The Jewish Question: Suggested Readings with Commentary, Part One of Three: The Enlightenment and Jewish ‘Emancipation’

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I was recently contacted by the social media group ‘Smash Cultural Marxism,’ who asked me for a list of recommended readings on the Jewish Question. Because this was the latest in a number of similar requests, I thought it best to make a public offering in this regard, since the finished product is likely to be more polished, more complete, and ultimately more useful than I could otherwise offer in an individual email. The following ‘prose bibliography’ takes it for granted that readers are very familiar with the work of Kevin MacDonald, as well as popular contemporary texts by David Duke and E. Michael Jones. Nevertheless, at the outset I’d like to state that the Culture of Critique series represents a unique and significant leap forward in our understanding of Jewish group behavior, and also in the way we write about and explore this phenomenon. I should stress also that I refer to the entire series, rather than just the extremely popular third book of MacDonald’s trilogy. Taken together, these works offer an unparalleled and truly comprehensive analysis of the phenomenon of Jewish group behavior, and its impact on surrounding societies. I would urge readers to read Separation and Its Discontents in particular. This text, the second of the trilogy and my personal favorite, tends to be under-appreciated because of its blockbuster follow-up, but it really is essential reading for developing an understanding of reactions to Jewish behavior — and the context and methods of Jewish counter-reactions. As much as the following bibliography will be of use to many readers, there is currently no better starting point for this subject matter than that offered by Kevin MacDonald.

Of course, the sum of Kevin MacDonald’s work stands in the immediate foreground of a long, though often under-appreciated, historical tradition of intellectual attempts to understand Jewish interactions with European societies. This bibliography is an attempt to shed light on the context, content, and significance of some works that may not be immediately recognizable to the majority of readers. It is not intended to be exhaustive, and inevitably there will be readers who feel that this or that text should have been included. Again, the following bibliography is a creation peculiar to its author, and it bears the imprint of the author’s own tastes, preferences, and range of reading. Selection has also been necessary due to the constraints of space and the sheer volume of available literature. Non-Jews have been discussing Jews and Jewish behaviour for millennia – in letters, pamphlets, speeches, policy documents, art, and books. Recent years have seen the further development of podcasts, documentaries and, dare I say it, memes. I have chosen here to discuss only books and important pamphlets, and I have limited my selection to those produced during and after the Enlightenment period. Earlier texts have been omitted for a number of reasons, the most important being that they often contained more Christian theology than empirical analysis. Although many often also contained trenchant sociological observations, the vast majority of these texts were ultimately influenced by supernatural understandings which, in my own opinion, often obstructed meaningful solutions to very problematic interactions. Read more

British Hate Speech hypocrisy, UKIP, and the case of Shneur Odze

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Rabbi Shneur Odze,

The hypocrisy surrounding Britain’s seemingly arbitrarily applied liberty-killing hate speech legislation, has come to a head.

No, the triggering event was not Tommy Robinson getting away with setting fire to a Quran while surrounded by a group of football hooligans, British skinheads and travelling Ku Klux Klansmen waving confederate flags.

Nor did a Syrian state chemist, camped out in one of Asma al-Assad’s London properties — which along with her passport are in grave danger of being seized — ignite a copy of the Talmud Bavli he’d first doused in a vinaigrette of Sarin, Napthenic and Palmitic acid procured from the Presidential Palace in Damascus, live on camera!

If either of those two ludicrous scenarios actually occurred — they didn’t — you can bet your life there’d be headlines emblazoned across the front cover of every last British newspaper — both broadsheet and tabloid. The world’s Fake News Media would be in a frenzy!

However, because the following example of actual hate speech was perpetrated against British Christians, and on this occasion by a religious fanatic with membership of the West’s most protected group, the mainstream media, with the exception of the Israeli press and Daily Mail, have remained silent.    Read more

From Jewish Fear and Loathing to Acceptance and Influence in the Trump Administration

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Based on the early campaign rhetoric and promises of Donald J. Trump, one would not expect to find the presence of Jewish power structures within the Trump presidency.  Indeed, TOO editor Kevin MacDonald wrote a whole series of articles on “Jewish fear and loathing of Trump.”

