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Elena Kagan’s “diversity problem” and Jewish privilege

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The reaction to the appointment of Elena Kagan to the Supreme Court in 2010 was a case study in how taboos are maintained in our society regarding the 600-pound gorilla of Jewish power. It is not just that little was said about the fact that she would be the third Jewish justice on the nine-member court in a country barely two percent Jewish, leaving the majority-Protestant country without a Protestant on the high court. It is not just that she was generally lacking in qualifications for the appointment and for pretty much every other job she has ever gotten. What was really interesting was how the Jewish media diverted attention from the phenomenon of Jewish power and privilege by raising the specter of White privilege. And when I say specter, I really mean ghost, because White privilege for all intents and purposes is dead and gone, as the Elena Kagan nomination “controversy” illustrates.

When Obama was set to make his second nomination for the Supreme Court, Kagan’s selection was neither a surprise nor ever seriously in doubt. She had already been on the short list of candidates to fill the first vacancy, which eventually went to Sonia Sotomayor. There were some voices raised, mostly on the “right,” regarding Kagan’s complete lack of judicial experience and her relative lack of courtroom experience. However, the truly interesting objections were raised by observers on the “left” regarding the lack of “diversity” in her recruitment of professors while she was the dean of Harvard Law School.

The liberal on-line magazine Salon published an article by four law professors from less prestigious schools noting that all but one of the 32 tenure-track professors hired while Kagan was dean were White. These professors, two of whom were black, one south Asian, and one with a half-Hispanic hyphenated surname (Luis Fuentes-Rohwer), make seven references to Whites in their 1679-word piece, yet never once use the word “Jew.” Read more

Free to Cheat: “Jewish Emancipation” and the Anglo-Jewish Cousinhood, Part 2

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Go to Part I.

The Cousinhood on the World Stage.

In 1847, London’s Jewish community had produced a statement for public consumption stressing that the election of Lionel de Rothschild would represent nothing more than the election of another politician who would work for “the welfare of the nation, and the prosperity of his country.”[33] However, later actions by members of the Cousinhood who had taken places in the legislature and in government would provide cause for pondering precisely which nation was being referred to. David Feldman has revealed that entry into the legislature facilitated greater Jewish involvement in the administration of the British Empire, and that the Cousinhood was involved in a succession of financial and political scandals which had at their root “family and religious connections,” “the pursuit of profit,” and attempts to “influence colonial affairs when it deemed [global] Jewish interests were at stake.”[34]

By 1900, through a process of ethnic and familial networking, the Cousinhood had secured many of the most significant administrative positions in the Empire. Feldman notes that the Nathan family alone had by that date secured the positions of Governor of the Gold Coast, Hong Kong and Natal, Attorney-General and Chief Justice in Trinidad, Private Secretary to the Viceroy of India, Officiating Chief Secretary to the Governor of Eastern Bengal and Assam,  and Postmaster-General of Bengal.[35] In Parliament, Lionel Abrahams was Permanent Assistant Under-Secretary at the India Office, working under his cousin Edwin Montagu who was then Parliamentary Under-Secretary for India.[36] Read more

The War on White Australia: A Case Study in the Culture of Critique, Part 5 of 5

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Jewish anti-White activism and Australia’s Aborigines

As in the United States, Australian Jews have formed strategic partnerships with various the non-White “victim” groups, who, like them, have been the alleged victims of White oppression and injustice. Prominent among these non-White groups is Australia’s indigenous people. One Jewish source describes Jews and Aborigines as “two peoples with histories of dispossession and humiliation and killing who recognise each other, who find points of intersection and of parallel.”

Seeing a parallel between the “Holocaust” and the White Australia’s treatment of Australia’s Aborigines, the Jewish Australian Professor Robert Manne has written that: “Although there was never a time when I was tempted by the thought that the Holocaust and the dispossession [of Australia’s Aborigines] were morally equivalent horrors – the British settlers did not intend to wipe out the Aborigines and would have been content if the Aborigines had uncomplainingly abandoned their way of life and their land – I have no doubt that in part I was drawn to this chapter of Australian history because of the role the Holocaust played in my thought.”[i] Thus, while careful not to detract from the metaphysical preeminence of the “Holocaust,” Manne has been particularly keen to make the plight of Australia’s Aborigines an important part of the anti-White narrative. Read more

The War on White Australia: A Case Study in the Culture of Critique, Part 4 of 5

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Opposition to multiculturalism in Australia and the Jewish response

