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The Jews – Who, What, Why and How

Recapitulating this past year’s worth of podcasts and it’s overarching theme: the jews – who they are, what they do, why they do it, and how.

In the podcast I erroneously imply William Bateson was German, but he was English.

Age of Treason Radio will be on hiatus for the next two weeks, returning with new material on 10 December 2013.

The podcast will be broadcast and available for download on Tuesday at 9PM ET.

 
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Jews Versus Whites – Part 3

Concluding a review of glaring differences between Whites and jews.

Two Lessons in Privilege from April 2013.

Susan Patton advised Princeton women:

For most of you, the cornerstone of your future and happiness will be inextricably linked to the man you marry, and you will never again have this concentration of men who are worthy of you.

Here’s what nobody is telling you: Find a husband on campus before you graduate. Yes, I went there.

Under the initial presumption that Patton was a “WASP”, she was condemned as an elitist and “racist”. Once she played the jewish mother card all the anger and criticism turned into understanding and sympathy.

Suzy Lee Weiss wrote an op-ed for the Wall Street Journal complaining about being rejected by elite colleges:

For starters, had I known two years ago what I know now, I would have gladly worn a headdress to school. Show me to any closet, and I would’ve happily come out of it. “Diversity!” I offer about as much diversity as a saltine cracker. If it were up to me, I would’ve been any of the diversities: Navajo, Pacific Islander, anything. Sen. Elizabeth Warren, I salute you and your 1/32 Cherokee heritage.

This too resulted in condemnation, until Tablet Magazine called her “family”, and Commentary Magazine (the mouthpiece of the American Jewish Committee) published two articles defending her. Then she started getting job offers.

An article in National Review Online played on the conflation of jews and Whites. To All the Colleges That Rejected Suzy Weiss:

Such sarcasm is seen as blasphemy in universities and colleges throughout America. Their faculty and administrative officers, and their professional associations, such as the American Council on Education, the American Association of State Colleges and Universities, and the American Association of University Professors, overwhelmingly believe — firmly and unapologetically — that out-and-out racial and ethnic discrimination in college admissions is fully acceptable in the interests of “diversity.” Discriminating against culturally “nondiverse” Caucasians such as Suzy Weiss is, in their eyes, the right thing to do. And they want the Supreme Court to recognize such discrimination as constitutional.

Perhaps we should not be surprised that Ivy League and other top-notch schools practice such ugly discrimination. After all, they had similar practices in the 1920s to ensure their schools did not have “too many” Jewish students. Today, they just want to make sure they don’t have “too many” Caucasians or Asians on campus. All they have done is change the groups targeted for discrimination.

Suzy Weiss and many other high-school seniors across the United States are being discriminated against because of their skin color or because they have an epicanthic fold in their eyes. Such racial and ethnic discrimination is morally wrong, and neither “diversity” nor anything else can justify it.

Ron Unz has tried to get out in front of the who/whom of American university admissions. In The Myth of American Meritocracy he writes:

For a broader historical perspective, we should consider The Chosen by Berkeley sociologist Jerome Karabel, an exhaustive and award-winning 2005 narrative history of the last century of admissions policy at Harvard, Yale, and Princeton (I will henceforth sometimes abbreviate these “top three” most elite schools as “HYP”).

Karabel’s massive documentation—over 700 pages and 3000 endnotes—establishes the remarkable fact that America’s uniquely complex and subjective system of academic admissions actually arose as a means of covert ethnic tribal warfare. During the 1920s, the established Northeastern Anglo-Saxon elites who then dominated the Ivy League wished to sharply curtail the rapidly growing numbers of Jewish students, but their initial attempts to impose simple numerical quotas provoked enormous controversy and faculty opposition.10 Therefore, the approach subsequently taken by Harvard President A. Lawrence Lowell and his peers was to transform the admissions process from a simple objective test of academic merit into a complex and holistic consideration of all aspects of each individual applicant; the resulting opacity permitted the admission or rejection of any given applicant, allowing the ethnicity of the student body to be shaped as desired.

The massively footnoted text of The Chosen might lead one to paraphrase Clausewitz and conclude that our elite college admissions policy often consists of ethnic warfare waged by other means, or even that it could be summarized as a simple Leninesque question of “Who, Whom?”

Asian-Americans as the “New Jews”

The overwhelming focus of Karabel’s book is on changes in Jewish undergraduate percentages at each university, and this is probably less due to his own ethnic heritage than because the data provides an extremely simple means of charting the ebb and flow of admissions policy: Jews were a high-performing group, whose numbers could only be restricted by major deviations from an objective meritocratic standard.

Obviously, anti-Jewish discrimination in admissions no longer exists at any of these institutions, but a roughly analogous situation may be found with a group whom Golden and others have sometimes labeled “The New Jews,” namely Asian-Americans.

“The new jews” has also been used in reference to muslims, especially in Europe. It is an implicit reference to the jewish narrative distinguishing jews and Whites – with jews oppressed and Whites as their oppressors.

