Immigration

The Way Life Should Be? Vol. V: Bad Blood

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“As usual, Jews see refugee issues in terms of their own history and perceived interests, not what’s good for the country or its traditional White majority, and ignoring the fraud and economic motives. ‘The Jewish people know what it means to be turned away and to be denied protection.’”—Kevin MacDonald

We continue now with the vast network of individuals and organizations working to “diversify” the state of Maine, maintaining our focus in this installment on the outsized Jewish role in the process.[1] Colby College in Waterville, Maine held a conference in 2015 entitled, “Maine Migrations, Past and Present,” organized in conjunction with Colby’s Maine Jewish History Project and co-sponsored by the NAACP, Catholic Charities, Documenting Maine Jewry, and the Jewish Community Alliance (JCA) of Southern Maine, along with several other organizations. Among the presentations were: “Art, immigrant history, and political engagement” by the Jewish Jo Israelson, Compagna-Sennett Artist-in-Residence at Colby College whose research and art seek to raise awareness of historical Jews in Maine who have helped to “welcome the stranger”; “Children of Holocaust Survivors”; “German Jews of Bangor, 1849-1856”; “Jews in Lewiston-Auburn during the early 20th century” by David Freidenreich, the Pulver Family Associate Professor of Jewish Studies at Colby College and director of its Jewish studies program; and the “Refugees and Asylum-Seekers” symposium moderated by David Greenham, Associate Director of The Holocaust and Human Rights Center of Maine, featuring presentations on the experiences of refugees and asylum-seekers in Maine from Somalia and Burundi, the “experiences of Soviet Jewish Refugees,” and a joint presentation by Catherine Yomoah of the Maine State Office of Multicultural Affairs and Tarlan Ahmadov, the State Refugee Coordinator for Catholic Charities of Maine on refugee resettlement and asylum trends. Greenham has been organizing seminars in the state capital this summer to educate teachers on how to teach the Holocaust and slavery, and how to incorporate advocacy for immigrants’ rights into their lesson plans; there were also “anti-bias” training sessions.

The Maine Jewish Film Festival (MJFF) works with Colby College, the University of Maine Law School, University of Southern Maine, MECA,[2] Bates College, the Maine ACLU, Portland NAACP, the Museum of African Culture, EqualityMaine, Interfaith Youth Alliance, and The Holocaust and Human Rights Center. Among 2019’s distinguished guests were included:

·        Lana Alman, HIAS board member, former legal adviser to illegal alien minors, and, as Lead Associate at Booz Allen Hamilton, Lana focuses on projects related to healthcare and immigration, recently overseeing a team of Spanish-language writers and translators for Obamacare to ensure that millions of Spanish-speaking consumers had access to healthcare.

·        Alison Beyea, Executive Director at the ACLU of Maine and former employee of the University of Maine Law School.

·        Shenna Bellows, state senator and Executive Director of The Holocaust and Human Rights Center; she led the ACLU of Maine as Executive Director for eight years and served as Interim Executive Director for LearningWorks, where Portland Mayor Ethan Strimling served as CEO for 19 years. Most recently, Bellows owned a nonprofit consulting firm providing services to a range of nonprofit organizations ranging from the Maine Women’s Lobby to the Maine Immigrants’ Rights Coalition. She was a key leader on the successful 2012 marriage equality campaign and co-chaired the successful 2011 statewide ballot campaign to restore same day voter registration.

·        Lisa Mayer, former Madison Avenue denizen now residing in Auburn, Maine and contributor to the Jewish Daily Forward and the Huffington Post.

With funding from Hyatt, the Law Offices of Joe Bornstein, the Consulate General of Israel to New England, HeadInvest, Epstein Commercial Real Estate, Alliance Bernstein, Colby College Center for Small Town Jewish Life, Documenting Maine Jewry, the Sam L. Cohen Foundation, the Robert and Dorothy Goldberg Foundation, the Moser Family Foundation, Jewish Community Alliance, the Bernard A. Osher Foundation, the Lunder Foundation, the Morris J. and Betty Kaplun Foundation, and the Albert B. Glickman Family Foundation, the MJFF:

supports dialogue and engagement across the state by providing a forum for the discussion and exploration of challenging issues…through [its] educational outreach programs and community partnerships, [it] strives to educate and inspire a diverse audience…In recent years, waves of immigration and shifting demographics have reshaped many parts of our state. MJFF regards these changes as an opportunity to create programming and events that celebrate and build community within an increasingly diverse population…Through new outreach initiatives and strategic partnerships [it] will continue to expand [its] reach and remain at the vanguard of Maine’s cultural community.

The MJFF’s Board of Directors includes representatives of financial institutions, such as Aurora Financial Group Vice President, Chief Compliance Officer, and Investment Advisor Kim Volk. It also includes lawyer Randi Greenwald, short-time Maine resident and volunteer on Obama for Maine and Hillary for Maine Finance Committees, Maine Immigrants Rights Coalition (MIRC), and “other social justice efforts through Congregation Bet Ha’am.”

This phenomenon of out-of-state Jews (to say nothing of the affiliated banks, firms, corporations, and other organizations) relocating to Maine and promptly working to transform their new environs to become more “cosmopolitan” was introduced in the previous installment of this series, and is a pattern of Jewish behavior at least 3,000 years old. Once again Maine serves as a perfect microcosm. Judith Sloan, who is Jewish, is from New York and was drawn to Maine from summering there. She is an immigration advocate and does performances of “Stories of Migration, Refuge and Finding Home. … Co-sponsored by the Unitarian Universalist Church of Brunswick and Beth Israel Congregation in Bath…[with] proceeds to benefit EarSay’s work with immigrant youth and the The Midcoast New Mainers Support Group…an interfaith collaborative offering resettlement support to asylum seekers and refugees in the Bath-Brunswick area.” Also in collaboration is New Mainers Speak, a pro-immigration and -diversity radio show which advocates for the “internationalization” of Maine. Another New Yorker, Portland Mayor Ethan Strimling, was the catalyst for this entire series.

