those who deal with aid and those who tackle crime. Tracking down the traffickers at source and tackling them before the damage is done is vital. We also have to consider that perhaps many of those who fall prey to the traffickers would not do so if they felt there was a realistic hope of a safe legal means of immigration. Looking at our own immigration system to ensure that what we provide is fair, compassionate and effective for those who want to come here is essential. But so is providing international aid to those countries where the desperation for a better life is most keenly felt.

I wonder what international agencies Jardine would propose we work with, in order to relax our borders and prevent this happening again. Perhaps the government in Hanoi? Yes, they’d be very receptive to our decision to open our borders, which could be very lucrative for them indeed. Sarcasm aside, consider the infantile level of a mind that suggests the only ways we can prevent illegal migrants from dying while attempting to enter our nations are to either grant them unqualified access or to throw money at their home governments. What should we give to Hanoi? $10 billion? $12 billion? Do we offer to make up 10% of their GDP, to beat the 8% they already derive from us in cannabis farms and illegal cigarette sales, in the hope they will stop operating criminal migrant networks in Europe? Do we add this to the €6 billion we have now pledged to Turkey in the hope they won’t flood us with more migrants? How many nations do we agree to bribe? How many nations are “desperate”? How many billions are at our disposal to stop bodies in trucks and on beaches?

The truth of the matter is brutally stark: Without a massive strengthening of border control, the West will succumb to mass migration with devastating consequences for native populations and their culture. Jardine’s two options are, in essence, merely the same, since both entail eventual mass invasion and the only difference being that one also offers the prospect of immediate national bankruptcy.

Contradictions of Opportunism

One of the most ferocious and darkly comic novels I’ve ever read is William Faulkner’s As I Lay Dying, the text that arguably won the novelist his 1949 Nobel Prize in Literature. The novel follows the Bundren family as they take a casket containing the family matriarch across state lines so that she can be buried, in accordance with her dying wishes, among the graves of her own well-heeled kin. As this odyssey plays out, each member of the family is revealed as having their own perspectives and intentions. But perhaps none of these quasi-migrants is more reprehensible than the grifting, begging, and selfish patriarch, Anse Bundren, who fantasizes about getting his hands on enough money for “new teeth” and, in doing so, tragically and catastrophically betrays his children. I won’t spoil the ending, but Faulkner’s masterpiece came powerfully to mind when news broke in 2015 concerning the death of the three-year-old Syrian Aylan Kurdi, whose body washed up on a Turkish beach after a failed attempt to cross the Mediterranean. The Kurdi family had been living in relative comfort in Turkey for three years but, according to a large number of sources, a decision was taken to illegally move the family to Europe so that Aylan’s father Abdullah could get free dental treatment and “new teeth” from one of Europe’s welfare states.

Was the Kurdi family “desperate?” What aspects of the “migrant personality” did they exhibit? Shortly after the death of young Aylan, Australian politician Cory Bernardi, a Senator of the then-governing Liberal party, told his country’s parliament that Abdullah Kurdi and his family were not real refugees and suggested many others seeking asylum in Europe were merely “opportunistic.” Bernardi stated, during the course of a debate:

I find it a bit sanctimonious for [Green] Senator [Richard] Di Natale to bring in these emotive arguments, and particularly to characterise this as some sort of humanitarian mission by using the terrible image of that young boy who was picked up from the beach after having drowned at sea … The facts remain that that terrible image was not brought about by recent events in Syria or Iraq. That boy and his family had lived in Turkey for three years. … The money for that boy’s father to pay the people smugglers was sent from Canada. The father sent them on that boat so the father could get dental treatment. … They were in no fear, they were in no persecution and they were in no danger in Turkey. … This seems to me to be becoming an opportunistic cycle.

Bernardi was, predictably, subjected to scathing attacks, being described as an “embarrassment” to parliament and as worthy of being “treated with contempt.” But was he wrong?

Bernardi was of course correct to portray mass migration as “opportunistic” — a term that can serve as the opposite of “desperate” in this case, since it implies the existences of choices and opportunities and, most importantly, it returns agency to migrants. The truth of the matter is that non-European migrants have an abundance of choices in their countries of origin. Those who die on their way to Europe or the United States will have made a sequence of bad and ultimately fatal choices based on their material desires and wants and, indeed, their level of intelligence. We must consider that these same people look upon badly damaged and flimsy boats, or upon airtight refrigerated vehicles with no internal locking mechanisms, and decide that these are appropriate and risk-worthy methods of attempting illegal entry to their destination of choice. To date, no media source has reported on a deceased migrant found to have previously been in a state of severe malnourishment or fundamentally ill health. In other words, deceased migrants invariably appear to have been well-fed individuals facing no immediate threats to their existence beyond their own poor decision-making.

The position of Left-Liberals in these matters can only be considered fundamentally irrational, and Catholics have been notably prominent in indulging this mindset. Sarah Teather, director of the Jesuit Refugee Service UK, has evoked the meme of “desperation” and said:

The desperation of those in the container is an indictment of our failure to provide sanctuary to those in flight for their lives. This horrendous tragedy highlights the urgent need for more safe and legal routes to migrate and to seek asylum. If the government wants to ensure this does not happen again, it is not enough to focus only on criminal gangs — it must ensure that those seeking sanctuary in Britain can get here safely. It must build bridges, not walls. [emphasis added]

That we live in increasingly strange times is evidenced by voices from the Marxist hard-Left, who have also pointed out the irrationality of this position. Slavoj Žižek, for example, recently pointed out:

Pia Klemp, captain of the ship Iuventa which was saving refugees in the Mediterranean, concluded her explanation why she decided to refuse the Grand Vermeil medal awarded to her by the city of Paris with the slogan: “Documents and housing for all! Freedom of movement and residence!” If this means that — to cut a long story short — every individual has the right to move to a country of his/her choice, and that this country has the duty to provide him/her with residence, then we are dealing here with an abstract vision in the strict Hegelian sense: a vision which ignores the complex context of social totality. The problem cannot be solved at this level.

In an ideal world, Žižek would elaborate on what precisely he means by “the complex context of social totality,” but elaboration and clarification are, alas, not his strong points. He is, nonetheless, absolutely correct to counterpose Klemp’s abstract vision of open borders with social totality, which one assumes to refer to Heidegger’s dictum that all essential and great things can only emerge from our having a homeland, from being rooted in tradition. Human beings need both home and homeland. In contrast to a social totality that inheres the delineation and demarcation provided by national borders, the blank openness of a borderless world offers no homeland, and dissolves all tradition. In a world without borders, all identities melt away. Man is reduced to nothing more than an economic integer and, in some important sense, ceases to exist as Man. Again, it is ironic that Žižek, a Marxist of the hard-Left, should be forced to make it clear that “refugees want to have their cake and eat it. They basically expect to get the best of the Western welfare state while retaining their specific way of life, which is in some of its key features incompatible with the ideological foundations of the Western welfare state.” In other words, non-Europeans are knowingly exploiting (choosing to exploit) the altruistic and humanitarian aspects of the European personality without any intention (or perhaps even capability) of reciprocation.