For example, during the primaries, Trump said to the Republican Jewish Coalition, “You’re not gonna support me because I don’t want your money. You want to control your politicians, that’s fine. Five months ago, I was with you.”  According to a CNN article published on December 3, 2015, “Trump also faced boos from the crowd when in the question-and-answer portion of his appearance he would not pledge to keep Jerusalem as the undivided capital of Israel.”  The same article quotes Trump as saying that a peace between Palestine and Israel, “will have to do with Israel and whether or not Israel wants to make the deal — whether or not Israel’s willing to sacrifice certain things.”  Many were surprised to a see the leading Republican presidential contender call on Israel to make sacrifices.

Trump’s remarks to the Republican Jewish Coalition contrast most with one of his rivals in the primaries, Senator Lindsey Graham.  Graham told the same crowd, “How many of you believe we’re losing elections because we’re not hard-ass enough on immigration?” The crowd responded with applause and Graham said, “Well, I don’t agree with you.”  He commented that Republicans often lose Hispanic and female voters because of hardline stances on immigration.  Graham went on to say, “I think Donald Trump is destroying the Republican Party,” which was met with applause.  He went on to compare Trump’s rhetoric to that of Hitler and the Nazis: “Now it’s not self-deportation, it’s forced deportation. We’re literally going to round them up — That sound familiar to you?”  Here Graham contrasts Trump to the GOP’s 2012 presidential nominee, Mitt Romney.  On the foreign policy front Graham said, “Do you even think I need to talk to you about my support for Israel?”  Later Graham took it a step further, stating “I may have the first all-Jewish cabinet in America.” Read more

“What’s Up, Dr. Mack?” Martians Go Home and the Ordeal of Civility

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Martians, Go Home
by Fredric Brown
Dutton, 1955; Bantam, 1956
Ballantine Del Rey, 1976
Gateway Essentials, 2011

“But wherever they arrived and however they were received, to say that they caused trouble and confusion is to make the understatement of the century.”

Many a science fiction book or film has a theme, or a debate therein, dealing with the question of whether “aliens” who are advanced enough to master space travel would, ipso facto, “come in peace.”[1] Are they like E.T., or Klaatu, or more like the Martians of the Wars of the Worlds of Wells and Welles?[2]

But what if they were smart, and indeed not warlike, but instead, just really, really annoying?

Such is the premise of this pulpy little novel by Fredric Brown,[3] whose alien visitors are described by Wikipedia thus:

The story begins on 26 March 1964. Luke Deveraux, the protagonist, is a 37-year-old sci-fi writer who is being divorced by his wife. Deveraux holes himself up in a desert cabin with the intention of writing a new novel (and forgetting the painful failure of his marriage). Drunk, he considers writing a story about Martians, when, all of a sudden, someone knocks on the door. Deveraux opens it to find a little green man, a Martian. The Martian turns out to be very discourteous; he insists on calling Luke ‘Mack,’ and has little in mind other than the desire to insult and humiliate Luke. The Martian, who is intangible, proves to be able to disappear at will and to see through opaque materials. Luke leaves his cabin by car, thinking to himself that the alien was but a drunken hallucination. He realizes that he is wrong when he sees that a billion Martians have come to Earth.

And here’s some more very suggestive details about these alien visitors:

They consider the human race inferior and are both interested and amused by human behaviour. Unlike most fictional Martian invaders, the Martians that Brown writes of don’t intend to invade Earth by violence; instead, they spend their wakeful hours calling everyone ‘Mack’ or ‘Toots’ (or some regional variation thereof), revealing embarrassing secrets, heckling theatre productions, lampooning political speeches, even providing cynical colour commentary to honeymooners’ frustrated attempts at consummating their marriage. This nonstop acerbic criticism stops most human activity and renders many people insane, including Luke, whose stress-induced inability to see the little green maligners divides opinion on whether he should be considered mad or blessed.