Strimling, it may surprise you to learn, is Jewish, and is not the city’s first Jewish mayor. “Coincidentally” James I. Cohen, attorney specializing in banking and financial services, oversaw Portland becoming the home to the largest community of Sudanese in the United States in his brief stint as mayor of the city. Strimling has ties to the Democratic Socialists of America (DSA) party, and just 22% of his re-election campaign donations so far have come from Portland residents and businesses. Major Strimling donors in this campaign cycle include: the Jewish Jeffrey “Sleazy” Solomon, Democratic candidate for the Florida State House of Representatives, Miami-Dade County, lobbyist, grifter, and tax evader; the Jewish Marc I. Gross, senior counsel at Pomerantz LLP in New York, board member of T’ruah: The Rabbinic Call for Human Rights, and President-Elect of the Institute for Law and Economic Policy (ILEP), a 501(c)(3) we will return to in a later piece; Jewish psychiatrist Marc Shinderman; the Jewish Marc Cohen, Executive Chairman of C4 Therapeutic, co-founder and Chief Executive Officer of Bublup, Inc. and COBRO Ventures, Inc., co-founder and Chairman of Acetylon Pharmaceuticals, Inc. and ONCOPEP, Inc., and co-founder, Chief Executive Officer, and Chairman of OPNET Technologies, Inc.; Roberta Lipsman, Project Coordinator of the United Way of Greater Portland; Kenneth Lewis, Senior Director of MaineHealth; Yusuf Yusuf and Abdullahi Ali of Gateway Community Services; Amod Damle, Senior Recruiter for MTS Systems, a company that relies heavily on H-1B visas; the Jewish attorney Joe Bornstein; Tae Chong of Coastal Enterprises, Inc. (CEI) and Catholic Charities; L’Africana Market LLC; Immanuel Herrmann, digital strategist for the notorious left-wing organization MoveOn.org; notorious political consultant Rich Schlackman; Tim Shannon, attorney at Verrill Dana LLP; Suzanne Botana, wife of Xavier Botana, who is on the Board of Directors for the United Way of Greater Portland and is the Superintendent of Portland’s Public Schools (“as a Cuban refugee, Botana is proud of his district’s diversity”); and Linda Larkin, voice of Princess Jasmine in Disney’s Aladdin (1992).

Strimling is quite the piece of work. While running for office in 2016, Strimling was carrying on an affair with his campaign manager Stephanie Clifford, spending his nights at the Hyatt Place in Portland, with a Clifford who, as Chris Busby reports:

Is a partner and president of Baldacci Communications, a public relations and lobbying firm [my note: they have donated heavily to Strimling’s reelection bid campaign]. One of her two co-partners is Bob Baldacci, the former governor’s brother and a real estate developer who previously led a high-profile effort to redevelop the publicly owned Maine State Pier. The firm’s lengthy client list includes Cate Street Capital, Central Maine Power, the National Resources Council of Maine, and numerous political figures of the past and present. Baldacci Communications continues to do work for Strimling, but the mayor said their role is now limited to filing campaign finance reports. Strimling recently raised the issue of revisiting development of the Maine State Pier. Up till now, his discussions about this inside or outside City Hall have taken place without the participants’ knowledge that Strimling has a romantic relationship with the business partner of one of the prime movers behind the previous effort to privatize this public asset.[3]

Strimling’s co-ethno-religionist James I. Cohen, mayor of Portland from 2005-06, is a partner at Verrill Dana LLP. We will see—and have seen—Verrill Dana crop up again and again throughout this series. Verrill Dana has a robust infrastructure for immigration law, supporting the obtainment of green cards and H-1B visas, corporate Petitions for Immigrant Workers (I-140 petitions) with USCIS to sponsor beneficiaries for U.S. permanent resident status, and the like. It is unsurprising they would have a vested interest in the presence of more immigrants and refugees in Maine. Verrill Dana donates large sums of money to pro-immigration groups such as the United Way, LearningWorks, the Campaign for Justice, Immigrant Legal Advocacy Project (ILAP), the Maine Civil Liberties Union, and the Maine Women’s Fund. Many of Verrill Dana’s attorneys serve on the board of directors or are trustees for organizations such as ILAP, Jackson Labs, MaineHealth, Pine Tree Legal Assistance (PTLA),[4] the Maine Chamber of Commerce, and the United Way.

A major organization to which Ethan Strimling financier Marc I. Gross belongs is T’ruah: The Rabbinic Call for Human Rights, whose mission statement is unanimously-echoed in some form by the Jewish organizations or affiliated organizations we’ve already covered in-depth (CJP-Boston, JCA, Catholic Charities, etc.) and the multitude we haven’t been able to due to length considerations (Lewiston-Auburn Jewish Federation, Portland NAACP, HIAS, the various Jewish congregations and synagogues, the ADL, Bates College, etc.):

The Torah teaches the obligation to love and care for the immigrant, just as God does… The ancient rabbis taught that the city of Sodom was considered the epitome of evil because the residents made laws prohibiting kindness to strangers. Welcoming immigrants and strangers remains a core Jewish value, as well as an American one. … Too many Jews died after being trapped in Europe after the U.S. borders closed in 1924 to Jews and members of other ethnic groups. We know that immigration policy can be a matter of life or death. T’ruah takes an immigrant-led, human-rights-based, and Jewishly-informed approach to immigration issues. We support comprehensive immigration reform in the United States that will provide a path to citizenship for our country’s 11 million undocumented immigrants…[We] oppose the use of the criminal justice system as a means of immigration enforcement…Campaign decisions are influenced by the direction of the movement from those most affected by immigration and refugee policies; we strive to ensure that our actions align with and further the goals of immigrant-led organizations.  Doing so strengthens the fabric of our interfaith, interracial, interclass society, and close collaboration demonstrates an understanding of immigrant communities as neighbors and friends — not as “others.” T’ruah works as part of an interfaith network to mobilize synagogues and other communities to protect those facing deportation or other immigration challenges. Through our Mikdash (Sanctuary) Network, communities pledge to take concrete actions, which may include legal support, housing, financial help, and other assistance for immigrants at risk of deportation. We connect congregations to local sanctuary networks, so that our communities can be in relationship with immigrant communities and with other communities of faith, and can provide the most effective support for neighbors facing immigration challenges.[5]

This is obvious sophistry to anyone aware of the “Jewish Question.” However, their propaganda is sufficiently effective as to deceive the majority of the goyim. Look no further than the Holocaust—which has become the supreme cultural icon of the West with the power to end any and all arguments related to diversity (again and again and again). Of course, no one ever invokes the Shoah when White minorities are dispossessed and slaughtered unless it’s to somehow implicate those Whites and justify their destruction.

The charade is not always so explicit, however; as Mark Steyn put it, “No one ever complains about the lack of French restaurants in Mogadishu,” but the (former) lack of Mogadishu in Acadian-French regions of Maine is a serious problem the Jewish organizations and neo-liberal establishment have been more than happy to rectify, even if it means destroying the Acadian-French ethnos. The ultimate erasure of this unique ethnicity with its own culture, heritage, and the like in the name of “diversity” is tragically just one more of the morbidly-perverse contradictions of laissez-faire genocide. As George W. Bush once taunted the Iraqis in his administration’s post-9/11 bloodbath by saying, when he may as well have been also talking about their decision to green-light the flood of Somalis into America: “Bring ’em on!” Would that we had a say in the matter, but in neo-liberal “democracy” that’s simply not possible.

Reposted with permission from The Anatomically Correct Banana.