Where we diverge from Žižek is his insistence that mass migration can be solved by “change to the global economic system,” by which he obviously means Marxist revolution. While there is undoubtedly an economic component to contemporary mass migration (the welfare magnet, international crime, Globalist desire for cheap and mobile labor, wealth disparities among nations), there are other factors that cannot be overlooked. Mass migration can be usefully understood as a semi-organic phenomenon that is also heavily cultivated. The global expansion of mass media, especially in the last three or four decades, has brought Hollywood’s idealized visions of the multicultural West onto television sets in Africa, the Middle East, South Asia, and the Far East, with hundreds of millions of non-Europeans coming to the belief that they too can potentially be part of this wealthy multicultural paradise. Never forget, when considering Hollywood propaganda among Whites, that these products are inevitably pumped into countries outside our own, and that they serve an equally devastating purpose. Muslim visions of Western women arguably originated in Sex and the City as much as they did in the Koran. Hollywood debased our culture and carved it open, before broadcasting the aftermath to the rest of the world — a dunghill certain to attract flies.

What isn’t broadcast to the Third World is the reality of the multicultural West — that it is a bitter and divided condition that only grows more bitter and divided by the day. The migrant sees that the streets aren’t paved with gold as they seem in so many Hollywood productions, but are instead increasingly paved with trash. Still, they are better than “home.” Western women, though you can see their faces (and even their limbs!), aren’t really willing to have sex with just anyone. This comes to the newcomer as a great disappointment, and he becomes resentful and, in his resentment, dangerous. And the native Whites, well, they are a tolerant bunch, but they seem to prefer to live among themselves, and they have a culture that simply baffles and confuses the migrant in those moments where he pays it fleeting interest. What matters most is that he finally got his hands on that welfare payment, thanks to his immigration lawyer Mr. Cohen, and that, in some small way at least, he is living the life once promised on his television screen. And there are grounds for optimism — each day he sees more and more of his own kind on his street, in his town, all across his new country in fact. These Whites really are a tolerant bunch.

Technological advances in communication and transport have facilitated the growth of forms of coordinated international chain migration that would have been unimaginable even fifty years ago, allowing potential migrants in almost every Third World country to plan and execute their own journey to the West with relative (though not risk-free) ease. Since this technological genie cannot be put back in the bottle, and economic changes are simply too gargantuan for transformation even within this century, the only solution to mass migration is a “revolution of the will” in migrant-receiving nations. Tolerance in the West has been nurtured and cultivated by decades of consistent propaganda, of which the “dead migrant” tale is but a minor genre. It must be rejected. And it must be rejected along with multiculturalism which is the form of society that provides illegals with anonymity and opportunity. An illegal Vietnamese in a multicultural society simply vanishes into the mass. An illegal Vietnamese in a mono-ethnic European nation has nowhere to hide. Europe must decide that it wants to live.

Yes, what happened in Essex was nasty and tragic for those concerned. But what’s happening to the West is worse. Without a homeland, it is we who will be trapped with no exit, no internal locking mechanism. We are running out of demographic oxygen. The next time you see propaganda about migrant deaths, cast a cold eye upon it, and pass by.


[1] Polavieja, J. G., Fernández-Reino, M., & Ramos, M. (2018). Are Migrants Selected on Motivational Orientations? Selectivity Patterns amongst International Migrants in Europe. European Sociological Review.

 

Lesson for the West: The Berlin Wall fell but Croatia Balkanized

Previosly posted by Israel National News. 

The breakup of the artificial state of Yugoslavia was a result of the fall of an idea, symbolized by the fall of the Berlin Wall, but Croatia and Serbia are no better off than before. It seems statehood is not always all it is described to be.

The fall of the Berlin Wall in 1989 did not occur out of the blue. It was preceded by a fall in enthusiasm for “real socialism” which so many European world-improvers had been in love with for a long period of time.  By the mid-1980s the communist project in Eastern Europe and Russia had turned out badly, to the point that local communists and their Western sympathizers — who had once decorated themselves with the titles of Castroists, Titoists or Maoists — ceased to believe in the Marxian mystique.

However, there is no need to delude oneself too much. Communism, as a social anthropology preaching egalitarianism, society without borders, multiculturalism, and eternal economic progress, had already come to fruition in a more insidious and more elegant way in the West. Even in comparison to famed communist repression in Eastern Europe, its Western counterpart had taken on far more sophisticated  features, of course under another garb and by using different signifiers such as “antifascism”, “multiculturalism”, “diversity”, etc.

The fall of the Wall, followed later by the breakup of Yugoslavia, was therefore a logical consequence of the fall of an idea that had been popular among many Western academics for quite some time. It must be recalled that the communist universe, including the multiethnic now-defunct Yugoslavia, derived much of its intellectual legitimacy from its Western scribes.

The breakup of Yugoslavia in 1991 and the birth of modern Croatia were not the result of a secret plot devised by Croatian and  Serb nationalists, as the mainstream media in the West often reports. The birth of Croatia in 1991 was an instinctive reaction of Croatian citizens to Yugoslav Army aggression and to the armed uprising by the Serb minority in Croatia.

It suffices to observe the profile of the current Croatian ruling class, Croatia’s higher education professors, as well as the pedigree of major movers and shakers in the Croat mainstream media. Almost all of them are either former communist apparatchiks or their offspring, albeit  rebranded now into proud liberal Europeanists.

In large part the current Croatian leadership used to be staunch Yugoslavs who, at the time of the country’s breakup in 1991, became Croats by default. One could easily draw an anthropological parallel with the Left in France, which around the same time period considered it more advantageous to pontificate about the free market than to continue indulging in Freudo-Marxist scholasticism.

“Every cloud has a silver lining” – goes an old English proverb. Croatia  has less legislative autonomy today than when it was a constituent republic of now-defunct Yugoslavia. The current chest pounding by Croat nationalists about upholding the sovereignty and independence of their country sounds obsolete, given that half of Croatia’s legislation has been imported from Brussels anyway.

Moreover, it should not be forgotten that on the eve of its breakup in 1991 Yugoslavia was highly prized by European leaders who saw in Yugoslavia a prime model of the future multicultural EU.  Praising The European Union to the skies, as Croatian government officials are doing, while at the same time lambasting the defunct communist and multicultural Yugoslavia is a contradictio in adjecto. In psychiatric terms, it is a deliberate self-denial process practiced by an overwhelming majority of Croatian politicians and intellectuals.

While the former Yugoslav yoke is being openly criticized with hindsight and ridiculed by many, Croatia’s ruling class enjoys being subjected to EU  ukases with very few voices to be heard against the grip of the new Brussels-based “euroslav” project. Not very different.

The additional problem consuming the energy of many Croat citizens is neighboring Serbia, a country which serves as an obsessive source of Croat negative identity. In popular Croat lingo one cannot be a good Croat unless one becomes a good anti-Serb first. Even in official discourse, Croatian politicians constantly regurgitate the mantra about “Greater Serbian aggression” without ever venturing to examine the ex-Yugoslav causes and the disastrous legacy of communism which were the origins of the 1991 war. Of course, such an anti-Serb rhetoric  exonerates former Croatian communists of any responsibility for crimes they committed during the Yugoslav era, It also provides them with an alibi for their failure to safeguard Yugoslavia whose eternal life they had preached for decades.

In truth, the war in the former Yugoslavia did not solve anything. For their part, Serbian politicians and historians continue wallowing in their antifascist victimology, inflating the figures of Serbs killed by the Croatian Ustashas between 1941 and 1945. Their victimology is supposed to serve them as a cover to conceal their own geopolitical aspirations of yesteryear and absolve them of crimes they committed during the last war in the former Yugoslavia.

