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Ian Morris on Why the West Rules…For Now

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Ian Morris is professor of classics and history at Stanford University. His latest book entitled Why the West Rules — For Now: The Patterns of History and What They Reveal about the Future was published in 2010. The British-born Morris attempts in his book to explain why “the West” has exercised global dominance without parallel in history over the past two centuries. His overriding concern, in this endeavor, is to debunk any “racist theories” that could possibly account for this Western dominance. Morris observes that in the 18th century “Europeans found that they had a problem: but as problems go, it was not a bad one. They appeared to be taking over the world but didn’t know why.” He notes that many Europeans drew the obvious (and reasonable) inference: Westerners were simply superior to other people, claiming that “For 200 years this thought cheered up western imperialists as they battled malaria, mosquitoes, and ungrateful natives, and still has a few champions today. But thanks to two sciences — archeology and genetics — we now know that it is clearly, unambiguously wrong” (p. 33). In making this unwarranted assertion Morris proves himself and the thesis of his book to be clearly, unambiguously wrong. (See also Ricardo Duchesne’s scathing review at Reviews in History.)

Morris writes that “Proclaiming racist theories contemptible is not enough. If we really want to reject them, and to conclude that people (in large groups) really are much the same it must be because racist theories are wrong, not just because most of us today do not like them” (pp. 50–51). A central proposition of his book is that the falsification of the multiregional theory of human evolution by studies of mitochondrial DNA, which supports the “out of Africa” single origin theory of human evolution, debunks any notion that White racial traits played a role in the rise of the West. For Morris, it is axiomatic that “If modern humans replaced Neanderthals in the Western Old World and Homo erectus in the Eastern regions without interbreeding, racist theories tracing contemporary Western rule back to prehistoric biological differences must be wrong” (p. 70). He acknowledges that modern Eurasians share 1 to 4 percent of their genes with the Neanderthals “but everywhere from France to China it is the same 1 to 4 percent.” He notes that other racial groups like modern Africans have no Neanderthal DNA, but that “the implications of this are yet to be explored” (P. 60). Read more

Negroid immigration in Holland: Antilleans and Somalis compared

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Until the 1970s there was no significant Negro presence in Holland. In the 1970s the first wave came from Surinam, in the 1980s the second wave from the Antilles and in the 1990s the third wave from Somalia. Since elites in the media and academic world never tire of saying that mass immigration is beneficial to the receiving country, it is good to put this thesis to the test using publicly available government sources and applying it to Negro migration. As the government uses regions of origin instead of ethnicity, we leave Surinamese out, because this group is composed of Whites, Blacks and Hindus. It is more interesting to use Antilleans and Somalis, because they are ethnically pure groups and they are both Negroid. These groups are particularly interesting because the Antilleans are descendants of African slaves under the White colonial regime. It will come as no surprise that it is common in the media and among intellectuals to claim that the reason for the backwardness of the Antilleans is that they were enslaved by Whites.  On the other hand, this argument fails to apply to the Somalis because they were not brought as slaves from Africa. Read more

Tim Tebow-phobia: Jewish Fear and Loathing of Christianity

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Rabbi Joshua Hammerman has written what I suspect most American Jews feel—that football success for Tim Tebow would be bad for the Jews. Tebow is the very Christian quarterback of the NFL’s Denver Broncos who leads high-profile prayer meetings after football games. Here’s what Hammerman wrote:

People are always looking for signs of God’s beneficence, and a victory by the Orange Crush over the blue-clad Patriots, from the bluest of blue states, will give fodder to a Christian revivalism that has already turned the Republican presidential race into a pander-thon to social conservatives, rekindling memories of those cultural icons of the ‘80s, the Moral Majority and “Hee Haw.” The culture wars are alive and well, and, if the current climate in Washington is any indicator, the motors are being revved up for what will undoubtedly be the most cantankerous Presidential campaign ever. When supposedly well-educated candidates publicly question overwhelming scientific evidence on climate change and evolution and then gain electoral traction by fabricating conspiracies about a war on Christmas, these are not rational times….

If Tebow wins the Super Bowl, against all odds, it will buoy his faithful, and emboldened faithful can do insane things, like burning mosques, bashing gays and indiscriminately banishing immigrants. While America has become more inclusive since Jerry Falwell’s first political forays, a Tebow triumph could set those efforts back considerably.

I admire much of what Tebow stands for. His mom’s decision to risk her own life rather than abort her fetus flies against my own – and Judaism’s – values, but neither am I pro-choice in all cases. His story is so improbable that if he were to win it all, a part of me would be wondering whether there is a Purpose behind it, just as I saw a divine hand in the equally unbelievable Red Sox victory of 2004. And it makes me wonder whether other Jews, the ones who don’t happen to have advanced degrees in religion and a few decades of rabbinic experience, might be even more seduced by this unfolding drama. Will legions of Southern Baptist missionaries hit the college campuses the very next day, spreading this new gospel of Tim? Already there is a “Jews for Tebow” Facebook page.