[1] Though remember, there are ample non-Jewish beneficiaries of the neo-liberal machine. The Jews could not do this alone. In any case, what’s good for the Jews is virtually never good for the gander, though if one is willing to collaborate they might well enjoy the privileges of being a philo-Semitic courtier insofar as they remain useful.

[2] The Maine College of Art (MECA) sponsored an event entitled “Making Migration Visible: Traces, Tracks & Pathways,” with an infusion of funding from several Jewish philanthropic organizations; the tone of the event was very much in line with the seemingly-ubiquitous open borders propaganda we are being conditioned to believe, and there was, as one might expect, a heavy reliance on exhibits connecting the “Jewish experience” to the “struggles” of today’s state- and corporate-sanctioned arrivals to Maine. Some of these exhibits included “Dorothea Rabkin: Tragedy to Transformation” about Holocaust refugees; “Maine + Jewish: Two Centuries”; and a documentary series by the Jewish David Grubin “reflecting that ‘once, there was no such thing as an illegal immigrant. If you could get here, you could stay,’ Prof. [Donna] Gabaccia notes that, from the start of U.S. history, immigrants were recognized as necessary to the country’s economic growth.”

[3] https://thebollard.com/2016/02/24/the-strimling-affair/

[4] “Pine Tree Legal Assistance (PTLA) is a non-profit law organization dedicated to ‘providing high quality, free, civil legal assistance to low-income people in Maine.’ Committed to the principle that ‘all Mainers have access to justice,’ PTLA aims to ensure ‘that state and federal laws affecting poor people are enforced while also addressing the systemic barriers to justice that low-income Mainers face.’” https://www.lewistonmaine.gov/DocumentCenter/View/8885/REPORT—ImmigrantandRefugeeIntegrationandPolicyDevelopmentWorkingGroupFinalReport

[5] https://www.truah.org/positions/

 

The Way Life Should Be? Vol. II: Do Not Pass NGO, Do Not Collect $200

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“We have a moral obligation to admit the world’s poor, they tell us, even if it makes our own country poorer, and dirtier, and more divided. Immigration is a form of atonement. Previous leaders of our country committed sins ― we must pay for those sins by welcoming an endless chain of migrant caravans. That’s the argument they make.”–Tucker Carlson

The moral argument for endless Third World immigration is completely disingenuous and only serves to mask the real reasons for the mass importation of an overwhelmingly non-white population through the “legal” route (just 13% of immigrants to the United States come from Europe and Canada) and an almost-100% non-white population through the “illegal” route. One of the most essential arms of the neo-liberal establishment is comprised of non-governmental organizations (NGOs) through which immigration and “refugee re-settlement” as it is euphemistically called can be cloaked in humanitarian terms. This global network of NGOs has a variety of functions, from ferrying African migrants across the Mediterranean in direct violation of safe harbor international law to purchasing bus tickets to send migrants to preferred destinations. In keeping with the close analysis of the current situation in the state of Maine-as-microcosm, we will start with Catholic Charities, the organization responsible for sending hundreds of Angolans and Congolese to Portland, Maine from San Antonio, Texas.

Catholic Charities is a tax-exempt 501(c)(3) charity with its headquarters in Alexandria, Virginia. Forbes ranks it the thirteenth-largest charity in the United States as of last year, with a total revenue of approximately $3.7 billion for fiscal year 2017, $1.27 billion of which came from government funding. In 2010, Catholic Charities had even greater revenues of around $4.7 billion, with just over $554 million coming from federal funds, per the Catholic Charities USA Annual Survey. Total government funding to CCUSA exceeded $2.9 billion, however, if we include state, local, and “unspecified” government revenue. Though overall revenues are down, CCUSA increasingly derives its funding from private sources. Roughly 62% of its funds in 2010 came from the government, whereas that number now sits at around 34%. Revenue from the private sector has increased around $600 million in that time frame. People affiliated with Catholic Charities donated almost exclusively to Democratic candidates—most of whom are abortion advocates, which doesn’t seem very Catholic—in the 2018 election cycle. Many of the names will be familiar to you, including: Richard Blumenthal, Al Franken, Bob Menendez, Adam Schiff, Kirsten Gillibrand, Elizabeth Warren, Beto O’Rourke, Bernie Sanders, Keith Ellison, Amy Klobuchar, and Kamala Harris. Contributions also went to the campaign of House Representative Jared Golden of Maine during the last election cycle.

Winslow T. Warren notes that though  these donations are often the product of “individual donations”: “The money shown from corporations like Lockheed Martin is from individual donors who specified an association with Lockheed Martin in the paperwork associated with their contribution.” It is worth emphasizing that the Center for Responsive Politics states, “Our research over more than 20 years shows enough of a correlation between individuals’ contributions and their employers’ political interests that we feel comfortable with our methodology.” Employers and senior management also find many ways to spend lavishly on the candidates they want to control beyond their own individual “hard money” and corporate PAC donations, but the money we can trace gives us a good picture. For the purposes of this series, I also treat contributions to leadership PACs which find their way to or otherwise aid a campaign as contributions to that campaign.

Catholic Charities has publicly endorsed the DREAM Act and naturalizing DACA recipients, and supports a “just immigration process” which effectively means the kinds of open borders policies explicitly advocated for by Democrat Party leadership, including Kevin De Leon, another recipient of Catholic Charities affiliates’ campaign donations in 2018. Catholic Charities is one of the chief organizations involved in “refugee re-settlement” across the United States, including the state of Maine. Since 1975, Catholic Charities Maine Refugee and Immigration Services (RIS) has been the primary provider of resettlement services to refugees in Maine. In 2013, about 400–700 refugees arrived in the state through the Office of Resettlement at Catholic Charities (Portland Press Herald, 2013). These new groups of refugees coming from Burundi, Syria, and Angola joined the older immigrant communities from Somalia, Iraq, and Sudan,[1] among others. A large number of Congolese have arrived more recently still. Within the last two years, Catholic Charities has become the central “refugee re-settlement” organization in the state:

In 2017, after the withdrawal of the State of Maine from the administration of the federal Refugee Resettlement Program, Catholic Charities of Maine (CCM) established the Office of Maine Refugee Services (OMRS), which is distinct from RIS, to coordinate statewide infrastructure related to refugee resettlement and administer federal funds to subgrantees throughout the state…In March 2017, Catholic Charities assumed the administrative roles related to refugee resettlement that had previously been held at the state level. Upon establishing OMRS, the roles of State Refugee Coordinator, State Refugee Health Coordinator, and a data and contract analyst, were created to administer the federal fiscal resources and responsibilities associated with refugee resettlement…OMRS is responsible for infrastructure related to refugee resettlement on a statewide basis, including education, health, employment, and working with federal, state, and local officials. In this capacity, OMRS administers funding to RIS, to school departments with significant numbers of refugee students (including Lewiston, Portland, and Westbrook), and to the adult education programs, among others. OMRS coordinates planning for resettlement across the state, hosting the quarterly State Refugee Advisory Council meeting, at which upcoming resettlement is discussed with state, local, and community partners.[2]

Catholic Charities of Maine operates several programs dedicated to helping refugees and other immigrants settle in the state, including job counseling, mentorship, and interpretation services. Additionally, they provide legal services to migrants, as well as refer them to immigration attorneys to help with asylum claims and deportation defense. Catholic Charities of Maine also runs a corporate training “‘In Their Shoes’ Refugee Experience” whereby whites will be brow-beaten and guilted by the organization, their corporate overlords, and hand-picked holier-than-thou brown people. From the website:

How can you welcome refugees to “The Way Life Should Be” in their new Maine communities? This interactive exercise engages participants with Catholic Charities Refugee & Immigrant Services staff to actively learn about the refugee process, the populations currently settled in Maine, the services available, and the challenges faced by Maine’s newest arrivals.

