Jewish Opposition to Free Speech

How the Jews won the Battle of Charlottesville

“We have been working on the ground and behind the scenes leading up to, during, and after the rally.”
Anita Gray, regional director of the Anti-Defamation League.

It was the best of times, it was the worst of times, it was the high point in a period of increasing Alt Right confidence and activism, and it was the moment that marked our first major clash with the globalist hydra. In the wake of Charlottesville, the System that we now find ourselves in more or less open conflict with has followed its dissemination of false narratives of the day’s events with opportunistic boldness and a series of actions. In the first few days after ‘Unite the Right’, an event which saw the apparently co-ordinated ambush of White Identitarian attendees, various arms of the Alt Right have suffered logistical attacks on their internet-based activities, Steve Bannon has left the White House, the myth of the ‘right wing extremist’ has been resurrected with a vengeance, and dangerous precedents have been established on the vital issues of internet freedom and freedom of speech. We are, to a greater degree than any point in recent memory, backed into a corner.

However, despite these strained circumstances, and the hectic and confused media coverage of events in Virginia, it is crucial to understand that none of these actions and reactions against the Alt Right have been spontaneous or ad hoc. Rather, what we have witnessed is the culmination of intensive efforts by our opponents to forge a hegemonic anti-White interface encompassing Jewish ethnic activists, the police, all levels of government, Antifa, and the incentivized agents of globalism and Cultural Marxism. In the following essay I want to step back from the finer points of events in Charlottesville in order to illustrate and contextualize some of the broader patterns of Jewish activity that are in evidence. Read more

The Jewish War on White Australia: The Anti-Defamation Commission and “Click Against Hate,” Part 1 of 4


The Australian Anti-Defamation Commission (ADC) is the Australian equivalent of America’s Anti-Defamation League (ADL). Both organizations fall under the umbrella of B’nai B’rith International which holds NGO status at the United Nations. The stated mission of the ADC is to make Australia “a better place” by fighting “anti-Semitism and all forms of racism” and combatting “the defamation of the Jewish people and Israel.” Describing itself as a “harm prevention charity,” the ADC claims to be dedicated to “promoting tolerance, justice and multiculturalism.” But despite its pious pretentions to universal benevolence, the ADC, like countless other Jewish activist organizations around the world, exists to promote the ethnic interests of Jews. The “harm” this organization is determined to prevent is any harm to these perceived interests.

Regarding the plethora of Jewish activist organizations in the United States, the Jewish academic and journalist Adam Garfinkle has observed:

The main mass-membership advocacy organizations of American Jewry — B’nai B’rith and its Anti-Defamation League (ADL), the American Jewish Congress, the American Jewish Committee, the Council of Jewish Federations and Welfare Funds, the National Conference of Jewish Federations, and the Conference of Presidents of Major Jewish Organizations (a kind of steering group for the major organizations), to mention only a few — are not religious organizations but ethnic ones. It is not necessary to have any Jewish religious affiliation to be a member in good standing in these organizations, and their leaderships are composed mainly of people who are not religious or Jewishly learned Jews.

We need not go into foundational texts and statements of purpose on the question of origins, for the answer is simple enough: organizations like B’nai B’rith and the American Jewish Committee were created to lobby for particular Jewish interests. … In time, these and most other Jewish organizations became explicitly or implicitly Zionist, and thereafter existed to one degree or another to support, first, a Jewish home in Palestine, and then, after 1948, the security and prosperity of the State of Israel. In other words, all these organizations have depended, and still depend, on the validity of their serving parochial Jewish ethnic interests that are simultaneously distinct from the broader American interest but not related directly to religion. [Emphasis added][1]

Contrary to the propaganda put out by the ADC for non-Jewish consumption, the interests of Jews are not the same as those of the broader Australian community, particularly the White Australian community. While the ADC — whose motto is “Promoting Diversity” — pretends that all conflicting group interests can be reconciled through “education” and “mutual understanding,” the interests of different racial and religious groups are often fundamentally opposed and irreconcilable. The group evolutionary interests of White Australians are absolutely harmed by the mass importation of non-Whites into the country — compounded by ideological commitments by state and federal governments to “diversity” and “multiculturalism.” Read more

The big chill on free speech hits Britain

It is a fair bet that any ‘media reform’ welcomed by Dr Moshe Kantor, President of the European Jewish Congress, will be bad news for the defenders of free speech. So it is with his reaction to the British government’s groundbreaking new definition of anti-Semitism.

Kantor said:

We welcome the UK’s landmark decision to define anti-Semitism, particularly in the face of rising attacks against Jews. We must now look towards other European governments to follow the example set by the UK.