Nor are the Croats lagging much behind in their commemorations. They also display their own brand of victimhood  whose anticommunist trope is especially pronounced among grassroots Croats. Extensive Catholic Church-sponsored commemorations are held for the victims of communist massacres committed after 1945 in early Yugoslavia in which tens of thousands of Croats perished.

Indeed, the Croats seem to suffer from collective neurosis that in many aspects resembles that of the Germans. There is, however, a clear difference. While the historical trauma in Germany results in collective rituals of penitence and self-hatred, the Croat people, in order to bolster its tragic identity, keeps evoking the communist post-1945 killings fields and the real or surreal Serbian evil.

Although the current Croatian government is cozying up to EU directives by mimicking the EU codes of political correctness, Croatia, at least for the time being, has no laws restricting freedom of speech as is the case with France and Germany.

Nonetheless,  being trapped in its World War II historical narrative, it comes as no surprise that little mention is being made in Croatia of large waves of non-European migrants in its neighborhood. For example, in neighboring Bosnia and Herzegovina, a dysfunctional and artificial state, there are around 50,000 non-European migrants en route to the West, whose rush may trigger an even more serious crisis in the Balkans any minute.  Willy-nilly migrants can further aggravate the persisting hatred lingering between Serbs, Croats and Bosnian Muslims.

The fall of the Wall, the breakup of Yugoslavia, the establishment of the European Union  – none of them bode well for the European “happy together.”

Dr. Tomislav Sunic is a writer, former Croatian diplomat, former professor of political science in the United States,  and author of the novel Titans are in Town (2017).  Born in Zagreb, he is an author, former US professor of political science, and former Croat diplomat. One of his recent books is “La Croatie ; un pays par défaut?” (2010). His views are often cited as part of the Nouvelle Droite movement in Europe.

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The Life and Times of Fay Stender, Radical Attorney for the Black Panthers, Part 4

Fay at Loose Ends: Feminism and Gay Rights

Fay was disenchanted and depressed. She had turned forty. She had lost her female lover, was losing her husband, and her most cherished political cause had blown up in her face. It was 1973, and the entire “Movement” had sputtered to a halt and was in the process of metamorphosing; the radicals had lost their faith in militant activism outside “the system” and began to enter that system in droves to work from within. The process was not smooth; many leftists spent years coming to terms with the collapse of the movement.

Since any facet of society could be turned into a “cause,” Fay would not be adrift for long. Soon she turned (along with many other radical Jews) to feminist and homosexual issues. She entered another relationship with a woman, called “Katherine” by Pearlman. One of the cases she became involved with helped push California law into accepting the “rights” of lesbians in custody cases.[i] Another gash in the fabric of Gentile society.

In 1978, Fay went on a tour of Europe with her old friend Hilde Stern. It was a soul-searching jaunt. She wanted to ponder her future direction, and whether to try to save her marriage. Once in Europe, her Jewish identity rose to dominate her consciousness. She visited the synagogues and places of Jewish interest wherever she went. In Athens, viewing the ancient structures on the Acropolis, she felt only “an overwhelming urge to reaffirm her own heritage” and peevishly wondered “why her professors had never credited ancient Jewish culture with any lasting influence on Western tradition.”[ii]

In Geneva she visited friends and gifted them, as if it were a priceless artifact, a letter she had kept from George Jackson. She went to Stockholm for a UN conference on children. There she began to do push-ups in imitation of the imprisoned Jackson, who had done hundreds every day, and worked on manuscripts about Jackson and feminism.[iii] She thought about living permanently in Sweden, but it troubled her that Sweden had continued its relations with Germany during World War II. She proceeded to Warsaw for another conference; she had read up on the Warsaw uprising of 1943, and was angered to find so little commemoration of the event in the city. She was well aware of the Jewish history in Poland and was in high dudgeon against Polish “Anti-Semitism.” At the Warsaw Symphony she was “anguished by the absence of any musicians who looked even faintly Jewish.”[iv] (Would she have any sympathy for Whites, who in the near future will look in vain for fellow White faces in their own nations? Would she see the contradiction if she did not?)

She also thought about her sexual identity. She decided to break up with Marvin for good and reunite with her lesbian lover. In early 1979, she returned to Berkeley. She and Marvin ended their marriage amicably, and Fay kept the house and the children, who lived at home in their young adulthood. Fay resumed her relationship with “Katherine.”

The End

May 28, 1979. The doorbell rang, well after midnight. Fay’s son Neal, used to unexpected visitors, opened the door. A Black man stuck a gun in his face and demanded Fay Stender. Neal led him upstairs and roused his mother from bed. The man demanded an answer to a chilling question: “Don’t you feel you betrayed George Jackson?” Fay calmly denied it. He ordered her to write a dictated note and sign it: “I, Fay Stender, admit I betrayed George Jackson and the prison movement when they needed me most.” She protested but finished writing. He pocketed the note then demanded money; Fay escorted him downstairs and gave him some from her kitchen drawer. He walked past her to the door as if to leave, then wheeled, crouched, and shot her five times with hollow-point .38 caliber bullets.[v]

Fay suffered terrible damage to her liver, chest and arms; she was paralyzed from the waist down. She would face months or years of rehabilitation and would never again lead a normal life. She didn’t leave the hospital until late July, going straight into a rehabilitation center.

The shooting shocked the radical community in the Bay Area. The police shared with reporters a purported “hit list” with the names of Fay and others on it. Fay’s family and friends were terrified; some of them asked for police protection. Marvin obtained a gun permit and sent their children into hiding. A few radicals began to suspect the truth about convicts.

Despite her depression and pain, she resolved to put her assailant away. To find justice, she would need the help of—exquisite irony—Lowell Jensen, still District Attorney. Jensen, incredibly, bore her no ill will, and assigned her case to a good prosecutor.

The police quickly apprehended a suspect, Edward Brooks. He was an ex-con and a member of a prison gang co-founded by George Jackson, the Black Guerrilla Family. He had shot Fay from a sense of loyalty to Jackson and other prisoners whom Fay had supposedly betrayed.[vi]

The shooting of Fay highlighted the hypocrisy in the radical community. Almost all of them now supported the police and district attorney and wanted the shooter prosecuted, even though they had “spent their professional lives denouncing the criminal justice system as an instrument of racial and class oppression and defending accused criminals as social victims.”[vii] The hypocrisy reached a greater poignancy when a former colleague of Fay’s, a member of the Prison Law Project, appeared on the shooter’s defense team, stating later, “I was just seething at the way the White Left reacted to Brooks’ arrest. It was racist. They had never taken this attitude . . . in the past. . . . And yet, when one of their own was shot, they immediately cooperated with the cops.”[viii]

Fay was plunged into despair, alternating between self-pity and bitter anger over how the Blacks had repaid her ministrations. She could barely play the piano and could not sit up for long; she found relief only by lying on her back. She sent her Sapphic lover away, unable to have (what amounted to) abnormal relations. She really wanted Marvin back for his steady strength, but he had a new woman and declined her hints. She resolved to commit suicide, but wanted to see Brooks put away first. She would have to summon the strength to testify against him, in the same courtroom she had defended Huey Newton so long before.