Four key expected training outcomes:

  1. Help people to understand and generate empathy for the arduous path that refugees take in arriving to the United States

  2. Provide awareness of the various types of refugees and how this may influence their acculturation here in the United States, as well as which benefits they may be able to receive

  3. Explain the services offered to refugees who arrive in the United States

  4. Explain the legal and ethical use of professional interpreters when serving individuals who do not speak English well or at all[3]

Catholic Charities is also involved in a number of culturally- and morally-subversive projects outside the refugee racket, but that is beyond the purview of this piece. What is important is that in addition to the fact that the government funds Catholic Charities in no small part to serve as a loophole to import greater numbers of Third Worlders over and above legal restrictions as “private charity/philanthropy,” Catholic Charities also derives substantial funding from large corporations and financial institutions, such as SC Johnson, Costco, US Bank, General Electric, Wells Fargo, UPS, JP Morgan Chase, FedEx, Apple, 3M, Office Depot, and First Bank. We should also not forget the law firms that “generously” donate their time to organizations such as Catholic Charities.

Finally, private foundations and “philanthropic” organizations are also a significant source of revenue for not just Catholic Charities, but many organizations like them. Of particular note here is the substantial amount of funding Catholic Charities derives from Jewish sources. Combined Jewish Philanthropies’ Legal Aid Fund for Immigrants raised more than $600,000 for Catholic Charities of Boston within the first half of 2018. Combined Jewish Philanthropies (CJP), Boston’s Jewish Federation, and Catholic Charities of the Archdiocese of Boston (Catholic Charities) launched the CJP Legal Aid Fund for Immigrants in order to “enable Catholic Charities to meet the growing demand for legal assistance to those in the Greater Boston area facing immigration-related legal challenges.”

Through the CJP Legal Aid Fund for Immigrants, CJP will help broaden the reach of these services, providing additional support to the hundreds of people who are currently waiting to receive legal guidance, often at the risk of being deported or separated from their families with each passing day.  Many of these families receive other services from CJP’s partner agencies, particularly Jewish Vocational Service (JVS), who refer them to Catholic Charities for legal assistance…CJP will raise funds to support the well-respected and faith-based work in this area performed by Catholic Charities, one of the largest providers of legal aid to immigrants in the Commonwealth…“As Jews, and as immigrants and the children of immigrants, we have a responsibility to help preserve the rights of those who have come to America to create a better life for themselves and their families,” said Barry Shrage, CJP’s president. “We believe this is a critical time for our two prominent faith communities to demonstrate that we can stand and work together to assist immigrant families and individuals who are in urgent need of our help.”[4]

Catholic Charities works closely with a variety of Jewish organizations. This is a very close working relationship, shall we say:

Catholic Charities raised over $1 million at Spring Celebration to support its numerous programs. Catholic Charities also presented CJP’s President Barry Shrage with the 2018 Justice and Compassion Award at the event, paying tribute to his inspirational leadership and unwavering support of the two groups’ shared mission.[5]

The United Way, the Boston Foundation, and Catholic Charities were provided funding by CJP for the Fund to Aid Children and End Separation (FACES) initiative in June 2018. The CJP in Boston alone has total revenues of $390 million and net assets of $1.53 billion, which, in addition to Catholic Charities and associated projects, they donate to organizations such as the Anti-Defamation League (ADL) and the Hebrew Immigrant Aid Society (HIAS).[6] The CJP also funnels money to other Jewish Federations, including: Palm Beach; Miami; Washington, DC; and Portland, Maine.

Catholic Charities has deep ties with many Jewish Federations from the above locales to Cleveland to San Diego to Atlanta to Chicago to Portland, Oregon. Catholic Charities in South Jersey works with the region’s three Jewish Federations: Jewish Federation of Cumberland, Gloucester & Salem Counties; Jewish Federation of Atlantic and Cape May Counties; and Jewish Federation of Southern New Jersey (serving Camden, Gloucester and Burlington Counties). But as stated above, Jewish support for Catholic Charities is not limited to just the local Jewish Federation. In addition to Boston’s CJP as just one example, we can consider several others. These are essentially randomly selected, but the point is you could repeat this exercise virtually anywhere in the United States and find similar results. Catholic Charities in Southwest Ohio works closely with the Jewish Community Relations Council (JCRC), the American Jewish Congress (AJC), Adath Israel Congregation, Congregation Beth Adam, Congregation Etz Chaim, Immigrant and Refugee Law Center, Isaac M. Wise Temple, Jewish Federation of Cincinnati, JustLove, Mayerson JCC, Northern Hills Synagogue, Refugee Connect, Rockdale Temple, and Temple Sholom.[7] In Palm Beach, Catholic Charities are provided support by the Walter and Adi Blum Foundation, Inc. and Temple Beth Shalom (in addition to Walmart, the United Way, Wells Fargo, and other usual suspects, as we shall see the pattern repeat).

One of the major financiers of not just Catholic Charities but the Catholic school system in Baltimore is the Harry and Jeanette Weinberg Foundation:

“Now, there’s a very simple reason why a foundation with a definite Jewish background—you might even call it a Jewish foundation—gives to Catholic schools,” says Donn Weinberg, chairman of the Baltimore-area Harry and Jeanette Weinberg Foundation. “It’s that the Catholic schools in Baltimore and across the country take all comers. They’re educating poor kids in Baltimore—predominantly from black families. In other American cities, they serve mostly Latino families. Either way, these are usually kids from very low-income families…There is another, somewhat intangible, benefit to Catholic schools. Part of their mission is to impart American civic norms and values to their students. Of course, they’re not the only schools that do this. But they definitely focus on the character, as well as the minds, of their students.” The Harry and Jeanette Weinberg Foundation ranks among the 20 largest foundations in the country, with assets of nearly $2.5 billion and annual giving of almost $100 million. It is dedicated to assisting the poor by funding direct service organizations; within its mission, an emphasis is placed on supporting the elderly and the Jewish community.[8] 