Once we begin separating out the Jewish portion of Ivy League enrollment, our picture of the overall demographics of the student bodies is completely transformed. Indeed, Karabel opens the final chapter of his book by performing exactly this calculation and noting the extreme irony that the WASP demographic group which had once so completely dominated America’s elite universities and “virtually all the major institutions of American life” had by 2000 become “a small and beleaguered minority at Harvard,” being actually fewer in number than the Jews whose presence they had once sought to restrict.50 Very similar results seem to apply all across the Ivy League, with the disproportion often being even greater than the particular example emphasized by Karabel.

In fact, Harvard reported that 45.0 percent of its undergraduates in 2011 were white Americans, but since Jews were 25 percent of the student body, the enrollment of non-Jewish whites might have been as low as 20 percent, though the true figure was probably somewhat higher.51 The Jewish levels for Yale and Columbia were also around 25 percent, while white Gentiles were 22 percent at the former and just 15 percent at the latter. The remainder of the Ivy League followed this same general pattern.

This overrepresentation of Jews is really quite extraordinary, since the group currently constitutes just 2.1 percent of the general population and about 1.8 percent of college-age Americans.52 Thus, although Asian-American high school graduates each year outnumber their Jewish classmates nearly three-to-one, American Jews are far more numerous at Harvard and throughout the Ivy League. Both groups are highly urbanized, generally affluent, and geographically concentrated within a few states, so the “diversity” factors considered above would hardly seem to apply; yet Jews seem to fare much better at the admissions office.

Even more remarkable are the historical trajectories. As noted earlier, America’s Asian population has been growing rapidly over the last couple of decades, so the substantial decline in reported Ivy League Asian enrollment has actually constituted a huge drop relative to their fraction of the population. Meanwhile, the population of American Jews has been approximately constant in numbers, and aging along with the rest of the white population, leading to a sharp decline in the national proportion of college-age Jews, falling from 2.6 percent in 1972 and 2.2 percent in 1992 to just 1.8 percent in 2012. Nevertheless, total Jewish enrollment at elite universities has held constant or actually increased, indicating a large rise in relative Jewish admissions. In fact, if we aggregate the reported enrollment figures, we discover that 4 percent of all college-age American Jews are currently enrolled in the Ivy League, compared to just 1 percent of Asians and about 0.1 percent of whites of Christian background.53

Menachem Rosensaft: Israel’s Jewish Essence Is Non-Negotiable: A Response to Mahmoud Abbas, Huffington Post, 5 November 2011:

“My people,” Abbas declared, “desire to exercise their right to enjoy a normal life like the rest of humanity. They believe what the great poet Mahmoud Darwish said: Standing here, staying here, permanent here, eternal here, and we have one goal, one, one: to be.”

Our unambiguous response must be that we insist on precisely the same rights Darwish demands for the Palestinians. For us, a permanent, eternal Jewish sovereignty in the State of Israel is not only non-negotiable but must be, especially in the aftermath of the Holocaust, one of the cornerstones of any authentic and hopefully lasting peace.

When the remnant of European Jewry emerged from the death camps, forests and hiding places throughout Europe in the winter and spring of 1945, they looked for their families and, overwhelmingly, discovered that their fathers and mothers, their husbands, wives and children, their brothers and sisters, aunts, uncles, and cousins, had all been murdered by the Germans and their accomplices. And yet, they did not give in to despair.

On the contrary, almost from the moment of their liberation, the Holocaust survivors’ defiant affirmation of their Jewish national identity in the Displaced Persons camps of Germany, Austria, and Italy took the form of a political and spiritually redemptive Zionism.

My father, who taught me that a love of the Jewish people and of the State of Israel is the most important element of Jewish leadership, understood that the goal of a Jewish state was a spiritual lifeline that gave the survivors of Auschwitz, Treblinka, Belsen, and all the other centers of horror a sense of purpose and a basis for hope. He died 36 years ago this week during the Days of Awe, midway between Rosh Hashanah and Yom Kippur. I cannot think of a worthier way to honor his memory than by evoking his spirit and his uncompromising dedication to the creation of a new Jewish commonwealth to refute each and every refusal to recognize Israel as a Jewish state.

Menachem Rosensaft: White Nationalism: A Scourge That Won’t Go Away, Huffington Post, 12 March 2012:

Reacting to the inclusion of the “white nationalist” anti-immigration activist Peter Brimelow on a panel on “The Failure of Multiculturalism: How the Pursuit of Diversity Is Weakening the American Identity” at this year’s Conservative Political Action Conference (CPAC), Ed Schultz observed on MSNBC’s The Ed Show that, “We’ve come to expect CPAC to bring together the far righties. But even CPAC should draw the line somewhere.”

Schultz went on to quote Brimelow as having said at CPAC that, “Democrats have given up on winning the white working class vote, so they use bilingualism to build up a client constituency. It’s treason. We hear about racism, but the real issue is treason.”

Brimelow certainly doesn’t mince words. He told a CBS reporter that US immigration policy, the legal kind, mind you, “is creating a “Spanish speaking underclass parallel to the African American underclass.”