On January 18, 1979, Fay took the stand. Charles Garry was in attendance, but not a single Black recipient of her aid showed up to support her. The jury quickly found Brooks guilty, and a few weeks later he was sentenced to seventeen years.[ix]

Fay then burned all her papers, moved to Hong Kong, and after a good deal of hesitation and anguish, killed herself on May 19, 1980. She was forty-eight. Her body was brought back for a Jewish funeral, attended by 300. David Horowitz, former editor of Ramparts, was present; he was struck by how few Blacks attended. (He would write a long article on Fay, based on his conversations with Eve Pell, who had worked with Fay on the Prison Law Project.) Another radical in attendance observed, “no matter what you do, if you are White, it doesn’t matter if you spent your whole life working for Blacks.”[x]

Huey Newton did not attend the funeral; the next month he would earn a sham Ph.D. from UC-Santa Cruz (submitting—perhaps even writing— a paper entitled “War Against the Panthers: a Study in Repression in America”[xi]). He would be shot dead on an Oakland street in August 1989, also by a member of the Black Guerrilla Family. He was forty-seven, the same age as Fay when she was shot.[xii]

The saga of Fay Stender thus sputtered to an end.

Conclusion

Fay’s life perfectly illustrates the nature of radical Jewish activism and the immense harm that it can inflict upon society. Her work amounted to nothing more than “disruption of White society.” Her Jewish perspective could not register the rationales that underlay the compromises between perfect justice and practicality that form the myriad bonds of a Gentile culture. White society is not perfect; it is not perfect because man’s nature and the world are not perfect. However, it is on balance just, and, above all, workable. To strain mightily to “perfect” the solid patterns of a settled society is to create tensions that inevitably build to an explosion. The explosion in Fay’s case saw guards massacred in San Quentin and five bullets pierce her own body.

Fay Stender indicted the entire justice system as “racist” without bothering to regard the nature of Black social pathology, or the damage that her activism could cause to a society that had settled itself around a workable solution to pervasive Black crime, or the personal danger that she risked for herself and her family.

One last note on personality. I believe that Fay possessed a measure of charity; that is, a will to do good. No one is purely evil, of course, and somewhere in the thicket of ego, ambition, leftist ideology, and blind selfishness that was Fay Stender, there was at least a small core of good intentions. Unfortunately, her good will labored under defects greater than these failings. First, unhampered female emotion crimped her ability to see a reasonable approach to problems. (A Gentile spouse of that era would certainly have forced her to accept far tighter boundaries on her activity.) There was the contempt she felt—possibly amounting to hatred—for Whites and their society. Most importantly, the nature of her Jewish radicalism, as applied to a Gentile society, could be nothing but deleterious. If a mathematical formula could be found to represent the harm that an activist Jew can do to a White society, it would have to incorporate a special symbol representing “one Fay Stender.”


[i] Pearlman, Call Me Phaedra, 313-14.

[ii] Ibid., 330.

[iii] Horowitz and Collier, 50-52.

[iv] Pearlman, Call Me Phaedra, 342-43.

[v] The shooting is described by Pearlman in Call Me Phaedra, 355-58, and by Horowitz and Collier, 52-55.

[vi] Horowitz and Collier, 56.

[vii] Ibid., 56.

[viii] Ibid., 57-8.

[ix] Ibid., 62-3.

[x] Pearlman, Call Me Phaedra, 430.

[xi] Pearson, 287.

[xii] Pearlman, Call Me Phaedra, 440.

The Life and Times of Fay Stender, Radical Attorney for the Black Panthers, Part 3

George Jackson and the Soledad Brothers

Meanwhile, Fay met George Jackson.

Huey Newton had told Fay about George Jackson and asked if she could help him. Jackson (whose family had relocated to California) was serving a life sentence in Soledad Prison for a $70 robbery, according to his sympathizers. The truth is a bit otherwise. He had committed a long string of muggings and burglaries, and the State of California finally wised up and sentenced the teenager to one year to life.[i] He could have gotten out in a year or two, if he had behaved. He didn’t. He and a buddy formed a prison gang, ran a gambling ring, sold drugs and alcohol, and pimped homosexual prisoners.[ii] He fought with guards and beat other prisoners. The prison administration considered him a violent sociopath. Consequently, his sentenced was continually extended, and he spent years in solitary with his cell door welded shut.[iii]

Jackson was intelligent and could express himself well. Like Cleaver, he read revolutionary literature—Marx, Lenin, Mao, Fanon—and wrote feverishly. He believed that America’s Blacks were a “colonized” people (an idea picked up by the Weathermen); that “the country’s institutions depended on their continued enslavement and subjugation; and that this state of affairs could only be reversed by an armed, violent revolution.”[iv] While his yearning for violent revolution was genuine, he would admit that Marxism was his “hustle.”[v] Jackson was a leader and a good organizer, and formed a group of dedicated followers.

In mid-January 1970, shortly before Newton told Fay about him, Jackson had murdered a White prison guard in cold blood. It was his response to the killing (by White prison guards) of three Blacks who were engaged in a prison-yard fight with Whites. Jackson and two others were charged with the murder and became famous—the subversive publicity machine roared into action—as the “Soledad Brothers.”

Fay visited Jackson in Soledad in early February. He spoke to her with feigned diffidence and her “heart melted.”[vi] She immediately felt a strong attraction to him, and decided to take on his case. She assembled a legal team, the Soledad Brothers Defense Committee, and worked almost round the clock. Some of her friends smiled at her insistence that this undertaking was (now) the most important cause in the world.

George Jackson

She issued a leaflet: “Three young Black inmates . . . may soon be murdered by the State of California . . . They are innocent. Their right to a fair trial is being systematically and intentionally destroyed by the prison administration . . . They will be railroaded to the gas chamber unless we move to stop this injustice.”[vii] It was a typical effusion from Stender: literally hysterical.

Fay interviewed many Soledad inmates in connection with the Jackson case. Few of them had knowledge of the murder but all of them had grievances to share. Fay believed every word they said, and conceived a major effort at prison reform. This reform was firmly connected in her mind with revolution. Fay was convinced the prisoners were “going to be in the vanguard of the social revolution.”[viii] She “embraced the need for social revolution [and] recognized people might die,” flippantly justifying it all: “People are dying all the time. The important thing is that they die in the right cause.”[ix] She would come to regret these sentiments, but not before blood was spilled. Read more

The Life and Times of Fay Stender, Radical Attorney for the Black Panthers, Part 2

Go to Part 1

Legal Work for the Movement

When she returned to Berkeley, Fay “felt energized.”[i] So did other returnees. Mario Savio, fresh from Mississippi, launched the Free Speech Movement (FSM) at UC Berkeley that fall, kicking off the wider radical crusade of the 1960s. When the police began to clear Sproul Hall of protesting students in the early morning of December 3, Bob Treuhaft was the first one arrested; he had been called by Savio and arrived just in time for the bust.[ii] The Free Speech Movement—surprise—was every bit as Jewish as Freedom Summer. The occupiers of Sproul Hall held a Hanukkah service during the sit-in, and the biggest base of support for the radicals came from the Jews in the student body.[iii] Fay “relished seeing the Berkeley campus develop into a hotbed of Movement fervor.”[iv] The fact that it was a Jewish movement was presumably a source of pride for her, given her strong Jewish identity.