The United Way is a major supporter of Catholic Charities (and Caritas Internationalis,[9] of which Catholic Charities USA was a founding member) and like Catholic Charities it also has its headquarters in Alexandria, Virginia. It should also not surprise you that, yes, the Weinberg Foundation donates annually to the United Way, as do a host of other Jewish groups, organizations, and foundations. The United Way, in turn, donates money to Jewish groups in a kind of circular money-washing scheme. In fiscal year 2019, they donated $500,000 to CJP-Boston, for example. These schemes are anything but straightforward, which is partly why they have been so effective. The United Way:

has roots in Denver, Colorado, where in 1887 Frances Wisebart Jacobs, along with other religious leaders, began the Charity Organization Society, which coordinated services between Jewish and Christian charities and fundraising for 22 agencies. Many Community Chest organizations, which were founded in the first half of the twentieth century to jointly collect and allocate money, joined the American Association for Community Organizations in 1918. The first Community Chest was founded in 1913 in Cleveland, Ohio after the example of the Jewish Federation in Cleveland—which served as an exemplary model for “federated giving.”[10]

The purpose of Jewish “giving” is framed as altruistic, but it is in reality totally self-serving. Larry Kaplan writes:

Traditionally, US Jewish philanthropy has been focused on Jewish communal organizations such as Jewish federations, the regional nonprofit “middlemen” that distribute funds to causes in the US and abroad…Typically, Jewish federations emphasize the ethnic and cultural, non-religious expressions of Judaism, and reinforce the Jewish community’s tradition of charitable giving as a group effort as an approach to social action.[11]

That seems fairly innocuous unless you’ve read The Culture of Critique or understand the particular strategies Jews employ to advance their ethno-religious interests, but for succinctness’s sake, I find the following quote illustrative, from a New York Times feature published last year by Michael Steinberger:

Alex Soros said his father, “had always ‘identified firstly as a Jew,’ and his philanthropy was ultimately an expression of his Jewish identity, in that he felt a solidarity with other minority groups and also because he recognized that a Jew could only truly be safe in a world in which all minorities were protected. Explaining his father’s motives, he said, ‘The reason you fight for an open society is because that’s the only society that you can live in, as a Jew — unless you become a nationalist and only fight for your own rights in your own state.’”[12]

Speaking of which, CJP-Boston invests in bonds from the State of Israel, and contributed nearly $9 million last year to “empower people to advocate for Israel [and] create strong connections with Israel.” You’ll find a close relationship between CJP and organizations such as Friends of the IDF and others. If you are a nationalist and you advocate for the preservation of your own state, however, organizations like the ADL—recipient of donations from CJP—will hound you as a “white nationalist” and try to destroy your life, all while their affiliates such as HIAS and proxies such as Catholic Charities advance Jewish interests at your expense by importing as many people from the Third World as they can manage. It’s quite the racket they’ve got going.

We’ll investigate more of these Jewish organizations and their embedded relationships with and/or control over politics, private equity, banks, law firms, corporate interests, and more next time. This is just the tip of the iceberg.

Reposted with permission from The Anatomically Correct Banana. 

[1] https://community.bowdoin.edu/news/wp-content/uploads/2018/10/Major-Barriers-to-Healthcare-Access-for-New-Mainers-2-1.pdf

[2] https://www.lewistonmaine.gov/DocumentCenter/View/8885/REPORT—ImmigrantandRefugeeIntegrationandPolicyDevelopmentWorkingGroupFinalReport

[3] https://www.ccmaine.org/refugee-immigration-services/corporate-training

[4] https://www.bostoncatholic.org/Pastoral-Themes/Feature-Story.aspx?id=33552

[5] https://www.ccab.org/node/1216

[6] https://cdn.fedweb.org/fed-34/2/18352_MKTG_Allocations%2520Marketing%2520Sheet_11-6-18_FINAL.pdf?v=1545057329

[7] https://jewishcincinnati.org/jcrc/immigration-engagement

[8] https://www.philanthropyroundtable.org/philanthropy-magazine/article/an-episcopalian-an-atheist-and-a-jew-walk-into-a-catholic-school.-.-

[9] Caritas Internationalis is partnered with the European Union, which is another kettle of fish, but you can certainly extrapolate from the evidence being presented here.

[10] https://en.wikipedia.org/wiki/United_Way_of_America

[11] https://nonprofitquarterly.org/americas-jewish-community-leads-per-capita-giving/

[12] https://www.nytimes.com/2018/07/17/magazine/george-soros-democrat-open-society.html

 

From Parts Unknown to Streets Paved with Gold

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“We have been overwhelmed and have responded valiantly. Now we need breathing room. Our city is maxed out financially, physically, and emotionally.”-Former Lewiston Mayor Larry Raymond

Several weeks ago I drew attention to the plight of the highly-unusual African migrant destination of Portland, Maine on The Third Rail podcast. It seems I wasn’t the only one whose suspicions were raised by what has rapidly turned into a crisis, with the city totally ill-equipped to deal with an influx of hundreds of Africans bussed-in by Catholic Charities from San Antonio, Texas. Someone who I can only assume is a local going under the name Concerned Citizen recently published a brilliant piece on Medium entitled “Such a Disgrace: How Ethan Strimling Betrayed the People of Portland” describing the trainwreck in Vacationland’s largest city. I highly recommend it as a primer on the situation, but of particular importance to us here are some pertinent questions raised by the author:

As a matter of course, refugees are typically less concerned with plotting a perfect 12,000-mile journey with an indeterminate source of funds than with escaping persecution alive…In surely one of the most peculiar quirks of modern mass migration, these Angolans and Congolese had taken the circuitous route from central Africa to Brazil to Ecuador to Mexico to San Antonio, Texas and finally Portland, Maine. This amounts to a bare minimum of 11,264 miles traveled “as the crow flies,” and as much of the route was by land, it was surely much more. As ostensible refugees, this naturally begs a couple of questions, namely: how can they afford to travel such distances with no income and just the clothes on their backs? How are they able to plan such a logistically-demanding trip? Why do they have international media and legal contacts?[1]

I took it upon myself to attempt to answer these questions, and have discovered in an almost-perfect analogue with what’s happening in Europe an existing support system and network that appears to be funneling migrants to particular pre-determined locales for reasons that will be discussed in the forthcoming pieces. The primary actors and organizations, and their connections to what at first blush appears to be an isolated incident but is anything but, will be revealed. Any treatment of the conflagration of aliens spreading across the whole of the United States must first start with a border so porous it might as well be non-existent, though. As Adam Shaw reports:

The U.S. Border Patrol chief testified Thursday that migrants from 52 countries have illegally crossed the border this year as she described an agency “overwhelmed on a daily basis” by the escalating crisis.“While smugglers primarily target the Northern Triangle, family units from 52 countries have illegally crossed the southern border so far this year,” U.S. Border Patrol Chief Carla Provost told the House Homeland Security Border Security, Facilitation and Operations Subcommittee…“In just two weeks, more than 740 individuals from African nations—primarily family units—have been apprehended in Del Rio sector alone, compared to only 108 who crossed the southern border in the first eight months of the fiscal year,” she said… Earlier in her remarks, Provost said that she has had to move 40-60 percent of manpower away from the border to process and care for nearly 435,000 families and children who have traveled across the border this year.[2]

Senior FBI counter-terrorism official Michael Steinbach testified before the House that the U.S. presently lacks the capability to properly screen out terrorists from the ranks of the U.N. refugee program—to say nothing of the hundreds of thousands of illegals flooding across the southern border. Perhaps an even graver biological threat looms as well; as Brian Lonergan writes:

What would happen if we encouraged and accepted seemingly infinite numbers of asylum seekers into our communities? The results are coming in, and they’re not pretty…The Democratic Republic of Congo is currently suffering through an Ebola epidemic so bad that the World Health Organization is considering declaring an international emergency there (my note: they did in fact end up declaring it an international emergency). Normally, asylum seekers are subject to a health check and quarantine if necessary before entering the U.S. However, Acting Homeland Security Director Kevin McAleenan recently admitted that, because of the overflow at the border, thousands of border crossers and illegal immigrants are being released into the country every week without undergoing tests for diseases. Given these factors, a potentially deadly outbreak of Ebola in the United States seems almost inevitable.[3]

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The Special Jewish Role in Passage of the 1965 Immigration Law: A Reply to Abraham Miller

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I seem to be up to my eyeballs lately defending my writing on Jewish issues. In the wake of Nathan Cofnas’s attack on The Culture of Critique  (to which I responded here and here; note Cofnas does not dispute my scholarship on immigration), the Wall Street Journal published an op-ed by Abraham Miller, an emeritus professor of political science at the University of Cincinnati. Miller:

Mr. MacDonald characterizes Jewish behavior in terms of the theory of group evolutionary psychology, based on competition among groups for resources and survival. Most scholars of evolutionary psychology reject Mr. MacDonald’s methods and conclusions. White nationalists and supremacists embrace him, and he returns their affection. …

Mr. MacDonald claims that Jewish traits, such as high verbal intelligence and ethnocentrism, have evolved to the point that Jews, as a group, outcompete non-Jews at the expense of Christian majorities. He further argues that Jews are genetically programmed to undermine Christian civilization. Intellectual movements such as multiculturalism and liberalism serve, in his view, to heighten Jewish advantage because a Christian majority mired in a multicultural society is less likely to foster anti-Semitism.

First, it’s not the case that “most scholars of evolutionary psychology reject Mr. MacDonald’s methods and conclusions.” It would be far more accurate to claim that my work is simply ignored, as I describe in my first reply to Cofnas. Secondly, I never claim that Jews are “genetically programmed to undermine Christian civilization.” My view of group conflict is shaped by social identity theory in psychology, as described in my book Separation and Its Discontents. Social identity theory emphasizes the general human tendency to have positive attitudes toward ingroups and negative attitudes toward outgroups. Jewish attitudes toward Western civilization have been shaped in large part by their perceptions of persecution and, since the Enlightenment, their perception that they have been wrongfully excluded from positions of wealth and political power (e.g., the numerus clausus at Ivy League universities in the early twentieth century). Beginning with the destruction of the Temple by the Romans, extending to medieval and post-medieval pogroms by Christians, and culminating in the Holocaust, the Jewish perception of their history in the West is one of persecution and exclusion. Individual Jews and Jewish organizations could change their attitudes at any time. For example, Jews could begin to realize that the contemporary liberal culture of the West is a better bet for their interests than importing millions of Muslims and Africans to the West. Obviously, there is no guarantee that the liberal culture of the West will survive this onslaught when the native peoples of the West become minorities in the the lands they have dominated for centuries and, in the case of Western Europe, for thousands of years.

It is true that Jewish communal organizations are major supporters of multiculturalism. Then again, so are most mainstream churches, on both sides of the papal divide. Christian communal groups loudly extol their commitment to inclusion and diversity.

But Jewish leadership was neither a necessary nor a sufficient condition for the passage of the 1965 immigration law. Rather, a liberalizing wave had already swept the West in the decades after World War II, bringing an end to colonialism and informing U.S. competition with the Soviet Union. In this context, America’s 1924 immigration law, which favored Western European immigration, had become an international embarrassment.

My view is that Jewish organizations and Jewish academic activism were a necessary condition for passage of the 1965 immigration law, as discussed in Chapter 7 of The Culture of Critique. The data I bring to bear on this issue leaves little doubt that Jewish organizations as well as restrictionists and anti-restrictionists in Congress understood that Jewish organizations had spearheaded the movement against the national origins provisions of the 1924 law and for opening up immigration to all the peoples of the world. Jewish organizations maintained their pressure over the 40 years since the passage of the 1924 law, often combating public apathy on the issue—in particular during the 1950s. Jewish organizations, such as the American Jewish Committee, organized, funded, and performed most of the work of a variety of umbrella organizations aimed at combating restrictions on immigration (e.g., the National Liberal Immigration League; the Citizens Committee for Displaced Persons; the National Commission on Immigration and Citizenship; the American Immigration Conference). The 1965 reform was thus not the result of popular pressure but rather of a 40-year program of activism. Finally, the “liberalizing wave” that resulted in the 1965 law was critically influenced by the other Jewish movements that are the focus of The Culture of Critique, as discussed below.

Miller mentions the role of Rep. Michael A. Feighan, Chairman of the House Subcommittee on Immigration and a strong opponent of changing the 1924 law until he capitulated shortly before the 1965 law was passed. Miller implies that Feighan wanted an immigration policy that he knew would ultimately make the U.S. into a multi-racial, White minority society. As chairman of the subcommittee, Feighan did have a role in crafting the family-based immigration mechanism that has resulted in chain migration. However, it’s obvious that Feighan would not have advocated such a measure if he realized how such a policy would turn out after the national origins provisions were gutted and the numbers of non-European immigrants were dramatically increased by later legislation —  especially given his long record of opposing any changes in the 1924 law (see NPR: “In 1965 A Conservative Tried to Keep America White. His Plan Backfired“). Rep. Feighan could not foresee a future in which large numbers became the reality; this is quite likely due to the fact that the 1965 law was advertised by its proponents as not changing the ethnic balance of the U.S. by dramatically increasing the numbers of non-European immigrants. Moreover, as noted in Chapter 7, family-based immigration rather than skills-based immigration had always been promoted by Jewish activists in the immigration battles, at least since the 1920s.

Finally, since my chapter appeared, other scholars of the 1965 law have noted the critical role of Jewish organizations.