“These are people who are completely dysfunctional,” Brimelow said. “They’re on welfare; they’re not doing any kind of work — at least not legal work — and their children are having a terrible time.” California, which used to be “paradise,” he added, is “rapidly turning into Hispanic slum.”

Nice. So who, precisely, is Peter Brimelow, and why should the rest of us be concerned when a white nationalist racist like him appears at the same event as, say, Mitt Romney, Newt Gingrich, Rick Santorum and Sarah Palin?

Brimelow is founder and editor of the VDARE.com website which has been designated a “hate group” by the Southern Poverty Law Center, and which, according to no less an authority than the Anti-Defamation League, “features the work of racists, anti-Semites and anti-immigrant figures.”

The ADL has been following Brimelow’s activities for some time. In February of 2009, the organization tells us, “Brimelow demonstrated his racist views” at “a conference of racists in Baltimore, Maryland, dedicated to ‘Preserving Western Civilization.’” There, Brimelow “delivered one of the most extreme presentations at the conference. He argued that the influx of “non-traditional” immigration is a problem all over the Western world and that the loss of control over the country by “white Protestants” will mean a collapse of the American political system. He urged that whites respond by creating an explicitly white nationalist political party.”

Hmm? An “explicitly white nationalist political party”? Where have we heard that before?

We all know that there are bigots amongst us who espouse theories of racial, ethnic or religious superiority. They have the right to express their views, however noxious, on street corners or on their websites. No one, however, is obliged to invite them to be part of polite society.

The fact that the organizers of CPAC chose to give Peter Brimelow a platform reflects on them. Why the other CPAC participants have chosen not to denounce or even distance themselves from his toxic rhetoric is a question well worth asking.

Menachem Z. Rosensaft, Wikipedia:

Menachem Z. Rosensaft, (*1948 Bergen-Belsen, Germany) an attorney in New York and the Founding Chairman of the International Network of Children of Jewish Survivors, is a leader of the Second Generation movement of children of survivors,[1] and has been described on the front page of the New York Times as one of the most prominent of the survivors’ sons and daughters.[2] He also served as National President of the Labor Zionist Alliance, and was active in the early stages of the Israeli-Palestinian peace process. As psychologist Eva Fogelman has written: “Menachem Rosensaft’s moral voice has gone beyond the responsibility he felt as a child of survivors to remember and educate. He felt the need to promote peace and a tolerant State of Israel as well. He wanted to bring to justice Nazi war criminals, to fight racism and bigotry, and to work toward the continuity of the Jewish people”.[3]

In March 2009, Menachem Rosensaft was appointed as general counsel of the World Jewish Congress, the umbrella organization of Jewish communities around the world based in New York.[4] Currently, Menachem Rosensaft is Adjunct Professor of Law at Cornell University Law School,[5][6] and Distinguished Visiting Lecturer at Syracuse University College of Law.[7] In 2011 he was appointed lecturer in law at Columbia University Law School where he teaches a course in the law of genocide.[8]

Israel Can Never Be Too Jewish, by Yaakov Dov Bleich, Forward.com, 9 September 2013:

Interesting to ask, has there ever been a debate in France about “French identity, too much or too little”? Or in Germany? Holland? England? The United States? Our Jewish identity, based on our Jewish traditions, is what has given us the connection to this Holy Land for so many thousands of years. It is what has kept us together, and it is what joins us today. It is our distinguishing character. It was in Egypt before we became a nation, and it is today. There can never be too much Judaism. Our Jewish Identity can never be too much. It can only be too little.

Is Israel too Jewish? An unorthodox solution, by Rick Jacobs, Haaretz, 11 September 2013:

My love for Israel is at the core of my Jewish identity, yet, as president of the largest movement of Jews in North America, the Reform movement, I find the religious status quo destructive to Jewish unity. Too many Diaspora Jews are disconnecting from an Israel that does not honor, reflect or support their core Jewish commitments.

Of course, Israel faces enormous external security threats, but it also faces an existential threat to its very soul and character. We need a global conversation about how to practice Judaism across borders, where Diaspora Jewry and Israeli Jewry can enrich each other.

But we must ensure that Israel represents a Jewish state that truly embodies the values and vibrancy of all Jewry, seeking to create a just and secure nation that will continue to link us as a people across oceans and across generations. Judaism and democracy can thrive only in an Israel with true freedom, freedom that embodies the dreams and promises of Israel’s Declaration of Independence: “to uphold the full social and political equality of all its citizens, without distinction of race, creed or sex… guarantee full freedom of conscience, worship, education and culture… be based on freedom, justice and peace….”

In the free marketplace of Diaspora Jewish life, Orthodoxy and liberal Judaism are both flourishing, so why be afraid of affirming the legitimacy of the many authentic Jewish paths, including, too, the secular/cultural? Young Jews worldwide are searching for answers — and how they define their Jewish identities should be a source of renewal for the Jewish state.