The arrestees called for legal help and Fay jumped into action. Her energy at times like this could be awe-inspiring, and the FSM members “secretly fell in love with her.”[v] Over the years, many people would describe Fay as attractive, intelligent, and generous, especially when she could immerse herself in a cause. She helped arrange for bail and performed other legal work in a blur of activity.

Shortly afterward, Fay held a Seder (a ceremonial Passover dinner) for SNCC personnel at her home. She “incorporated into it references to Martin Luther King, Jr., and the Civil Rights Movement.”[vi] This was fitting because the Jews had invested heavily in the movement; indeed, they had generally succeeded in guiding the direction of the civil rights campaign from the time they initiated the NAACP in 1909.[vii]

Fay had another reason to feel good in the spring of 1965. She and Marvin reunited and leased a house in the Berkeley flats. They made their home a haven for movement friends, who were excited by yet another looming cause: the Vietnam War. (No rest for the wicked.) They plunged into an effort to help young men resisting the draft and others demonstrating against the war.[viii] Fay, Marvin, and their lawyer friends Peter Franck and Aryay Lenske set up the Council for Justice (CFJ) to provide legal services for the entire range of leftist causes. The Executive Committee of the CFJ included Beverly Axelrod, who would soon make Eldridge Cleaver famous.[ix]

The CJF didn’t last long, but not to worry; there is always another cause, another front in the war against White society. Sure enough, one soon appeared, one that carried a menacing—murderous, even—revolutionary swagger, so calculated to set Jewish hearts aflutter. Better yet, this group was Black, and so would be entirely dependent upon Jewish brains and money.

Eldridge Cleaver and the Revolutionary Glorification of Black Criminality

In the wake of Freedom Summer and the racial rancor it generated within the civil rights movement, more pugnacious Blacks rose to ascendancy in SNCC and other civil rights organizations. Stokely Carmichael became chairman of SNCC in May 1966, and quickly repudiated civil disobedience. He embraced “Black Power” and Black separatism, and by the end of the year he expelled Whites from the SNCC. A position paper worked up to explain the move stated, “All White people are racists.”[x] Jewish revolutionaries were outraged; one cited Jewish support of civil rights organizations and their “strategic role in organizing and funding the struggle,” and concluded “it was clear to everyone that [Jews] were the primary target” of Carmichael’s new racial militancy.[xi] Jews can get awfully sensitive when their revolutionary proxies get it into their heads to steer their own way.

It was in this context that the Black Panthers appeared in the Bay Area in October 1966. The Black Panthers reviled the “White power structure” but were open to alliances with White radicals. Jewish leftists immediately connected with their movement. Advocacy for the Panthers would become the dramatic climax of Fay’s career. She would throw herself into the maelstrom of pro-Panther activism with total incomprehension of their true nature, just like many other Jewish revolutionaries.

We begin with Eldridge Cleaver, because his career was so largely a Jewish creation, and provides necessary background for Fay’s new endeavor. In1966 Cleaver was doing time for attempted rape and attempted murder. His infamous predilection for violating White women would soon be broadcast by Jewish publicists. He read politics and history in prison, but his ideas crystallized upon reading George Breitman’s book, Last Year of Malcolm X: The Evolution of a Revolutionary. Breitman, a Jew, depicted Malcolm at the end of his life as less a religious leader than a socialist revolutionary. “The Malcolm X of the Breitman book went far beyond seeing racism as a flaw in the hearts of the American people. It was endemic to the nation’s economic system, a necessary feature of capitalism. The whole structure had to go.”[xii] The book impacted Black inmates “like a lightning strike.” They now spurned mere reform or talk of civil rights; “[t]here was nothing to be gained by trying to fit in. The very structure of the society would have to be razed.” Cleaver was the inmate “who followed this line of thought most closely.”[xiii] A Jew thus lit yet another spark for Black revolution.

From prison, Cleaver managed to contact Beverly Axelrod, a Jewish lawyer and veteran radical. He hoped that he could pay her legal fees with his writing, and she could win his parole. Axelrod smuggled forbidden literature into prison for Cleaver, and he gave her his numerous tracts, which she sent to Norman Mailer, whose 1957 essay “The White Negro” reminded more than one critic of Cleaver’s scribblings. With Mailer’s enthusiastic approval, she was able to get Ramparts magazine, soon to become the most prominent publication of the New Left, to publish selections.[xiv] Robert Scheer, editor at Ramparts (son of a Russian Jewess and a German Gentile), also helped place Cleaver’s work in the magazine; his role would become big enough to earn the description of “perhaps the key person to launch the career of Eldridge Cleaver.”[xv] Eldridge Cleaver was a Jewish creation, and the Jews were on their way to replacing the SNCC as their controlled vehicle of social demolition.[xvi]

In August 1966, Ramparts published Eldridge’s “Letters from Prison,” which included this famous passage: “Rape was an insurrectionary act. It delighted me that I was defying and trampling upon the White man’s law, upon his system of values, and that I was defiling his women.”[xvii] Whatever Beverly Axelrod thought of this passage, it didn’t stop her from falling in love with him. By the time she got him out on parole at the end of 1966, they were lovers and planned to marry. Cleaver’s book Soul on Ice came out in the spring of 1967. The book “whipped tough cultural observations in with a froth of sexual lore, and the result was a violence-steeped Maileresque Black sexual-political myth …”[xviii] It featured letters to and from Beverly and was dedicated to her, “with whom I share the ultimate of love.”[xix] Jewish media sources received it rapturously; the lefty Jewish critic Maxwell Geismar in his introduction to the book wrote that Cleaver was “simply one of the best cultural critics writing today.”[xx]

Cleaver could portray his crimes as politically motivated all he wanted, but without Jewish publicists, it would have amounted to nothing. Because he was able to gain the ear of radical Jews, the myth of the criminal-as-revolutionary was born: “crime . . . became a revolutionary challenge to the state.”[xxi] This idea—putting the final touch on a dangerous concoction—created “room for criminal male violence in the ideology of the New Left.”[xxii] A direct path was laid down to domestic revolutionary violence and terrorism. It led in a straight line from the Black Panthers, to the Weathermen, the Symbionese Liberation Army, and now, Antifa.

Huey Newton and Fay Stender

At a party celebrating the publication of Soul on Ice, Fay Stender met Cleaver and toasted his engagement to Axelrod.[xxiii] (The engagement would not last long; Cleaver soon abandoned her for a much younger woman. Cleaver later admitted that he used Axelrod, eleven years his senior, to get out of prison.) It was through Axelrod that Fay would become involved in the case that made her famous.

However, Fay was depressed again. She was no closer to a full partnership in the firm of Garry & Dreyfus; she mostly did research for the “name” partners. She was envious of Beverly Axelrod, the toast of the radical community, and Marvin had embarked upon yet another affair. She needed a new cause. As it happened, it wasn’t long in coming: in the early morning hours of October 28, 1967, the thuggish founder of the Black Panthers, Huey Newton, murdered John Frey.

Oakland police officer John Frey had pulled over a vehicle with Newton and a friend inside. Ten minutes later Frey was dying of five bullet wounds, two in the back from close range.[xxiv] An hour later Newton showed up at Kaiser Hospital with a gunshot wound in his abdomen. There the cops caught up to him; so did Charles Garry and Fay Stender. Eldridge Cleaver, who had joined the Panthers after his release from prison and now stepped up as leader, had called Axelrod for help and she called Garry.[xxv] Fay “would never forget the impact of seeing Huey Newton lying half-naked under armed guard. . . . At first sight, she felt a strong sexual attraction.”[xxvi] Her depression vanished; she “instantly realized this might be the career break she was looking for.” She would be at the center of the “hottest Movement case around”: a capital murder trial for a Black man “struggling” against the “racist” American system.[xxvii]

Huey Newton in Beverly Axelrod’s apartment, 1967. Props by Cleaver.