The above quote was taken from Hot Air (bold-face in Hot Air’s version). The original source  has  been pulled by Jewish Week, suggesting that they are now aware that this is a very regrettable faux pas indeed. Read more

Menachem Mendel Schneerson: The Expedient Messiah, Part 4

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CONTROVERSIES

Criticism of Schneerson, limited among non-Jews mainly to his supremacist views, has been more varied among Jews. Some have questioned his mental competency and his veracity, criticized his professional manners and condemned his theology. Perhaps because they did not believe in the authenticity of Schneerson’s mid-life born again experience, many senior non-Lubavitch Chassidim opposed or took a neutral stance toward him throughout his reign. In an interview conducted on Israeli television shortly before Schneerson suffered a debilitating stroke, two years before his death, an important Orthodox Israeli philosopher, Yeshayahu Leibowitz, was asked what he thought of the Rebbe’s messianism. Leibowitz’s response was characteristically sarcastic: “There is only one thing that I cannot figure out about this man[Schneerson], and that is whether he is a psychopath or a charlatan. This is the only thing I just cannot decide—this kind of degeneracy, of phony prophets and false messiahs, is as ancient as Israel itself.”

A tenet in the shared code of professional behavior among Reform and Conservative rabbis and congregations includes the principle that one does not solicit members of each other’s congregations, regardless of synagogues or affiliation. Chabad, however, ignored this tenet. Indignant that Chabad was apparently proselytizing members of their congregations, the associated clergy of Pittsburgh congregations stated in a righteously indignant declaration:

We believe that people have a right to belong to the religious institutions that they desire without being called, visited or solicited to leave and support other places of worship and learning. Sadly, it has been the experience of several Reform congregations in the Pittsburgh area that the connections between congregants and rabbi are not always honored by those who speak on Chabad’s behalf. This has led to disruptions in congregational life, to ill feeling and needless strife. (See here)

The general Jewish community has been amused or indifferent to the proclamation by Lubavitch that Jewish belief requires belief in the messiahship or even the divinity of the Rebbe. Soon after his death members of Chabad-Lubavitch in fact were divided into two categories: the “Elokists” who believe that Schneerson is God and the “Mishichists” who hold that he is the messiah. Needless to say, some Jewish professors of theology interpreted this belief to be heretical and idolatrous and were thus in a quandary. They admitted that Schneerson’s success could not be denied: after all, he established a worldwide empire of followers, spread Orthodoxy to places where it had never been known, and established a most effective fund raising organization. To criticize him would be interpreted as an attack on his achievements.

Many Jews who are not Orthodox and maybe not even very observant praise Chabad and continue to fund its activities. They admire Chabad’s institution building, the devotion and selflessness of its emissaries, and its bold representation of Judaism in the public square. In addition, they carry with them nostalgia for their east European past and a sense that Lubavitch is the most authentic version of historical Judaism still extant. Finally, though perhaps not devout themselves, they hold the conviction that Orthodoxy is the firmest guarantor of a Jewish future.[33]

Though finding fault with Schneerson might be construed as an assault on his reputation and accomplishments, many non-Orthodox Jewish theologians, nevertheless, have been concerned about the similarities of Chabad messianic theology to Christology which they fear causes it to be heretical and even apostatical. To claim the messiahship of the Rebbe undermines the first line of defense against Christian missionizing, which has been that Judaism cannot accept a messiah who dies in the midst of his redemptive mission. Lubavitch texts after Schneerson’s death contain references to essence, omniscience, and omnipotence—all Christian concepts. With the decline of a pervasive Christian threat, familiarity with messianic texts and sensitivity to messianic deviationism has waned to the vanishing point even among learned Jews. Read more

Menachem Mendel Schneerson: The Expedient Messiah, Part 3

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“WE WANT MOSHIACH NOW”

When Schneerson assumed the leadership of Chabad, it was a numerically small group, anchored by geographic and cultural boundaries. Like other Hasidim it tried to preserve itself and its version of Judaism by ghettoizing itself, relying on Yiddish as its primary language, dressing in ways that made its members seem attached to another time and place, and sheltering its young in their communities, protected them from the melting pot of the non-Jewish and assimilated-defiled Jewish-American world. The various Hasidic sects proselytized among each other, competing for new followers. The general perception in the United States, as in Israel, was that this sort of Judaism was a relic of the past, destined to fade away in time.