The difference between jews and Whites is the difference between a parasite and its host. Jews pathologize Whites, literally cause pathology. They are pathogenic.

The podcast will be broadcast and available for download on Tuesday at 9PM ET.

 
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Jews Versus Whites – Part 2

Continuing a review of fundamental ideological distinctions between jews and Whites.

In August 2000 Tim Wise provided his own personal jewish narrative – clearly identifying himself as a jew, his sympathies for jews like his grandfather, and describing how it fuels his antipathy for Whites:

For the sake of becoming American (and that had really meant to become white), one had to give up what one was, in order to metamorphose in Kafkaesque fashion into something one was not: a white man.

At the end of the day, even with the advantages that come with transformation, one has to wonder if it was a decent bargain: to trade your traditions and political-cultural soul for a permanent guest pass at someone else’s club, and a shot at the vice-presidency. The self-doubt we Jews have on this score is likely part of the reason we cling to the model minority myth with such dialysis-machine like ardor: it allows us to think it was worth it after all.

The terms minority and majority reveal a significant distinction between jews and Whites. Ordinarily a minority group is regarded as morally superior to the majority, which is often justified by pointing to differences in wealth or power. The exceptions are telling: Israel, where jews are the majority, and South Africa where Whites are a minority. White minority rule over South Africa was regarded as immoral and illegitimate, was boycotted and ultimately brought down. Meanwhile, jew minority rule over the United States is denied and otherwise disguised, and exposing or opposing it is painted as irrational and immoral.

“The Jewish Question” – Jared Taylor Vs. Brit sheds further light on Jared Taylor’s view of jews. Taylor implies that there is no racial distinction between Whites and jews – that the jewish question is not a question of race. Furthermore, he claims there are jews “entirely on our side”. Taylor’s point of view is more favorable to jews than Whites. Judaism, Culture and the Gentile World: A Conversation with Rabbi Mayer Schiller provides a window into the mind of an AmRen jew.

I’ve previously discussed the idea, propagandized primarily by jews in the jewsmedia, that something being “too White” is a problem. They have exactly the opposite attitude about “too jewish”. This was illustrated by the hysterical reaction to a relatively mild and innoculous statement Miley Cyrus made last month.

Miley Cyrus: Music Industry Too Old, Too Jewish To Understand Her Appeal, at Weasel Zippers:

“It’s always weird when things are targeted for young people, yet they’re driven by people that are like 40 years too old. It can’t be like this 70-year-old Jewish man that doesn’t leave his desk all day, telling me what the clubs want to hear.”

Miley Cyrus’ Anti-Semitic Slip is Showing, at Tablet Magazine:

But Miley’s comment deserves attention because of its very particular context. As Jody Rosen poignantly noted in New York shortly after her now-notorious twerking turn at MTV’s Video Music Awards, the singer’s current reincarnation is a bit of minstrelsy

As Rosen convincingly argues, such masquerading has frequently served as “a shortcut to self-actualization” for white people, from Al Jolson onwards. Entertainers have understood and applied minstrelsy as a performative process by which white—and, in the case of Jolson, Jewish—performers could remake themselves as all-American pop stars.

Rosen: The 2013 VMAs Were Dominated by Miley’s Minstrel Show, by Jody Rosen, 26 Aug 2013:

A doctoral dissertation could (and will) be written on the racial, class, and gender dynamics of Cyrus’s shtick. I’ll make just one historical note. For white performers, minstrelsy has always been a means to an end: a shortcut to self-actualization. The archetypal example is in The Jazz Singer (1927), in which Al Jolson’s immigrant striver puts on the blackface mask to cast off his immigrant Jewish patrimony and remake himself as an all-American pop star.

Miley Cyrus’ Shocking Anti-Semitic Remarks, at Hollyscoop:

Miley Cyrus’ entire point of living is to shock people. However, baring her midriff, rapping, and loving ecstasy is no longer shocking to anyone so Miley has moved on to thoughtless racial comments.

The point is that shocking Whites is regarded as normal, while the simple mention of jews is regarded as shocking. Both the standard and the threshold could hardly differ more.

One of the more hysterical expressions of jewish outrage came from hyper-jewess Debbie Schlussel – “View” Hags Attack Jews, Defend Miley Virus’ Anti-Semitism; Jenny McCarthy: “Jews Know How to Make Money; Whoopi: “Jews Controlled Music Industry”.

Burlington Takeaway: Words Whites Can’t Say touched on a legal distinction between Whites and jews.

New Legal Tools Fight Anti-Semitism, CLJ’s Susan Tuchman Says, July 2007:

That legal tool is Title VI of the Civil Rights Act of 1964. Thanks in part to the efforts of Tuchman, anti-Semitism can now be challenged under Title VI.

The good news, Tuchman said, is that the inclusion of Jews as a protected class under Title VI was recently endorsed by the U.S. Commission on Civil Rights, a bi-partisan agency that investigates and studies discrimination, reporting its findings to Congress and the president. In 2006, the Commission recognized that anti-Semitism encompasses more than name calling and threats, and that sometimes it is expressed as “anti-Israelism” or anti-Zionism.