Fay wasn’t the only turned-on radical. Newton (who reportedly had a Jewish grandfather[xxviii]) and the Panthers had already gotten major press coverage; less than three months before Frey’s murder, Israeli-born Sol Stern had done a write-up on the Panthers for New York Times Magazine (August 6). This was the first exposure the Panthers had received in the mainstream press. “Stern had asked Newton if he was truly prepared to kill a police officer; Newton replied that he was.” Stern couldn’t help concluding that, for the Panthers, “the execution of a police officer would be as natural . . . as the execution of a German soldier by a member of the French Resistance.”[xxix] In the immediate aftermath of the killing of Frey, the underground newspaper Berkeley Barb (owned and run by the Jew Max Scherr[xxx]), which had been covering the Panthers steadily since early 1967, “hastily concluded” that the Newton case was a “clear case of police provocation” and declared him a political prisoner.[xxxi] The Barb would continue to cover Newton’s case full-blast.

Many radicals believed that Newton had killed Frey, and hoped it presaged a real revolution.

Fay would assist Garry in the case, along with Barney Dreyfus and another partner, Alex Hoffmann, a diminutive Viennese Jew. Garry planned a “super-aggressive defense . . . raising every possible factual and legal issue,” with a maximum of publicity to arouse sympathy for Newton.[xxxii] Fay, who had virtually no experience in criminal trials, would do research and write motions and briefs that challenged everything that might lead to plausible grounds for a subsequent appeal. Garry would conduct the trial in the courtroom. Nevertheless, the case looked very bad for the defense; everything pointed to Newton having an electrifying end to his career.

Garry planned to put the “racist” American system on trial and the prosecutor on the defensive. Lise Pearlman describes it as the first “Movement trial”; the Chicago Seven Trial was yet to come.[xxxiii] The Panthers and their White backers would mount large demonstrations around the courthouse at each pre-trial hearing and all through the trial, and the leftwing press and its Jewish scribes would provide fawning coverage.

The Panthers at the time of Frey’s death numbered only about a dozen people. With a cause célèbre like Newton imprisoned in a racially explosive murder case, Blacks flocked to the Party. Within eighteen months, there were over forty chapters around the country with 5,000 members. Their paper, The Black Panther, launched in Beverly Axelrod’s apartment, grew to a circulation of over 100,000.[xxxiv] Newton, many remarked, was more valuable in prison, a likely martyr, than free.

The prosecutor quickly obtained an indictment from a grand jury. Fay and Barney Dreyfus immediately prepared a constitutional challenge to the composition of the jury, because it was too White. It didn’t reflect a “cross-section of the community.”[xxxv] They invested immense effort and time on this angle. (Their argument would fail; they would appeal; again denied.[xxxvi]) This, together with their later agitation against the composition of the trial jury, would have the terrible effect of making juries and the judicial process subject to identity politics, and lead to rampant Black juror sabotage of criminal cases against Blacks.

In January 1968, Fay began visiting Newton regularly in the Alameda County Jail. She was “delighted at his warm reception,”[xxxvii] and began dressing more attractively, with makeup, on her visits. She was “but one of a growing number of his new female devotees.”[xxxviii] Newton was able to bamboozle her completely. He told her he learned to read after high school by repeatedly attempting Plato’s Republic. She in turn shared personal details with him, and was soon panting, “he is truly a great man. Huey is a loving, gentle, kind person . . . He has a righteous force, a fierce combination of moral outrage and anger.”[xxxix] What is this but pure female emotion, utterly duped by radical ideology and a dangerous but charming poseur?

In late February 1968, the government released the Kerner Report. It infamously blamed White racism for Black failure and the Black inner-city riots of the preceding few years, providing top-level government backing for the claim that Huey Newton’s actions were simply the result of frustration with oppression.

Five weeks later, after a night of whoring in Memphis, the Reverend Martin Luther King met God, unexpectedly.[xl] In protest, Blacks across the nation attacked and burned down their own communities.[xli] President Johnson had to call in 13,000 troops to quell the violence and arson in Washington, D.C. Amidst the excitement, Eldridge Cleaver gathered four carloads of heavily armed Panthers and set out to “off” some “pigs” and “stoke the image of [the Panthers] as the future revolutionary vanguard.”[xlii] A shootout ensued. Police killed one Panther and hauled Cleaver off to prison. Cleaver insisted he and the Panthers were innocently “preparing a picnic” for the morrow.[xliii] “To the Bastille!” brayed the Berkeley Barb at this “police outrage.” Susan Sontag and Norman Mailer, among others, demanded Cleaver’s release.[xliv]

Meanwhile, Fay worked round the clock on the case. She attended Panther meetings, read books that Huey assigned her, and prepared motions. When the state rejected her challenge of the grand jury, she assembled a panel of sociologists to help her strategize for the trial. This was “a novel concept. Today professional jury consultants are often used in high profile . . . cases . . . but back then the use of sociologists . . . was pioneering.”[xlv] They specifically sought ways to shape a jury to their liking, i.e., one with as many minorities as possible. Fay reached out to David Wellman, a friend and movement journalist who was working on a Ph.D. in “race relations” at Berkeley. He brought his colleagues Bob Blauner, a “confirmed Marxist,” Professor Jan Dizard, and Dr. Bernard Diamond to meet with Fay.[xlvi] Fay and her “experts” prepared hundreds of questions that Charles Garry could ask prospective jurors to root out racial “bias.” This is another example showing that outsiders or Jews will not play by the “gentleman’s rules” that bind together a homogeneous high-trust society. They literally act as a social corrosive.

Garry and Fay knew full well that their chances of winning an acquittal, or a hung jury, rested on whether they could seat Blacks on the jury. Did they really think that Blacks would judge the evidence with greater acumen and dispassion than middle-class Whites? Not bloody likely. They were well aware that minorities on juries were prone to siding with their racial brothers at the expense of facts.[xlvii] Garry wanted “to create the impression that every member of a minority group would understand his client’s perspective better than Whites, but he knew better” [emphasis added].[xlviii] He knew many Blacks in Oakland did not view the Panthers positively. He was banking on naked racial solidarity to spring a murderer and increase his own fame. Did Fay think of the implications of their strategy? Or did she simply accept the idea that Newton was justified in his actions because of White racism?

The Newton Trial     

The trial began with jury selection on July 15, 1968. Judge Monroe Friedman presided. The prosecutor was the tall, courtly, almost ridiculously decent Lowell Jensen. Even Pearlman points out the contrast in style and behavior between the prosecution and the defense; it was exactly what one might expect between a WASP and a group consisting mostly of Jews.[xlix]

Security for the trial was unprecedented. Outside, Panthers and thousands of supporters marched, chanted, and screamed. Some held signs reading, “The Nation Shall be Reduced to Ashes, the Sky’s the Limit if Anything Happens to Huey.”[l] It was blatant intimidation of the judge and jury, orchestrated by the radicals, and should never have been permitted.