If this seems somewhat familiar, you may have had the misfortune of seeing the 1990 film, directed by David Odell and “starring” Randy Quaid and Margaret Colin — a movie so bad it hasn’t seen a Region One DVD release.[4]

But let’s stay with the book. Again, it may seem somewhat familiar, but for another reason: read with a Certain Eye, there are plenty of clues that these Martians are rather Semitic. Read more

Wagner Reclaimed: A Review of “The Ring of Truth” by Roger Scruton, Part 2

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A scene from Neil Armfield’s 2016 Melbourne production of The Ring

Go to Part 1.

“Sarcasm and satire run riot on the stage”

Productions of The Ring in the modern era have invariably sought to satirize the drama to subvert the message Wagner attempts to convey. Scruton observes that, notwithstanding the increasingly tiresome preoccupation with dissecting the tetralogy for anti-Jewish and proto-fascistic themes and images (and counteracting them), The Ring is also, on a more basic level, problematic for opera producers because its “world of sacred passions and heroic actions offends against the sceptical and cynical temper of our times. The fault, however, lies not in Wagner’s tetralogy, but in the closed imagination of those who are so often invited to produce it.”[1]

The template for modern productions was set with the Bayreuth production of 1976, when Pierre Boulez sanitized the music, and Patrice Chereau satirized the text. Scruton notes that:

Since that ground-breaking venture, The Ring has been regarded as an opportunity to deconstruct not only Wagner but the whole conception of the human condition that glows so warmly in his music. The Ring is deliberately stripped of its legendary atmosphere and primordial setting, and everything is brought down to the quotidian level, jettisoning the mythical aspect of the story, so as to give us only half of what it means. The symbols of cosmic agency — spear, sword, ring — when wielded by scruffy humans on abandoned city lots, appear like toys in the hands of lunatics. The opera-goer will therefore very seldom be granted the full experience of Wagner’s masterpiece.[2]

This certainly describes the Ring I attended in Melbourne in 2016. While the soloists and the orchestra were excellent, Neil Armfield’s postmodernist, Eurotrash-inspired production detracted from the power of the music and drama. Following established precedent, Armfield set much of the action in a space akin to an industrial wasteland. He lampooned the heroic forging scene by setting it in a tawdry apartment replete with fluorescent lighting, microwave, bar fridge and bunk beds. Fafner (meant to have transformed himself into a dragon) was depicted as a transvestite-like figure smearing make-up on his face and later appearing naked on the stage (see the lead photograph).

Productions like these deliberately sabotage Wagner’s attempt to engage his audiences at the emotional level of religion. They let “sarcasm and satire run riot on the stage, not because they have anything to prove or say in the shadow of this unsurpassably noble music, but because nobility has become intolerable. The producer strives to distract the audience from Wagner’s message, and to mock every heroic gesture, lest the point of the drama should finally come home.”[3] Read more

Wagner Reclaimed: A Review of “The Ring of Truth” by Roger Scruton, Part 1

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Roger Scruton is Britain’s (many would say the world’s) leading conservative philosopher and intellectual. His prolific output includes books on philosophy, politics, art, architecture, music and aesthetics. Scruton, who was knighted in 2016, writes with unusual clarity and fluency and is a model for how to combine analytical rigor with lucidity and accessibility. His critiques of leftist thought are, however, ultimately hamstrung by his unwillingness to stray outside the bounds of acceptable thought. Scruton has assiduously avoided straying into the forbidden fields of race realism or an honest discussion of the Jewish Question.

Despite his timid and ultimately ineffectual brand of intellectual conservatism, Scruton has much to offer readers on the Alt-Right. He has a profound knowledge of European high culture and particularly the Western musical tradition. His analyses of the German composer Richard Wagner are always insightful, and his 2016 book The Ring of Truth: The Wisdom of Wagner’s Ring of the Nibelung is no exception. It offers readers a rich account of Wagner’s masterpiece though an examination of its drama, music, symbolism and philosophy. Scruton’s goal is to interpret one of the supreme works of the European imagination to “show its relevance to the world in which we live.”