He is referring to the British government’s decision to adopt a “legally binding definition” which will be used by police forces, councils, universities and public bodies. This ratchets the law sharply in the direction of making Jews a legally protected group and placing them beyond criticism. It would certainly sharply curtail academic and journalistic discussion of Jewish group behaviour.

For if the ethnic agendas of this very powerful and ethnocentric group cannot be discussed, it would effectively end legitimate academic and journalistic inquiry on the matter. It would certainly curtail discussion of all unflattering examples of Jewish group behaviour such as those outlined in the Culture of Critique.

The definition drafted by the International Holocaust Remembrance Alliance definition (IHRA) is broadly the same one contained in the Anti-Semitism Awareness Act that quietly went through the US senate. The aim seems to be to create a global standard on stifling free speech about Jewish power.

The definition itself is so open-ended as to be meaningless. Read more

America as a Promised Land for Jews: Threatened by Muslims, Israel and White Identity?

Note: This is an edited, linked version of my talk at the NPI conference in Washington, DC, November 19, 2016.

I am going to talk about Jews. It’s not that I relish doing this, but somebody’s got to do it, and it’s definitely a subject that needs to be addressed as best we can, fairly and factually, and with the understanding that we are not talking about all Jews but about activist Jews and the general thrust of the organized Jewish community.

Beginning in the nineteenth century, Jews saw America as a promised land, whose “streets are paved with gold” as they often wrote to their families in Europe. Jews were therefore staunch advocates of unrestricted immigration. Writing in 1914, University of Wisconsin sociologist Edward A. Ross believed that liberal immigration policy was exclusively a Jewish issue and he quoted the prominent author and Zionist pioneer Israel Zangwill who articulated the idea that America is an ideal place to achieve Jewish interests.

America has ample room for all the six million [Russian Jews]; any one of her states could absorb them. And next to being in a country of their own, there could be no better fate for them than to be together in a land of civil and religious liberty, of whose Constitution Christianity forms no part and where their collective votes would practically guarantee them against future persecution. (Israel Zangwill, in Ross 1914, 144)

Zangwill wrote a famous play called The Melting Pot that premiered in 1908 in Washington, DC, the heart of American political culture. What’s interesting is his idea that America was a land where all the old ethnic hatreds would be abolished in a grand symphony of ethnic harmony. Sound familiar? In the play a Jewish immigrant fleeing Russian pogroms comes to America, writes a great symphony and marries a wealthy Christian woman. Audiences were wildly enthusiastic:

There were cries for Zangwill after every scene, and President Roosevelt himself joined in the applause. During the play he sat next to Mrs. Zangwill “and positively raved.” When Zangwill took his bows afterward, “the President shouted across the theater, ‘that’s a great play, Mr. Zangwill.’ “2 … Throughout the drama [the Jewish character] argues that the United States is a land of universal love and brotherhood. He sees it as a place in which the divisions among men will soon disappear. … Within the stirring and seething of the vast cauldron, the “Great Alchemist” was melting Celt and Latin, Slav and Teuton, Greek and Syrian, black and yellow. He was fusing together East and West, North and South, pole and equator, crescent and cross.”[1]

So there you have it. Crescent and Cross. Black, Yellow and White all coming together in blissful harmony — less than 50 years after the Civil War. The reception given the play, and remember this was over a century ago, shows that this optimistic image appealed to many Americans—prominent Americans like President Teddy Roosevelt. Read more

Who Is for Free Speech? The Ariel Toaff Case

[youtube https://youtu.be/SpOC_vHkddA]

This article is about three things: Jewish attitudes on free speech, a book about the so-called “blood libels”, and how these ritual murders of which Jewish groups have been accused are linked to aversion for Jesus and Christians in Judaism.

The threads are all related. I’ll start from the third.

The above video, which I posted on my blog, among others attracted comments to the effect that it is not representative, publishing it is a biased choice, and the people in it are just a band of idiotic alcoholics. (In addition, Christians in Israel are treated wonderfully, have the same rights as Jews, and they all lived happily ever after.)

Those who make these claims have (or pretend to have) little knowledge of Jewish religion and Jewish history.

Because the people in the clip may as well have been drunk (or not), but what they say is due to much more than just alcohol. After all, as they say, in vino veritas, “in wine there is truth.”

The video shows images of 2012 Jewish attacks on a church and a monastery in Israel, with the background of a song from a group of Jews who gathered on Christmas Eve 2007, “to ‘celebrate’, in the Jewish way, the birth of Jesus.”

