Concerning the characteristic physical appearance of jews – specifically how they regard, alter and explain away these characteristics.
There are several general physical distinctions bewteen Whites (specifically the northern European/Nordic/Aryan ideal) and jews. Aryans are relatively tall, slim, light skinned, blue eyed, blond haired, with straight, narrow noses; while jews tend to be relatively short, dumpy, dark skinned (I said sallow in the podcast, but I see now there is disagreement whether that word means olive or pale), dark eyed, black haired (often frizzy or curly, the so-called “jewfro”), with large, misshapen noses.
Jews themselves make a big deal about these differences, lamenting that Aryan traits epitomize what is widely considered healthy-, fit-, or athletic-looking.
The Poisonous Mushroom, available at archive.org, also known as, Der Giftpilz, which is described by Wikipedia as:
a children’s book published by Julius Streicher in 1938. The title is German for “the toadstool” or “the poisonous mushroom”.
An excerpt, relevant to this topic, is How to Tell a Jew:
Background: This story comes from Der Giftpilz, an anti-Semitic children’s book published by Julius Streicher, the publisher of Der Stürmer. He was executed as a war criminal in 1946.
“One can most easily tell a Jew by his nose. The Jewish nose is bent at its point. It looks like the number six. We call it the ‘Jewish six.’ Many Gentiles also have bent noses. But their noses bend upwards, not downwards. Such a nose is a hook nose or an eagle nose. It is not at all like a Jewish nose.”
“Right!” says the teacher. “But the nose is not the only way to recognize a Jew…”
The boy goes on. “One can also recognize a Jew by his lips. His lips are usually puffy. The lower lip often protrudes. The eyes are different too. The eyelids are mostly thicker and more fleshy than ours. The Jewish look is wary and piercing. One can tell from his eyes that he is a deceitful person.”
The teacher calls on another lad. He is Fritz Müller, and is the best in the class. He goes to the board and says:
“Jews are usually small to mid-sized. They have short legs. Their arms are often very short too. Many Jews are bow-legged and flat-footed. They often have a low, slanting forehead, a receding forehead. Many criminals have such a receding forehead. The Jews are criminals too. Their hair is usually dark and often curly like a Negro’s. Their ears are very large, and they look like the handles of a coffee cup.”
The teacher turns to the students.
“Pay attention, children. Why does Fritz always say ‘many Jews have bow legs’, or ‘they often have receding foreheads,’ or ‘their hair is usually dark’?”
Heinrich Schmidt, a large, strong boy in the last row speaks.
“Every Jew does not have these characteristics. Some do not have a proper Jewish nose, but real Jewish ears. Some do not have flat feet, but real Jewish eyes. Some Jews cannot be recognized at first glance. There are even some Jews with blond hair. If we want to be sure to recognize Jews, we must look carefully. But when one looks carefully, one can always tell it is a Jew.”
Compare with Stereotypes of Jews, Wikipedia:
In caricatures and cartoons, Jews are often depicted having dark skin, curly black hair, large hook-noses, thick lips, dark-colored beady eyes and wearing kippahs.
Jews are commonly caricatured as having large noses or hook noses. Jews are also portrayed as swarthy and hirsute.
The implication on this page, which is typical, is that “stereotype” means “imaginary”, but jews are all too aware that such physical differences are real.
Sander Gilman (more below) singles out the nose as the key physiological sign of the jew. To the extent this is so, the “nose job” (rhinoplasty) is a key sign of jewish crypsis.
Rhinoplasty was pioneered by a jew, Jacques Joseph, in Germany at the end of the 19th century. Jews have since driven the development of plastic surgery in general, both supply and demand.
In Controlling Anti-Jewish Stereotypes: The Case of the “Hook-Nosed Jew”, Lasha Darkmoon notes how jews often play up the stereotype:
It seems that many Jews, far from shrinking from mention of their noses, never lose an opportunity to reinforce this particular stereotype by referring to their own noses negatively if there is no one else around to do so. When Jewish cemeteries are vandalized or swastikas are found defacing walls, the culprits on numerous occasions have turned out to be Jews. (See, e.g., here and here.) So it is with the legendary “Jewish nose”: a protected species of stereotype deliberately nurtured and kept alive by organized Jewry for propaganda purposes.
This can be seen as one of several ways jews attempt to hide what seems too obvious to be hidden:
- Embrace and exaggerate it, own it, preempt others from doing so.
- Make it taboo/illegal for anyone else to talk about it.
- Alter reality with surgery.
Sander Gilman is a jewish author, intellectual – a prolific apologist for jews. He embodies the duality of jewish physical differences – discussing them in great detail only to explain them away.
Gilman’s book, The Jew’s Body, published in 1991, is described by a reviewer as:
Drawing on a wealth of medical and historical materials, Sander Gilman sketches details of the anti-Semitic rhetoric about the Jewish body and mind, including medical and popular depictions of the Jewish voice, feet, and nose.
The jewish psyche was previously discussed in Race and Genetics – Part 4 and Part 5. German scientist Fritz Lenz noted racial differences in mental traits, for example the jewish fondness for Lamarckism and the Nordic fondness for objectivity:
The jewish inclination toward Lamarckism [anti-racism] is obviously an expression of the wish that there should be no unbridgeable racial distinctions.
Gilman is much like Raphael Patai (The Jewish Mind, The Myth of the Jewish Race) in that these are jews who scrutinize jewish traits only to minimize or explain them away.
Gilman has supplemented and published one chapter of The Jew’s Body as The Jewish Nose: Are Jews White? Or the History of the Nose Job:
When the Lubavitcher Manis Friedman, the dean of the Bais Chana Women’s Institute in St. Paul, preaches that “jews are different. Let’s accept it and be thrilled,” one can only agree. But his sense of difference is cast in a language that itself is contaminated with the sense of a negative jewish difference, a difference of the jewish body. He continues, “For 2000 years we have come denied our uniqueness. We have tried to come to the world as if we were normal. Well guess what? The world hasn’t bought it, and they never will.” According to Friedman, jews aren’t normal.
What appears to be the original version can also be downloaded as a PDF or viewed online at Google Books.
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