For three days, Fay trotted out her experts to explain to Judge Friedman how biased Whites were: Jan Dizard, Bob Blauner, Alex Hoffmann, Dr. Sanford (one of the authors of The Authoritarian Personality), Dr. Diamond, and even Hans Zeisel from Chicago.[li] It is hard to see how the affair could have been more Jewish; only Dizard and Sanford were Gentiles. The judge denied most of the defense’s requests, but did permit a longer questioning period for possible jurors. Questioning of the jury pool then took nearly three excruciating weeks. One defense strategy ironically backfired; most Blacks stated under oath that they couldn’t impose the death penalty under any conditions, and Jensen logically proceeded to exclude them, greatly reducing the number of Blacks who could sit on the jury. Both Fay and Garry had actually hoped that minorities would lie about their feelings on the death penalty so they could be seated and vote against death, if it came to that.[lii] The fact that the defense assumed they would lie, and that they were eager to profit from it, says everything we need to know about their ethics. Such are the imperatives of tikkun olam.

The jury seated five minorities, including one Black man. Jensen, fair to a fault, didn’t strive to exclude minorities just because they were minorities.

The defense put Newton, a good speaker, on the stand. He denied shooting Frey. Then, with Garry prompting him, he “talked at length . . . about hundreds of years of oppression,” over the objections of Jensen, because Judge Friedman “was fascinated” by the history lesson.[liii] Newton, of course, had no direct knowledge of “hundreds of years” of oppression; his “testimony” was totally extraneous to the case. Newton swore that the Panthers were committed to nonviolence, at virtually the same moment protestors outside were chanting, “Revolution has come – Time to pick up your gun,” and “Off the pigs.”[liv]

The Black juror, David Harper, “found himself profoundly affected” when Newton testified about racism in American society.[lv]

When cross-examined by Jensen, Newton claimed that Officer Frey had been rough with him, called him “nigger,” and pushed him; he fell, Frey pulled his gun, and Newton felt a hot flash on his stomach. He claimed he remembered nothing more.[lvi] Garry brought Dr. Diamond to the stand to testify that soldiers shot in the stomach commonly experience amnesia and unconsciousness.[lvii]

Jensen’s final remarks included a “chilling” account of the killing. Only Newton could have fired the fatal shots, he concluded. Garry then closed. He compared Newton to Christ and invoked both the Holocaust and the Armenian genocide. With tears in his eyes, he embraced Newton and implored the jury to find him innocent.[lviii]

During jury deliberations, the lone Black man and a Cuban held out for acquittal. Finally they compromised by opting for a verdict of manslaughter. It was a “stunning” victory for the defense, but it left Fay and Alex Hoffmann devastated (Pearlman speculates that Hoffmann, a homosexual, may have been in love with Newton).[lix] Newton was sentenced to two to fifteen years, under the “indeterminate” sentencing law. It was an outrageous violation of justice, worked by Jews and non-Whites at the expense of a White policeman and White society. The demoralization of White society consequent upon such a violation of justice would be hard to calculate, but surely it would have serious and long-lasting effects.

Fay began working on the appeal the next morning. Garry was busy with other cases, and handed it over to her. She would read the 4,000-page trial transcript, and eventually write a near 200-page brief arguing for a reversal of the verdict, even though historically there was very little chance for success. She threw herself into fund-raising, recruiting celebrities to lend their names to the “Free Huey” campaign, and speaking at colleges, all with her customary full-bore intensity.[lx] She also reached out to rabbis involved in civil rights work: “Fay relished making connections between her religious heritage and her current mission. In her view, Newton’s freedom should be the rabbis’ cause as well.”[lxi]

She visited Newton in prison, along with Alex Hoffmann. As his attorney, they could meet in a small room with some privacy. She felt it her duty to keep Newton’s spirits up. “She seemed . . . to be almost in love with Newton. They looked deeply at each other during her visits, sometimes touching when the guards’ attention wandered.”[lxii] They did more than touch; once “a startled guard reported seeing Stender bent down apparently engaged in oral sex with Newton.”[lxiii] It was a combination Fay couldn’t resist: her own powerful sexual appetite, a poor victim of brutish White racism, an intimate moment with a real revolutionary. Did she think of her husband? Her children? Venereal disease?

In the summer of 1969, Fay and Marvin took time for a trip to Europe and Israel. They “marveled at the transformation in Israel wreaked by the collective blood, sweat and tears of so many Jews.” A relative with an Uzi on his back showed them around what Lise Pearlman calls the “newly liberated” West Bank.[lxiv] Fay would later become “distanced” from other leftists over the issue of Palestine (they often denounced Israeli imperialism); she acknowledged the Arabs had a right to the land, but so did “the survivors of the Holocaust.”[lxv]

When they returned, Fay left Garry & Dreyfus and joined with Peter Franck (her old friend from the Council for Justice) in a new radical law “collective” in Berkeley: Franck, Stender, Hendon, Hill, & Ziegler. All but Hill were Jewish. Collectives were the new thing; they would have no distinctions in status or pay. Naturally, they would devote themselves to “Movement” work.

She finished her brief for Newton’s appeal in January 1970. In what amounted to a grand fishing expedition, she claimed, among other things, that the grand jury and the trial jury did not reflect Newton’s “peer group,” despite the fact that the prosecutor had not excluded minorities per se. Fay and Garry presented oral arguments on February 11. The appellate decision would come down in late May.


[i] Pearlman, Call Me Phaedra, 98.

[ii] When protestor Joe Blum reached Santa Rita prison after dawn, he heard a voice call out, “Hey Joe! How many of you motherfuckers are coming out here?” It was his friend from Merritt College, Huey Newton, in prison for assault. From Hugh Pearson, The Shadow of the Panther (Addison Wesley, 1994), 73.

[iii] Arthur Liebman, Jews and the Left (New York: John Wiley & Sons, 1979), 68.

[iv] Pearlman, Call Me Phaedra, 98.

[v] Ibid., 100.

[vi] Ibid., 100-01.

[vii] See Kevin MacDonald, “Jews, Blacks, and Race” here, and E. Michael Jones, The Jewish Revolutionary Spirit and Its Impact on World History, Chapter 16.

[viii] Pearlman, Call Me Phaedra, 101-02.

[ix] Ibid., 102. Franck is Jewish; so was Axelrod.

[x] Heineman, 42.

[xi] David Horowitz, Radical Son: A Generational Odyssey (New York: The Free Press, 1997), 227.

[xii] Eric Cummins, The Rise and Fall of California’s Radical Prison Movement (Stanford: Stanford University Press, 1994), 97.

[xiii] All quotes from Cummins, 97.

[xiv] Pearlman, Call Me Phaedra, 113.

[xv] Hugh Pearson, The Shadow of the Panther, 104.

[xvi] “Cleaver . . . would do more than anyone else to facilitate Huey Newton’s Black Panther Party replacing SNCC as the national symbol of Black disenchantment.” Pearson, 104.

[xvii] Peter Richardson, A Bomb in Every Issue: How the Short, Unruly Life of Ramparts Magazine Changed America (New York: The New Press, 2009), 69-70.

[xviii] Cummins, California’s Radical Prison Movement, 100.

[xix] Richardson, A Bomb in Every Issue, 121.