Australian Jewry, now just one ethnic group among many in a “multicultural” society, remains, as Rubinstein observes, “one of the best organised Diaspora communities in the world and is frequently at the forefront of ethnic and multicultural affairs in Australia.”[i] The one-time editorial committee member of the Australian Jewish Democrat, Miriam Faine, got right to the heart of the Jewish support for large-scale non-White immigration and multiculturalism when she noted that: “The strengthening of multicultural or diverse Australia is also our most effective insurance policy against anti-Semitism. The day Australia has a Chinese Australian Governor General I would be more confident of my freedom to live as a Jewish Australian.”[ii] Comments like these make it clear that Jewish promotion of non-White immigration and multiculturalism has been first and foremost a form or ethnic strategizing (or ethnic warfare) concerned with preventing the development of a mass movement of anti-Semitism in Australia and other Western societies.  

It is, therefore, not surprising that Australian Jewry has reacted aggressively to any manifestation of White ethnocentrism or opposition to multiculturalism from among the White Australian population. Markus notes that: “The post-Holocaust generation [of Australian Jews] has been acutely aware that any public manifestation of bigotry and racism, whoever the immediate target, has the potential to impact across society, on all minorities, however defined.”[iii] He further observes that “Changes occurred in Australian society in the last decade of the twentieth century, which heightened the significance of multiculturalism for the Jewish community and for the wider society.”[iv]

Conservative commentator John Stone recalls that by the mid-1980s support for Australia’s immigration program was increasingly “qualified by growing doubts about the increasingly contrived use of that program to remake Australia in a politically-correct ‘multiculturalist’ image.” The then Leader of the Opposition, John Howard, when asked by a journalist in 1988 whether the sharply increased rate of Asian immigration was too high, had replied: “I am not in favour of going back to the White Australia policy. I believe that, if it is in the eyes some in the community… too great, it would be in our immediate term interest and supportive of social cohesion if it were slowed down a little, so that the capacity of the community to absorb [it] was greater.” For having expressed even such mild a criticism of Australia’s immigration program, Howard was assailed by all sections of the liberal elite with his arguments about “social cohesion” being seen as a smokescreen for “racism.” Under sustained attack, Howard backed down in humiliating fashion. Read more

The War on White Australia: A Case Study in the Culture of Critique, Part 3 of 5

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Walter Lippmann – The Jewish architect of Australian Multiculturalism

While the Minister for Immigration in the Whitlam government (1972-1975), Al Grassby, is widely renowned in politically correct Australian circles as the “father of Australian multiculturalism,” the real architect of this poisonously anti-White ideology and policy in Australia was Walter Lippmann, a German-Jewish refugee who settled in Melbourne in 1938. Lippmann was a businessman and a prominent member of Melbourne’s Jewish community who by 1960 had become president of the Australian Jewish Welfare and Relief Society.

In his advocacy of multiculturalism in Australia, Lippmann tore a page out of the writings of the pioneering Jewish-American multiculturalist Horace Kallen. Lippmann deeply resented the assimilated culture of the Australia he entered in 1938, and believed Jewish immigrants had left one type of oppression behind only to be subjected to another: the Australian expectation to assimilate. Kallen had described the corresponding expectation in the early twentieth century United States as “the Americanization hysteria” or the “Americanization psychosis.”[i] The multiculturalism espoused by Walter Lippmann in Australia, a toxic blend of postmodernism and Marxism, implied “a rejection not only of the attempts to promote an amalgam of cultures but also of any assumptions of Anglo-Saxon superiority and the necessary conformity to English-oriented cultural patterns.”

In an article entitled “Australian Jewry – Can It Survive?” published in the Jewish community newspaper The Bridge in January 1973, Lippmann argued that “The positive value of a multicultural society needs promotion in the Australian environment.” His argument was developed against the background of news that Lippmann found deeply disturbing, namely that “for the first time in the history of Australian Jewry, the 1971 Commonwealth Census has disclosed a decline in the number of Jews identifying as such.”[ii] Lippmann identified three major reasons for the decline: the post-WWII migration of Jews had mostly consisted of the middle-aged, the relatively low birth-rate of Australian Jews, and the relatively high rate of marrying out. Read more

The War on White Australia: A Case Study in the Culture of Critique, Part 2 of 5

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The History of Judaism in Australia