The signs defacing the church’s walls read “We will crucify you”, “Death to the Christians”, “Jesus is dead”, “Jesus son of Mary, the prostitute”, “Jesus the son of a whore”, “death to Christianity!” And on a car: “Jesus is now a corpse.”

The lyrics of the song repeatedly convey one of the messages written on the church’s walls: “Jesus is a bastard.”

In the same way as Islamic apologists attempt to portray Muslim terrorists, murderers and jihadists as betraying the true meaning of Islam, so Judaism apologists try to describe Jews who have attacked Christian buildings or gratuitously insulted Christian beliefs as having nothing to do with Judaic religion.

Both are wrong. Read more

Reflections on Jews, “Anti-Semitism” and Free Speech

“He will appear in our national discussions, not only giving advice, but attempting to direct policy, and will be puzzled to discover that his indifference to national feeling is annoying.”
Hilaire Belloc, The Jews, 1922.

I recently charted the history of Jewish efforts to restrict free speech in Britain, and noted common themes and practices in how they have achieved advances in this sphere. I think that it would be a worthwhile endeavor to elaborate upon the manner in which these measures are affecting Whites in the present, as well as highlighting the fact that Jewish efforts to restrict free speech are ongoing.

The Forward reports that, in late October, European rabbis called on governments throughout the continent to pass laws targeting speech against Jews. The move took the form of a resolution passed by the standing committee of the Conference of European Rabbis (CER), which convened in Tbilisi, Georgia. Pinchas Goldschmidt, CER President, told journalists that the CER demanded that “additional countries follow the example set by France and Germany, and devise legislation that targets hate speech against Jews specifically. … It is something that few countries have but is necessary in light of the rise in anti-Semitic violence and hate speech, as we have witnessed this summer.”

Goldschmidt’s comments clearly reflect ongoing Jewish anxieties at the strength of anger against Israel in Western Europe — anger provoked by Israeli atrocities in Gaza. In my previous article, I noted that Jewish activity to restrict free speech is closely linked to specifically Jewish concerns. Thus, while Jewish politicians and activists are often keen to point to the supposedly broader applications and benefits of the legislation they propose (the pretence to “universalism,” and to be against all forms of “racism”), Jewish activity in this sphere is very closely linked to periods in which Jews, and only Jews, feel threatened. Read more

Jews, Multiculturalism, and the War on Free Speech: A TOO Case File

One of the most important functions that TOO has played in recent years has been to catalogue Jewish efforts to promote multiculturalism and muzzle with extremely repressive legal measures any speech critical of multiculturalism and the Jewish role in relentlessly pushing it. At the beginning of this year, Brenton Sanderson offered stunning further insight into the Jewish war on White Australia, remarking that “in addition to opening the floodgates to mass non-White immigration, a key part of this Jewish campaign to radically reengineer Australian society in their own interests has been to shut down speech critical of this immigration and multiculturalism — and particularly of the role of Jews in foisting these disastrous policies on a resentful White Australian population.”

Sanderson indicated the primary methods by which organized Jewry developed and employed their influence on both fronts, for example, through the formation of “think-tanks” and the dissemination of “reports,” which were then carried into government. The influence of unelected Jews in this process is not only breath-taking in scope, but also exposes the fiction that we live in democratic societies. For example, Sanderson noted that

under the chairmanship (and behind the scenes influence) of the Jewish activist Walter Lippmann, the influential Committee on Community Relations delivered a report to the Australian Parliament in 1975 which placed “multiculturalism” at the heart of Australian government policy. It recommended that Australian social policy be formulated on the basis of four key elements. One of these recommendations, as summarised by the Jewish academic Andrew Markus, was that: “legislation was required to outlaw racial discrimination and uphold and promote rights through the establishment of a human rights commission. In response to this and the Committee’s other recommendations, which were essentially Lippmann’s recommendations, “multiculturalism” was adopted as official government policy in Australia in the 1970s, and extended under the Fraser [1975–1983] and Hawke governments [1983-1991] in the 1980s. Thus, in order to achieve the goals of multiculturalism, Jewish activists were determined from the beginning to bar and punish any speech that was critical of non-White immigration and multiculturalism. The new politically correct speech code was soon enforced by the weight of law with the enactment of racial and religious vilification laws that criminalized dissenting speech.

At the outset of my series of essays on the Jewish effort to raise Spinoza to almost cosmic importance in the intellectual history of the West, I indicated the importance of acknowledging patterns, trends and commonalities in how Jews, as a group, approach a given task. In the case of Spinoza, I linked Jewish efforts to exaggerate his legacy with broader Jewish efforts to perpetuate the notion of ‘Jewish genius.’ I took extra care to point to the precise processes, stages and methods involved. Read more