For a cosmopolitan man who aspired to position and prominence, such limitations must have been constricting. Then in 1961, with the launching of John Kennedy’s Peace Corps, it occurred to Schneerson that he could establish a similar organization. Whereas most Hasidic groups remained in enclaves to survive, Schneerson decided to steer Chabad in a new direction: Lubavitch success would occur by engaging the world. A Jewish peace corps with Hasidic volunteers would be sent all over the world, not to serve the world’s poor, but to rehabilitate non-observant Jews. Lubavitchers would not compete with other Hasids for new followers; they would find them outside the Brooklyn Heights ghetto. This global outreach campaign became the hallmark of the Lubavitch sect and the reason for its tremendous success and Schneerson’s vast influence. Read more

Menachem Mendel Schneerson: The Expedient Messiah, Part 2

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MID-LIFE CRISIS AND CAREER CHANGE

Settled with and continuing his dependence on his father-in-law, Schneerson no doubt experienced some anxiety about what to do next. Job prospects for a 40-plus-year-old refugee engineer with poor English language skills were not good. A temporary place was soon found for him, however, serving as his father-in-law’s financial emissary to Hasidim in Europe for the next seven years. Sometime during that period it seems to have occurred to Schneerson that he could compete for the plum position of rebbe of Chabad, now that the reign of his ailing father-in-law appeared to be nearing its end. Either that or he underwent an opportunely timed Hasidic born again-experience. Whichever it was, he needed to reinvent himself, to acquire the lingo and gravitas to compete against his brother-in-law, Shmaryahu Gourary, who was Yosuf Yitzchok’s apparent successor. Incidentally, Schneerson’s change of heart from secular to religious, if such it was, is not unusual in middle age. It is a common Jewish experience to identify with secular modernity in one’s youth and return to Jewish collectivism and commitment in middle age.[11]

But first he had to evade the draft. As a legal immigrant resident Schneerson might very well have been conscripted during WWII. But Schneerson no more wanted to serve in the American army than Hasidic Jews in Russia had wanted to serve in the Czar’s or in the Bolshevik army. US law required all men between 18 and 65 to register, with those aged 18 to 45 to be immediately liable for induction. Though Chabad.org lists his date of birth as 1902, Schneerson reported 1895 as his birthdate on his draft card. He was therefore not subject to immediate conscription as he might have been.  Chabad.org also claims that he worked as a civilian engineer at the Brooklyn Naval Yard to avoid the accusation that he, in the habit of orthodox Jews, had evaded military service. No documents have been found to substantiate this claim.[12] Read more

Menachem Mendel Schneerson: The Expedient Messiah, Part 1

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It is the committed core — made up now especially of the highly influential Orthodox and Conservative  movements- which has always been the critical force for channeling Jewish behavior in the direction of genetic and cultural separatism. … It is the radicals who have reconstituted the Jewish community and have eventually won the day.

Kevin MacDonald, Separation and its Discontents[1]

Now that sixty years have passed since Menachem Mendel Schneerson assumed leadership of the fundamentalist Lubavitch Hasidic movement of Orthodox Judaism and seventeen years since his death, it is well worth giving the Rebbe and Lubavitch Hasidism a closer look. For years bumper stickers and billboards asserting that the coming of the Moschiach (messiah) is imminent, were exhibited everywhere. These are the people responsible for the huge models of Hanukkah menorahs that are still loudly displayed in the public square. Schneerson’s influence during his lifetime extended beyond his Hasidic sect; his legacy may hold broad implications for the future of Judaism.

The Hasidim or “pious ones” in Hebrew are a Jewish sect possessing an extremely ingrained sense of Jewish identity and practicing total ethnic separatism. Hasidism was at its height in the first half of the nineteenth century, and claimed the allegiance of millions in Eastern and Central Europe—perhaps a majority of East European Jews.[2) The present estimate for Orthodox Jews in North America is estimated to be 550–650 thousand. Many of the approximately 165,000 American Hasidim in New York City, the largest concentration, belong to three courts, the Satmar in Williamsburg, the Bobover in Boro Park, and the Lubavitchers in Crown Heights.[3] Many Hasidim distrust all lists and simply ignore the census forms because they consider it bad luck to count people. At the same time, secular Jews underestimate their numbers, because they don’t want the group to appear too influential. The Orthodox converse in Yiddish, and they preserve many of the traditions of pre-war styles of clothing and the religious traditions of Eastern European Jewry. Highly cohesive, collectivist, and authoritarian, they comprise an endogamous, genetically segregated kinship group and generally have very large families. A majority of American Jews are the descendants of East European Hasidim.

Chabad and Lubavitch are now used interchangeably to refer to the Hasidic dynasty   (founded in 1796 in the Russian town of Lubavitch) of which Schneerson became rebbe. Chabad is an acronym for the Hebrew words “Wisdom, Understanding, and Knowledge,” while Lyubavichi is the name of the Russian town where the sect was first located at the end of the 18th century. The idea of racial superiority, which has been an underlying constant in Jewish narration, appears early in the history of the seven generation dynasty of Schneerson (also spelled Schneersohn) rebbes. Since Chabad philosophy incorporates the teachings of the Kabbalah, the Tanakh, the Talmud and the Tanya (see below), messianic thought and belief in racial superiority are intrinsic to the sect’s dogma.

(A note about the difference between rabbi and rebbe: while a rabbi is hired or appointed by his community, a rebbe’s commission is by acclamation and his position powerful and lofty. He is considered to be an intermediary between the divine and his community; his position accords him an unprecedented role in his followers’ lives and his word about all matters is final.) Read more