The Commission accordingly recommended that colleges and universities come out and condemn anti-Semitism, Tuchman explained. The Commission rejected the argument that universities could remain silent because of the perpetrators’ right to free speech; instead, the Commission said, the schools had a moral obligation to take a stand against anti-Semitic speech.

The Equal Employment Opportunity Commission (EEOC) is an outgrowth of Title VII (no discrimination in employment) of the Civil Rights Act. EEO Terminology:

Discrimination: Any act or failure to act, impermissibly based in whole or in part on a person’s race, color, religion, sex, national origin, age, physical or mental handicap, and/or reprisal, that adversely affects privileges, benefits, working conditions, results in disparate treatment, or had a disparate impact on employees or applicants.

Disparate Impact: Under EEO law, less favorable effect for one group than for another. Disparate impact results when rules applied to all employees have a different and more inhibiting effect on women and minority groups than on the majority. For example, nonessential educational requirements for certain jobs can have a disparate impact on minority groups looking for work, as they often been limited in their access to educational opportunities.

Disparate Treatment: Inconsistent application of rules and policies to one group of people over another. Discrimination may result when rules and policies are applied differently to members of protected classes. Disciplining Hispanic and Afro-American employees for tardiness, while ignoring tardiness among other employees, is an example of disparate treatment. Such inconsistent application of rules often leads to complaints.

The podcast will be broadcast and available for download on Tuesday at 9PM ET.

 
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Jews Versus Whites

How do we differ? Let us count the ways.

Jared Taylor commits racial treason on Phil Donahue !:


Donahue: “How are you with the jews? Are the jews OK?”

Taylor: “The jews? The jews are fine by me.”

Donahue: “And so jews can live in your neighborhood and go to your cocktail party with all those good looking people?”

Taylor: “Look white to me.”

Whatever Taylor thinks about the jews, his answer plays into widespread misperceptions of both jews and race. Saying you’re OK with the jews because they look “white” is saying that race is just skin color, literally skin deep, something trivial.

The differences run far deeper.

The jewish narrative distinguishes jews from Whites – painting jews as oppressed and Whites as their oppressors.

If jews saw jewishness as part of, or even on par with Whiteness, then they’d argue that both, or neither, should be capitalized. Instead they get angry and make ridiculous arguments in favor of double standards – the capitalization of words being just one seemingly trivial example.

The argument is often made that jews are just another type of White, but with a different religion. But unlike other European religions, any and all of which are freely and mercilessly criticized, criticism of judaism is regarded as “discrimination”, “hate”, “intolerance”.

Another argument that is often made is that jews are just another type of White, but with a different ethnicity, like the French or Hungarians. Except that jews, wherever they live, unite and lobby as a block, across borders. And those who live in France or Hungary demand to be treated as good or even better than any mere Frenchman or Hungarian.

Jewish DNA deserves a discussion of its own. Suffice it here to note that jews are genetically closer to Europeans than Africans, but are still clearly distinct. Even partial Ashkenazi ancestry can be discerned by DNA analysis.

The focus here will be on differences in thinking – the clearest being in group identity.

The recent Pew poll confirmed that jews generally identify positively as jews. They are hyper-aware and hyper-defensive about their jewishness and the interests of jews as a group. They view Whites not only as distinct from jews, but as a threat – either passively, by assimilation and intermarriage, or actively, via genocide.

This is in strong constrast with Whites, who generally don’t identify positively as White (or even “white”), are relatively unconcerned or defensive about their Whiteness, and have in large part accepted the jewish narrative which paints anyone with a strong, positive sense of White racial identity as morally or mentally defective. For the most part Whites view jews as “white”, socializing and intermarrying with them even when mixing with other races was not considered acceptable.

Jews are amongst the thought-leaders of anti-”racism”/anti-Whitism. For example, Susan Sontag (“the White race is the cancer of history”), Noel Ignatiev (“the key to solving the social problems of our age is to abolish the White race”), and Tim Wise (“white like me”, who literally makes his living inciting hatred of Whites).

Differences in thinking and identity are also visible in politics and voting patterns.

Milton Himmelfarb “coined the aphorism on the Jewish community’s political persuasions: ‘Jews earn like Episcopalians, and vote like Puerto Ricans.’”

Mik Moore: Reflections on the Jewish Vote, 2012, Mik Moore, 9 Nov 2012:

2012: 70% for Obama, 30% for Romney

2008: 74-78% for Obama, 22-26% for McCain

President Obama and the white vote? No problem., Chris Cillizza and Jon Cohen, 8 Nov 2012:

2012: 39% for Obama, 61% for Romney

2008: 43% for Obama, 57% for McCain

In the end, President Obama’s “problem” with the white vote wound up being less than advertised — and certainly less problematic to his political prospects than Mitt Romney’s 44-point loss among Hispanic voters.

This chart, again from our friends at the Post polling unit, tells that story better than we can write it.