Wagner’s Ring cycle is enormous in every way. Performed over four evenings, and made up of Das Rheingold, Die Walküre, Siegfried and Götterdämmerung, it lasts some fifteen hours. Its composition began in 1848, a year when Europe was torn by nationalist and democratic revolutions, but not finished until 26 years later. The final product is widely considered the finest piece of musical theatre ever written, and even critics of Wagner grudgingly acknowledge the magnitude and importance  of his achievement, agreeing with Tchaikovsky’s assessment that: “Whatever one might think of Wagner’s titanic work, no one can deny the monumental nature of the task he set himself, and which he has fulfilled; nor the heroic inner strength needed to complete the task. It was truly one of the greatest artistic endeavors which the human mind has ever conceived.”[1] The German critic Wilhelm Mohr, who had originally dismissed Bayreuth as “cloud-cuckoo land,” left the 1876 premiere of The Ring comparing Wagner to the “two masters of all masters, Shakespeare and Beethoven.”[2]

The Ring began life as a single drama, devoted to the story of Siegfried’s death as Wagner had extracted and embellished it from his reading of the old German Nibelungenlied and the Icelandic Völsunga saga. The original is a far cry from the masterpiece that Wagner eventually composed from its useable fragments. He looked for a subject that would provide a suitably large-scale vehicle for his vision of contemporary German society and destiny. The result, notes Scruton, while “far from authentic as an account of Viking theology,” is nevertheless “a remarkable attempt to give coherence and meaning to the pagan narratives.”[3] The final product, which Wagner intended to “involve all life” encompasses an emotional spectrum wider than any other opera, from superhuman rage and self-annihilating heroism to the meanest of base emotions. Read more

Non-White Migrants and the Catholic Church: The Politics of Penitence

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German Cardinal Reinhard Marx aka “multikulti Marx”

The word ‘Islam’ seems to have become by now, especially on the rightwing social spectrum, an all-encompassing code word for non-White residents and migrants.  Predictably, the so-called asymmetric or hybrid wars waged by the US and EU against the ISIS are creating a widespread, albeit still muted hatred against Arabs and Muslims among the majority of US and EU White Christians. Scenes of ISIS terror attacks in Europe and the US are additionally provoking feelings of hostility toward non-Whites, with more and more Whites calling privately for the expulsion of Muslims from Europe and the US.

The continuing mass arrival of non-European migrants into Europe and the US, accompanied by almost daily scenes of ISIS terror attacks — real or foiled — cannot be examined from the perspective of the religion only. Understanding the waves of non-White, largely Muslim migrants, as well as ISIS terror attacks, requires different angles of analysis, with each leading to a different and often mutually exclusive conclusion.

Undoubtedly, the easiest method to explain away the mass inflow of Arabs and African migrants in the West is by laying the blame on catastrophic conditions in their war-torn countries ruled by clannish and despotic rulers and plagued in addition by ISIS and Taliban bombers. However, blaming lower-IQ Arab and African migrants, or Muslim radicals as the only cause of political instability in Europe and the USA is a form of self-delusion.

The root causes of African and Arab mass migrations to Europe and the USA can be traced back to the grand scheme on how to reshape the Middle East and North Africa, doctored up in the 90s of the previous century by US neoconservatives. Later, in the early 2000s, as the first “pro-democracy” domestic upheavals started boiling in North Africa the upheavals were rebranded by the EU/US media into a cozy name  of “the Arab spring” as if young North Africans and Middle Easterners were all too eager to be cloned into a copy of happy go lucky White liberal Europeans. No to be forgotten is the earlier  PNAC scheme devised in the late 1990s by the prominent American Jewish neocons, including Irving Kristol, Norman Podhoretz, Paul Wolfowitz, and David Frum, whose goal was less the desire to raise the level of political tolerance in Arab states but rather the compulsive wish to double down on Israeli predominance in the  Middle East.  Fifteen years later the chaotic aftermath of the Arab spring is resulting in the surge of incessant local wars, dysfunctional and lawless states, mass migrations, and the global threat of terrorism.

An early example of “fake news” can be traced back to Western propaganda stories about the existence of “Weapons of Mass Destruction” ( WMD) in Iraq, a story which on the eve of 2003 Read more