This is how Vanderbilt historian Hugh Davis Graham summarized it in his 2002 book Collision Course (pp. 56-57):

Most important for the content of immigration reform, the driving force at the core of the movement, reaching back to the 1920s, were Jewish organizations long active in opposing racial and ethnic quotas. These included the American Jewish Congress, the American Jewish Committee, the Anti-Defamation League of B’nai B’rith, and the American Federation of Jews from Eastern Europe. Jewish members of the Congress, particularly representatives from New York and Chicago, had maintained steady but largely ineffective pressure against the national origins quotas since the 1920s…. Following the shock of the Holocaust, Jewish leaders had been especially active in Washington in furthering immigration reform. To the public, the most visible evidence of the immigration reform drive was played by Jewish legislative leaders, such as Representative Celler and Senator Jacob Javits of New York. Less visible, but equally important, were the efforts of key advisers on presidential and agency staffs. These included senior policy advisers such as Julius Edelson and Harry Rosenfield in the Truman administration, Maxwell Rabb in the Eisenhower White House, and presidential aide Myer Feldman, assistant secretary of state Abba Schwartz, and deputy attorney general Norbert Schlei in the Kennedy-Johnson administration.

University of California-Santa Barbara historian Otis L. Graham, Jr., writing in 2005:

But American immigration policy in the postwar years attracted a small but growing body of opponents. The political core of a coalition pressing for a new, more “liberalized” policy regime was composed of ethnic lobbyists (“professional immigrant-handlers,” Rep. Francis Walter called them) claiming to speak for nationalities migrating prior to the National Origins Act of 1924, the most effective being Jews from central and eastern Europe who were deeply concerned with the rise of fascism and anti-semitism on the continent and eternally interested in haven. Unable by themselves to interest many politicians or the media in the settled issue of America’s immigration law, these groups hoped for new circumstances in which restrictions could be discredited and the old regime of open doors restored. The arrival of the Civil Rights Movement thrust (racial) “discrimination” into the center of national self-examination. The enemy everywhere at the bottom of virtually every national blemish seemed to be Discrimination, the historic, now intolerable subordinating classification of groups on the basis of inherited characteristics. The nation’s national origins-grounded immigration laws could not escape an assault by these reformist passions, and critics of the national origins system found the liberal wing of the Democratic Party receptive to their demand that immigration reform should be a part of the civil rights agenda.

Who would lead, and formulate what alternatives? Massachusetts Senator John F. Kennedy cautiously stepped out on the issue in the 1950s, sensing that a liberalization stance would gather vital ethnic voting blocs for his long-planned run for the presidency. His work on a refugee bill caught the attention of officials of the Anti-Defamation League of B’nai B’rith, who convinced Kennedy to become an author of a pamphlet on immigration, with the help of an ADL supplied historian, Arthur Mann, and Kennedy’s staff. The result was A Nation of Immigrants, a 1958 bouquet of praise for the contributions of immigrants and a call for an end to the racist, morally embarrassing national origins system. The little book was initially ignored, but its arguments would dominate the emerging debate.3 The ADL, part of a Jewish coalition whose agenda included opening wider the American gates so that increasing U.S. ethnic heterogeneity would reduce the chances of a populist mass movement embracing anti-semitism, had made a golden alliance.4 John F. Kennedy was no crusader on immigration (or anything else), but he was an activist young President by 1961, comfortable with immigration reform as part of his agenda, elected on a party platform that pledged elimination of the national origins system.

The entire article is well worth reading. Notice in particular that he describes the motive for Jewish activism in the same way I did in my 1998 chapter: “The ADL, part of a Jewish coalition whose agenda included opening wider the American gates so that increasing U.S. ethnic heterogeneity would reduce the chances of a populist mass movement embracing anti-semitism, had made a golden alliance.” Despite the high-flown rhetoric stemming from Jewish organizations, it was really all about ethnic defense by promoting a policy that would inevitably reduce the demographic, political, and cultural power of European-Americans.

Graham also notes that the passage of the 1965 law was greatly facilitated by the sea change in intellectual attitudes on race which stemmed ultimately from the academic activism of Boas and his followers as well as the other movements of the left discussed in previous chapters of The Culture of Critique. This is why in the beginning of my chapter I discuss the ideology of racial equality as being critical. From Chapter 7:

The ideology of racial equality was an important weapon on behalf of opening immigration up to all human groups. For example, in a 1951 statement to Congress, the AJCongress stated, “The findings of science must force even the most prejudiced among us to accept, as unqualifiedly as we do the law of gravity, that intelligence, morality and character, bear no relationship whatever to geography or place of birth.”[i] The statement went on to cite some of Boas’s popular writings on the subject as well as the writings of Boas’s protégé Ashley Montagu, perhaps the most visible opponent of the concept of race during this period.[ii] Montagu, whose original name was Israel Ehrenberg, theorized in the period immediately following World War II that humans are innately cooperative, but not innately aggressive, and there is a universal brotherhood among humans (see Shipman 1994, 159ff). In 1952 another Boas protégé, Margaret Mead, testified before the President’s Commission on Immigration and Naturalization (PCIN) (1953, 92) that “all human beings from all groups of people have the same potentialities. . . . Our best anthropological evidence today suggests that the people of every group have about the same distribution of potentialities.” Another witness stated that the executive board of the American Anthropological Association had unanimously endorsed the proposition that “[a]ll scientific evidence indicates that all peoples are inherently capable of acquiring or adapting to our civilization” (PCIN 1953, 93) (see Ch. 2 for a discussion of the success of the political efforts of the Boasians to dominate the American Anthropological Association). By 1965 Senator Jacob Javits (Cong. Rec., 111, 1965, 24469) could confidently announce to the Senate during the debate on the immigration bill that “both the dictates of our consciences as well as the precepts of sociologists tell us that immigration, as it exists in the national origins quota system, is wrong and without any basis in reason or fact for we know better than to say that one man is better than another because of the color of his skin.” The intellectual revolution and its translation into public policy had been completed.

My emphasis on the special, critical role of Jews and Jewish organizations in the passage of the 1965 law stands.

[i]. Statement of the American Jewish Congress, Joint Hearings Before the Subcommittees of the Committees on the Judiciary, 82nd Congress, 1st Sess., on S. 716, H.R. 2379, and H.R. 2816. March 6–April 9, 1951, 391.

[ii]. Statement of the American Jewish Congress, Joint Hearings Before the Subcommittees of the Committees on the Judiciary, 82nd Cong., 1st Sess., on S. 716, H.R. 2379, and H.R. 2816. March 6–April 9, 1951, 402–403.

Securing Our Future: The Wall & Border Security

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One of the most foundational and principal tasks governments have had for over 2,000 years has been to secure and maintain its borders. The once great Western Roman Empire, spanning centuries, fell not because of a superior rival or total through war as so many others have. Rome fell as a result of barbarians slowly encroaching upon her borders. Border security has been discussed in the US for decades, and has seen even more feverish discussion since Donald Trump threw his hat into the political arena, bringing the issue to the forefront of the political landscape.