Just one in every ten Republican voters were non-white. That is the story of the 2012 election.

The upshot is that the jewish vote is consistently, markedly distinct from the White vote.

It is also consistently jewish pundits who label Whiteness a “problem” – and not only when it comes to voting. I discussed many examples of this in Anti-White Problems.

Two recent examples follow.

Twitter, Women and Power,
by Nicholas Kristof, NYTimes.com, 23 Oct 2013:

Twitter is on schedule to go public as a company next month, a sparkling symbol of innovation, technology — and stale, old thinking reflected in a board of seven white men.

I also realize that I live in a glass house, because my world of punditry is a cacophony of mostly white male voices. Gender imbalance isn’t just Twitter’s problem, but a global challenge across many sectors.

Of course it is actually a cacophony of mostly jewish voices. Even the ones that aren’t jews parrot jewish opinions on race, immigration, nationalism, and with special deference to Israel and jews. The value to jews of posing as “white” is that in cases like this the attention and blame can be fobbed off onto Whites.

Apple, Twitter and Tech’s Middle-Aged White Guy Problem, Daily Ticker, Yahoo Finance:

Anyone who watched the Apple (AAPL) keynote this week (if you’re me) couldn’t help but notice that it was a parade of middle-aged white guys who came on stage to reveal the company’s latest and greatest.

And Twitter, ahead of it’s planned IPO next month, has come under fire for the makeup of its board of directors: all white men. The executive team isn’t much better (all men except for the general counsel).

The “white man” brought in to comment in this case doesn’t defend Whites or White men whatsoever. Instead he says things are changing, but “it needs to change faster”. The “white man” is, of course, a jew whose attitude toward jews is entirely different. Aaron Pressman from Yahoo! News tweeted: Feel exactly the same, tears to my eyes etc @winerip I’m Jewish, and when I was growing up…never buy a Ford or VW… http://t.co/DLLRLsbONl

The podcast will be broadcast and available for download on Tuesday at 9PM ET.

 
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Jewish Crypsis – Jewdar

Jewish crypsis – the name game, the nosejobs, the hiding behind religion, the half-jews – are indications of parasitism.

Jewdar, or j-dar, is short for jewish radar – trying to determine if someone is or isn’t a jew. It is akin to what the military calls IFF – “identification friend or foe”. Jews use the term because they know better than anyone else that jews disguise themselves, but still have a strong interest in identifying their kin.

A comment on Steve Sailer’s Nicholas Wade on Ashkenazi ancestry illustrates how even on “race-realist” forums, even on posts concerning the biological nature of jewishness, attempts are still made to deny that jews have any recognizable physical features, and that any attempt to do so is “crazy”:

Anonymous said…

“Even so, you can often tell white Jews from other whites.”

No, you can’t. I’ve lived in New York my whole life and I can’t tell Jews from non-Jews. (Excepting the ones in religious garb of course)

“Alan Dershowitz, Woody Allen, Noam Chomsky, Trotsky, Kafka, Carole King, the guy in SOCIAL NETWORK, Henry Jaglom, Roman Polanski, Bob Dylan, Streisand, Bette Midler, Elena Kagan, Ruth Ginzburg, Serge Gainsborough, Philip Roth, and etc. are recognizable as Jewish from a mile away.”

No, they are not. In fact those people don’t even look like one another! You know these people are Jewish and so you assign to them a physical commonality which does not exist.

The flip side of “pattern recognition” is “pattern imposition” – where the mind tries to see a pattern which is not there. You’re engaging in pattern imposition, not pattern recognition.

Jewdar is a form of pattern recognition based on an evaluation of various bits of evidence. The denial and psychopathologization of such pattern recognition is part of jewish crypsis. Jews know very well that 1) jews disguise themselves and 2) there are ways to recognize them anyway. They also know that their interests aren’t served by non-jews understanding any of this.

The Toronto Jewish Film Festival’s J-DAR website makes a game of it. ABOUT TJFF:

We Jews have a reputation for making great films, and that’s what the Toronto Jewish Film Festival is all about – great films. Movies that engage, thrill and make you laugh. Stories that are universal. No matter what your nationality, or religion. So grab a friend and some popcorn, and prepare to be entertained. After all, creating great films is what we do best.

HOW J-DAR WORKS explains how they rate a movie’s jewishness by looking up the writer, director, producer, editor and cast in

a database that contains the names of pretty much every jew in Hollywood – give or take a jew. Plus, it analyzes your movie for jewish content too.

That “jewish content”, often packaged in the moral of the story, is aimed at the unsuspecting subconscious of universalist-minded viewers.

Jews take their jewishness seriously. Making a joke of the interference their own crypsis causes them is one way of disguising it – even as they share tips on how to overcome the problem. For example, How to Jew: Activate your JEWDAR, at Schmooze Magazine:

Growing up, whenever my father would take me to a place that was known for being particularly WASP-y, he would whisper in my ear “Jew! Jew!” in imitation of the “Jew-alarm” our presence set off. While, to my knowledge, Jew-alarms do not actually exist, there are some more subtle ways of figuring out whether your friend’s cute roommate is a member of the tribe.