[xx] Ibid., 122-23. Cleaver’s warden from San Quentin had a different view of his writing. He thought it was “racist as hell, talking about the White honkies and death to the White man and that sort of thing . . . I consider[ed] it garbage, the words of a diseased mind.” (from Cummins, 98.)

[xxi] Cummins, 103.

[xxii] Cummins, 103.

[xxiii] Lise Pearlman, American Justice, 110-11.

[xxiv] Horowitz and Collier, 29.

[xxv] Pearlman, American Justice, 133.

[xxvi] Pearlman, Call Me Phaedra, 118.

[xxvii] Pearlman, American Justice, 110.

[xxviii] Pearson, 292.

[xxix] Richardson, 92-3. Stern probably knew the “French Resistance” was largely Jewish; see “Was the French Resistance Jewish?” in the Tablet: https://www.tabletmag.com/jewish-arts-and-culture/books/201308/was-the-french-resistance-jewish

[xxx] See here for Scherr.

[xxxi] Cummins, 113-14.

[xxxii] Pearlman, Call Me Phaedra, 119.

[xxxiii] Pearlman, American Justice, 112, 136.

[xxxiv] Ibid., 38.

[xxxv] Ibid., 117-18.

[xxxvi] Pearlman, Call Me Phaedra, 121.

[xxxvii] Ibid., 122.

[xxxviii] Pearlman, American Justice, 151.

[xxxix] Ibid., 151.

[xl] In his book And the Walls Came Tumbling Down, Ralph Abernathy, close associate of Martin Luther King, testifies that King spent time with two women that night, neither one his wife, and beat up a third. See http://articles.latimes.com/1989-11-12/books/bk-1880_1_ralph-david-abernathy/2

[xli] After the Watts riots in August 1965, in which the Blacks of Los Angeles had destroyed much of their community, they nevertheless felt that they had “had chastised the White power structure.” Heineman, 41.

[xlii] Pearson, 154.

[xliii] Pearson, 155.

[xliv] Cummins, 121.

[xlv] Pearlman, American Justice, 161-62.

[xlvi] Ibid., 177.

[xlvii] Ibid., 217.

[xlviii] Ibid., 223.

[xlix] Ibid., 215.

[l] Pearson, 167.

[li] Pearlman, American Justice, 210-13.

[lii] Pearlman, Call Me Phaedra, 126.

[liii] Pearlman, American Justice, 284-85.

[liv] Ibid., 286.

[lv] Ibid., 327.

[lvi] Ibid., 287-88.

[lvii] Pearlman, Call Me Phaedra, 130-31.

[lviii] Pearlman, American Justice, 298-302.

[lix] Pearlman, Call Me Phaedra, xiv.

[lx] Pearlman, American Justice, 357-58.

[lxi] Pearlman, Call Me Phaedra, 143-44.

[lxii] Horowitz and Collier, 31.

[lxiii] Pearlman, American Justice, 358.

[lxiv] Both quotes from Pearlman, Call Me Phaedra, 150.

[lxv] Ibid., 336.

The Life and Times of Fay Stender, Radical Attorney for the Black Panthers, Part 1

Introduction

Fay Stender earned fame as a radical attorney in the 1960s and 1970s, defending two of the most prominent Black Panthers in highly publicized court cases. During the course of her career in left-wing activism, she embraced numerous “causes” with a passion as flamboyant as it was unbalanced. She worked strictly within the stream of Jewish anti-White activism, but inside that framework her aims were essentially random, a consequence of her peculiar personality. She displayed during the course of her work a toxic combination of Jewish radicalism, selfishness, ambition, egotism, and unrestrained female emotion. The blend eventually destabilized social institutions and got people killed.

Fay was the personification of psychological intensity, a classic marker of Jewish activism. Her personality traits were etched in bold lettering. People “who knew her intimately . . . regarded her as one of the most forceful persons they had ever met.”[i] Her sympathetic biographer mentions her “extraordinary” ego, and even her husband was appalled by her “analytic, calculating ambition.”[ii] She was “deeply typical” of the radical movement, says a fellow 1960s leftist, “the paradigmatic radical—relentlessly pushing at human limits; driven to a fine rage by perceived injustices; searching for personal authenticity in her revolutionary commitments.”[iii] Like many subversives of the 1960s, she was also a strongly identified Jew, and consciously linked the supposed values of her Jewish heritage with her social activism.

Her life story is a revealing case study in Jewish activism.

Early Life and Education

Fay Stender was born in San Francisco in 1932, into a middle-class Jewish family. Her grandparents hailed from the old country: Brest-Litovsk, Hungary, and Germany. Her father, Sam Abraham, was a chemical engineer; her mother, Ruby, was a teacher. They were a conventional family, not “political” or activist. Sam was Orthodox, but Fay and her only sibling, Lisie, were raised Reform, and they observed the Sabbath and other Jewish rites.[iv]

Fay began piano lessons at four years of age, and quickly showed real talent. By the time she entered her teen years she was on track to become a concert pianist. She earned the privilege of performing Beethoven’s Emperor Concerto with the San Francisco Symphony when she was just fourteen years old.

Not long afterward, she rebelled against her rigorous schedule. She wasn’t happy with her stunted social life (she was attending private school to maximize practice time); she demanded to be allowed to attend Berkeley High School with her friend Hilde Stern. She also wanted to reduce her practice time. Her parents submitted only after much argument. She did not fit in very well in high school, however, because Hilde’s circle of friends considered her arrogant. She was “a loner, restless and impatient with frivolity.”[v] She read much in her spare time and made the National Honor Society.

Fay and her family evinced a good deal of neurosis. Her mother was “controlling” and “tended toward hypochondria,” frequently dragging Fay around to doctors and imposing unnecessary therapies on her. Fay herself suffered periods of serious depression throughout her life, and may have suffered from bipolar disorder.[vi] She also enjoyed provoking authority. At public institutions, she would open doors marked “private” and, boldly entering, implicitly challenging the White social order.

At seventeen, Fay followed Hilde Stern to Portland, Oregon, to study English at Reed College. Reed had a reputation as left wing and iconoclastic. Fay reveled in her freedom from parental control, and began dating for the first time. She was, like many young people, almost painfully idealistic. A letter of advice to her younger sister featured this earnest impression: “The real meaning of life is in three things, love, beauty and pain. And these three are all really one which is God or Truth. And you will only come to know and understand this by giving, and giving too much.”[vii]

A young Fay Stender at Reed College

Jewish idealism does not frown upon unorthodox modes of sexual expression. Sex is also, of course, a well-known tool of revolutionaries. In her sophomore year she fell for a youthful professor, Stanley Moore, a womanizing Communist with a taste for bondage (Fay’s biographer Lise Pearlman describes the relationship as “sado-masochistic.”[viii]) Moore turned her strongly to the left and “convinced her to reject her cloistered upbringing and bourgeois Jewish values.”[ix] It began to dawn on Fay that “there was something wrong with this country, something I wanted to change.”[x] She quickly embraced radical ideas, a rare example of a Gentile converting a Jew to revolution.

In her junior year she transferred to the University of California at Berkeley. There she befriended a fellow student, Chinese immigrant Betty Lee, and, talking “a million miles a minute,” “passionately expounded on Communism, racism and imperialism.”[xi] Her knowledge of these issues must have been superficial, but her passion wasn’t. She was vocal enough with her new beliefs that the FBI opened a file on her and Betty as suspected Communists.[xii] The FBI would track Fay through much of her life. Read more