Jews have been present in Australia since the beginning of European settlement. Around a dozen Jewish convicts came with the First Fleet in 1788. When the transportation of convicts to eastern Australia ended in 1853, around 800 of the 151,000 convicts to have arrived were of Jewish origin. The first free Jewish settlers arrived from Britain in 1809, and there were three subsequent waves of Jewish immigration to Australia between 1850 and 1930 – mainly German Jews arriving during the gold rushes, refugees from Tsarist Russia from 1880 to 1914, and Polish Jews after 1918. The numbers arriving with each of these waves were, however, comparatively small and Australian Jewry remained a tiny isolated outpost of world Jewry until the 1930s.[i]

Unlike in Britain where Jews were gradually emancipated through Parliamentary Acts in 1854, 1858 and 1866, in the Australian colonies they enjoyed full civil and political rights from the beginning: they acquired British nationality, voted at elections, held commissions in the local militia, were elected to municipal offices and were appointed justices of the peace.[ii] Jews were well integrated into the political and administrative structure of the colonies. Sir John Monash (1865-1931) became a general in the Australian army and was, according to Goldberg, “the only Jew in the modern era outside Israel (with the exception of Trotsky) to lead an army.”[iii]  Sir Isaac Isaacs (1855-1948) became Australia’s first native-born Governor-General.  In Australia under the Immigration Restriction Act of 1901 these highly assimilated Anglo-Jews were regarded as “White,” whereas Jews of middle-eastern origin were regarded as Asian and therefore barred from entry.

Sir Isaac Isaacs

Jewish academic Jon Stratton points out that the high level of assimilation of Anglo-Australian Jewry was reflected in the relatively high levels of intermarriage through the 19th century and the first half of the 20th. In 1911, some 27 per cent of Jewish husbands in Australia had non-Jewish wives and 13 per cent of Jewish wives had non-Jewish husbands. In 1921 these figures had increased to 29 per cent and 16 per cent respectively. However, by the 1991 census there had been a decline to an overall rate of 10-15 per cent.[iv] Stratton notes that “the acceptance of intermarriage signifies a lack of racial difference. Jews were thus caught on the horns of a dilemma. If they were accepted as marriage partners by gentiles this was a crucial step in the process of national assimilation but, in marrying gentiles, they destroyed the endogamous basis of Jewish particularity.”[v] This is an acknowledgment of the essentially incompatibility of Judaism and Western culture in the tendency of individualistic Western cultures to break down Jewish cohesiveness.

The Ashkenazi Jews who migrated from central and eastern Europe between 1930 and 1950 created an identity crisis within the established Anglo-Jewish community. In their political radicalism, avowed Zionism and intense ethnocentrism, they differed greatly from the Anglo-Australian Jews. The new migrants had the effect of making the Anglo-Jews more visible as a group through their association with the new European Jews. They also provoked hostility from significant sections of the Australian community, who correctly sensed that the psychologically intense and politically radical newcomers posed a fundamental threat to their nation. Read more

Liberal Bias in Academia: The role of Jewish academics in the creation and maintenance of academic liberalism

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A study to be published in September in Current Directions in Psychological Science, prominent peer-reviewed academic journal, goes beyond the well-known fact that the vast majority of social psychologists are on the left (“Survey shocker: Liberal profs admit they’d discriminate against conservatives in hiring, advancement“).

Psychologists Yoel Inbar and Joris Lammers, based at Tilburg University in the Netherlands, surveyed a roughly representative sample of academics and scholars in social psychology and found that “In decisions ranging from paper reviews to hiring, many social and personality psychologists admit that they would discriminate against openly conservative colleagues.” …

More than a third of the respondents said they would discriminate against the conservative candidate. One respondent wrote in that if department members “could figure out who was a conservative, they would be sure not to hire them.” …

Generally speaking, the more liberal the respondent, the more willingness to discriminate and, paradoxically, the higher the assumption that conservatives do not face a hostile climate in the academy. …

A 2007 report by sociologists Neil Gross and Solon Simmons found that 80 percent of psychology professors at elite and non-elite universities are Democrats. Other studies reveal that 5 percent to 7 percent of faculty openly identify as Republicans. By contrast, about 20 percent of the general population are liberal and 40 percent are conservative. …

[While much larger percentages of faculty are economic conservatives,] the widest divide occurs on social issues, the contested terrain in the culture wars shaking the academy. On these contentious issues, 90 percent identified as liberal and only 4 percent as conservative.

Of course, social psychologists by definition perform research on social issues—precisely the areas where they are overwhelmingly liberal. Don’t expect any race realist research on criminality or ethnic differences in aggressiveness to come out of mainstream social psychology. Read more