The article lists several elementary sources of evidence for an effective jewdar: physical appearance, the name game, breeding grounds, and shared social experiences. Another good source of evidence is language, eg. words like “schmooze”, expressions like “member of the tribe”, and other jewish terms that jews use and recognize but often go right over goyishe kopfs.

Jon Carroll is one of those goyishe kopfs. He’s up to his ears in jews but was surprised to learn about jewdar. He quickly understood that it’s just a big joke, of course, but life-and-death serious too. The mystery of Jewdar:

So these thoughts were running around my brain – which was also telling me that three columns on gaydar might be just a bit much – when my editor, the fabulous Andrea Behr, said casually, “Then there’s Jewdar.”

Jewdar?

Now, it should be said that, for an Irish lad, I’m pretty darned Jewish. Both my daughters are Jewish, and so of course both their daughters are Jewish. I have sung at a bat mitzvah, and I was not nearly as bad as some would have expected. Also, it turns out, most of my best friends are Jewish. (I would have said “some of my best friends,” but that’s now a cliche meaning “I met a Jewish guy once on the golf course,” which is not at all what I mean. English is so hard.) But I had never heard of Jewdar.

But – to return to the serious theme at the beginning of the column – there’s a larger and more compelling reason for the development of Jewdar. There was a time in Europe – and there still is a time in other places right now – when being able to know friend from foe was literally a matter of life and death. It was hard, because Jews come from many places on the globe and look many different ways, speak many different languages, and sorting it all out takes an almost supernatural instinct.

Get it wrong, go to jail. It’s like Monopoly, only with real people and the Gestapo.

It is not known how much of a role Jewdar played in the survival of those who did survive. Sometimes it might even be counterproductive: Oscar Schindler is an obvious example, but there were many others. Compassion is not limited by ethnic and cultural boundaries. But still, underneath all the joking, there’s the reality of friend versus foe, and what to do in the absence of shibboleths.

Underneath all the joking, Carroll sides with the jews against Europeans.

Understanding Jewish Influence I: Background Traits for Jewish Activism, by Kevin MacDonald, provides a more sober and objective assessment of what’s going on:

GST [Genetic Similarity Theory] has some important implications for understanding cooperation and cohesiveness among Jews. It predicts that people will be friendlier to other people who are genetically more similar to themselves. In the case of Jews and non-Jews, it predicts that Jews would be more likely to make friends and alliances with other Jews, and that there would be high levels of rapport and psychological satisfaction within these relationships.

GST explains the extraordinary rapport and cohesiveness among Jews. Since the vast majority of Jews are closely related genetically, GST predicts that they will be very attracted to other Jews and may even be able to recognize them in the absence of distinctive clothing and hair styles. There is anecdotal evidence for this statement. Theologian Eugene Borowitz writes that Jews seek each other out in social situations and feel “far more at home” after they have discovered who is Jewish.54 “Most Jews claim to be equipped with an interpersonal friend-or-foe sensing device that enables them to detect the presence of another Jew, despite heavy camouflage.” Another Jewish writer comments on the incredible sense of oneness he has with other Jews and his ability to recognize other Jews in public places, a talent some Jews call “J-dar.”55 While dining with his non-Jewish fiancée, he is immediately recognized as Jewish by some other Jews, and there is an immediate “bond of brotherhood” between them that excludes his non-Jewish companion.

Robert Reich, Clinton administration Secretary of Labor, wrote that in his first face-to-face meeting with Federal Reserve Board Chairman Alan Greenspan, “We have never met before, but I instantly know him. One look, one phrase, and I know where he grew up, how he grew up, where he got his drive and his sense of humor. He is New York. He is Jewish. He looks like my uncle Louis, his voice is my uncle Sam. I feel we’ve been together at countless weddings, bar mitzvahs, and funerals. I know his genetic structure. I’m certain that within the last five hundred years—perhaps even more recently—we shared the same ancestor.”56 Reich is almost certainly correct: He and Greenspan do indeed have a recent common ancestor, and this genetic affinity causes them to have an almost supernatural attraction to each other. Or consider Sigmund Freud, who wrote that he found “the attraction of Judaism and of Jews so irresistible, many dark emotional powers, all the mightier the less they let themselves be grasped in words, as well as the clear consciousness of inner identity, the secrecy of the same mental construction.”57

Any discussion of Judaism has to start and probably end with this incredibly strong bond that Jews have among each other—a bond that is created by their close genetic relationship and by the intensification of the psychological mechanisms underlying group cohesion. This powerful rapport among Jews translates into a heightened ability to cooperate in highly focused groups.

Crypsis, jewdar and parasitism are all related.