Something about the discussion of border policy and security always seemed somewhat disingenuous to me. There is an almost absurdity that creeps around the topic. A sort of dramatic irony lurking in the shadows, an irony I was never able to put into words. That is until I happened to stumble upon a documentary about strife in Africa where I saw something incredible — African warlords, with 60-year-old AK-47s, that are able to secure territorial borders, while the most well-funded military in human history cannot stop low-skilled Mexicans from invading the USA. This is, of course, a deliberate policy decision.

The US government as well as the governments of Europe are choosing not to enforce our borders. They are choosing to instead use our tax dollars to help fund the invasion. This raises several questions, what does our military actually defend, other than the government’s ability to replace the founding stock of the nation? How would a foreign occupation look any different? Men storming the gates, securing territory, installing their own people as government officials, murdering and raping the native population, and looting coffers. Every aspect of our lack of borders and immigration policy is far more akin to a nation being invaded by a hostile army, and less of a rational policy choice made by people with the concerns of their citizens in mind.

US citizens spend a little over $600 billion on the military, or an average of $12,000 per tax-paying household.[1] For that $600 billion what do we get? Around 1.3 million active-duty military personnel, 15% of which, about 193,000 are deployed overseas.[2] None of those people are protecting US borders, or the borders of our European cousins, for that matter.

I believe I have a plan that will actually work. The United States-Mexico border is less than 2,000 miles long. There are 1,760 yards in a mile. If we were to deploy an armed member of the US military every 100 yards along the border, it would take 35,200 people to line the border. Having soldiers take 8-hour shifts, it would require 105,600 soldiers to cover every 100 yards of the entire length of the US-Mexico border, just over half the number of military personnel that are actively deployed overseas right now. Read more

Review: The Strange Death of Europe: Immigration, Identity, Islam by Douglas Murray

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The Strange Death of Europe: Immigration, Identity, Islam
Douglas Murray
Bloomsbury Continuum, 2017

I finished reading Douglas Murray’s The Strange Death of Europe just 24 hours before a Libyan Muslim detonated an explosive device at the exit of an arena in Manchester, sending arrows of shrapnel into dozens of concert-goers and confirming, in an instant, every one of Murray’s arguments. Timely, erudite, and needed, The Strange Death of Europe is the story of European cultural and racial ‘assisted suicide,’ with a focus on the effects of ongoing mass immigration from Africa, the Indian sub-continent, and the Middle East. This is a book that, in terms of its central arguments and pool of facts, will say nothing new to those on the Alt Right. In this movement we live our lives with the burden of truly painful knowledge. We know that our current course will lead only to dispossession and destruction. Everything about the contemporary world suggests that we are a generation born either to witness the end of our great race, or to orchestrate its most stunning and earth-shattering rebirth. This book offers nothing in terms of assisting the latter, but in terms of its contribution to an understanding of the former, its unique strength may be said to lie in the concise, compelling, and clear-headed manner in which it advances the thesis that multiculturalism is a death sentence on Europe. Murray’s book is a forceful refutation of the lie that we are ‘progressing’ to a better European future, taking the theme of impending European death to a mass audience, particularly in Britain where the book climbed to number three in both the Sunday Times and UK Amazon bestseller lists, and sold out in numerous branches of the country’s largest high street book merchant. Despite ubiquitous socio-political conditioning, there is clearly a hunger for dissenting speech.

Murray opens with the stark statement: “Europe is committing suicide,” soon refined into the more nuanced argument that Europe’s political leaders, together with a complicit media, are in the process of taking their populations down the road of ethnic and cultural annihilation. The apparent acquiescence of European populations in this diabolical journey is ascribed by Murray to a number of factors. Europe has lost faith in its beliefs, traditions and legitimacy. It is in the midst of an “existential tiredness.” At the heart of this loss of direction and sense of self is the imposition of a cult of guilt — a cult that has grown weed-like from the fertile soil of Holocaust and slavery narratives advanced by the enemies of our people. Murray remarks that “More than any other continent or culture in the world today, Europe is now deeply weighed down with guilt for its past.” Read more

Two Cheers For Trump Advisor Mike Anton—He Has The Right Enemies

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A major London bookmaker, Ladbrokes, has given odds of 11–10 that Trump will resign or be impeached — almost even money. Of course, this is not in the least surprising given that Trump is loathed by the entire Establishment, Left to Right and is now being victimized by “Deep State” operatives in the intelligence community installed by previous administrations.

In the grand scheme of things, Trump is something of a miracle. In his case, an oligarchic system designed to pick candidates who would continue what is in effect a bipartisan campaign against the Historic American Nation failed, spectacularly.

Much of the recent hysteria has focused on three high-level Presidential advisers to the president: Steve Bannon, Stephen Miller, and Mike Anton.

Anton, now the senior director of strategic communications at the National Security Council, has given the clearest indication of his attitudes. Written under the pseudonym of “Publius Decius Mus” (a Roman consul who sacrificed his life for the success of his troops) his September 2016 essay “The Flight 93 Election” is in tune with Alt Right themes—with some important exceptions,.

Anton’s essay caused a stir on the Right, but it was pretty much ignored by the Left until he was unmasked by The Weekly Standard on February 2 [Decius Mus Unmasked] because of his usefulness in smearing the Trump administration. Since then, it’s been hysterical condemnation.

beautifullosersFundamentally, Anton claimed that Conservatism Inc. had completely failed because it refused to acknowledge that the long-term effects of importing a Third World population would be the end of conservatism. Conservatives Inc. types are “beautiful losers,” as Sam Francis described them — garnering huge sums of money but quite content with their sinecures while the movement as a whole is “headed off a cliff…The whole enterprise of Conservatism, Inc., reeks of failure. Its sole recent and ongoing success is its own self-preservation.”

Conservatives, according to Anton, are

the Washington Generals of American politics. Your job is to show up and lose, but you are a necessary part of the show and you do get paid. To the extent that you are ever on the winning side of anything, it’s as sophists who help the Davoisie oligarchy rationalize open borders, lower wages, outsourcing, de-industrialization, trade giveaways, and endless, pointless, winless war.

Perhaps the most amazing thing about Neocon and Conservative Inc. hostility toward Trump was that it was obvious to everyone what a Hillary Clinton presidency would mean—as Anton said, it would be

pedal-to-the-metal on the entire Progressive-left agenda, plus items few of us have yet imagined in our darkest moments. Nor is even that the worst. It will be coupled with a level of vindictive persecution against resistance and dissent hitherto seen in the supposedly liberal West only in the most ‘advanced’ Scandinavian countries and the most leftist corners of Germany and England.”

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