A recent article Occidental Observer article by Tobias Langdon, Verbal Venom: Biological Parallels for Western Pathologies, discusses the psychological mechanics of jewish parasitism:

Neuroparasitology is the study of how parasites manipulate the brains of their hosts. Parasitic wasps are experts at this manipulation. For example, some inject paralysing toxins with their stings and create living larders for their offspring. Mason wasps lay eggs on paralysed caterpillars, then seal them into brood-chambers made of mud. The caterpillars are then eaten alive by the larvae that hatch from the eggs.

Parasitic wasps induce this suicidal passivity with minute injections of neurotoxin, because tiny amounts of chemical can have huge effects on nervous systems.

Each species of parasite exploits some particular aspect of its host’s biology. Wasps inject toxins that paralyse nerves; cuckoos lay camouflaged eggs that fool eyes and brains. But this raises a dangerous idea about Homo sapiens. It’s clear from biology that predation and parasitism evolve quickly and easily among animals. All birds have a common ancestor, but some birds, like eagles and shrikes, now prey on their relatives, while others, like cuckoos and skuas, now parasitize their relatives. So why can’t predation and parasitism have evolved among those animals known as human beings? Why can’t there be predatory or parasitic ideologies, professions and even races?

One answer might be this: there can’t be because that’s a wicked thing to suggest – it’s bigoted, hateful and racist.

My hypothesis, therefore, is that cultural Marxism is a language-based form of parasitism. But how might you go about proving this hypothesis? In the same way as you might prove that an animal has parasites. You don’t have to detect the parasites directly — you can deduce their presence from their effects on an animal’s metabolism

Pathogenicity, Wikipedia:

Virulence is, by MeSH definition, the degree of pathogenicity [the potential capacity of certain species of microbes to cause a disease] within a group or species of parasites as indicated by case fatality rates and/or the ability of the organism to invade the tissues of the host.

In an ecological context, virulence can be defined as the host’s parasite-induced loss of fitness.

The term “virulent anti-semitism” is a typical jewish inversion of reality. Virulence is a characteristic of parasites, a measure of their ability to infiltrate and harm their hosts.

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Jewish Crypsis – Half-Jews – Part 4

Regarding the double standards of exclusion and the Nuremberg laws.

Pew Survey About Jewish America Got It All Wrong, by J.J. Goldberg, The Jewish Daily Forward, 13 October 2013:

If you’ve been following the news about that new survey of American Jews from the folks at the Pew Research Center, you’ve probably heard the basics. The New York Times summed it up nicely: “a significant rise in those who are not religious, marry outside the faith and are not raising their children Jewish.”

There’s one more thing you need to know: It’s not true. None of it.

A “rise in those who are not religious”? Wrong. More Jews marrying “outside the faith”? Wrong. More Jews “not raising their children Jewish”? Wrong.

No, not wrong as in “I think there’s a better way to interpret those numbers.” Wrong as in “incorrect.” Erroneous. Whoops.

Mind you, most of what’s in the study seems solid, from what this reasonably informed layman can tell. It just so happens that Pew made an honest mistake in one highly visible spot, and that is what grabbed the headlines. Then the reporters made a few mistakes reading the material. The result was what you saw: a dark portent of doom.

Take away the errors, and you get a very different narrative. It would go something like this: Despite decades of warnings that American Jewry is dissolving in the face of assimilation and intermarriage, a major new survey by one of America’s most respected social research organizations depicts a Jewish community that is growing more robustly than even the optimists expected.

Who is a Jew?, Wikipedia:

“Who is a Jew?” … is a basic question about Jewish identity and considerations of Jewish self-identification. The question is based in ideas about Jewish personhood which have cultural, religious, genealogical, and personal dimensions. The question was of importance during the rule of the Nazi party in Germany, which persecuted the Jews and defined them for the government’s purposes by the Nuremberg Laws.

The definition of who is a Jew varies according to whether it is being considered by Jews based on normative religious statutes or self-identification, or by non-Jews for other reasons.

Jews who have practiced another religion

In general, Orthodox Judaism considers individuals born of Jewish mothers to be Jewish, even if they convert to another religion.[36] Reform Judaism views Jews who convert to another religion as non-Jews.

Religious definitions

Halakhic perspective

According to the traditional Rabbinic view, which is maintained by all branches of Orthodox Judaism, Conservative Judaism and Reform Judaism[48] today, only halakha can define who is or is not a Jew when a question of Jewish identity, lineage, or parentage arises about any person seeking to define themselves or claim that they are Jewish.

As a result, mere belief in the principles of Judaism does not make one a Jew. Similarly, non-adherence by a Jew to the 613 Mitzvot, or even formal conversion to another religion, does not make one lose one’s Jewish status. Thus the immediate descendants of all female Jews (even apostates) are still considered to be Jews, as are those of all their female descendants. Even those descendants who are not aware they are Jews, or practice a religion other than Judaism, are defined by this perspective as Jews, as long as they come from an unbroken female line of descent. As a corollary, the children of a Jewish father and a non-Jewish mother are not considered to be Jews by halakha unless they formally convert according to halakha, even if raised fully observant in the mitzvot.

Antisemitic definitions

The question “who is a Jew?” is also sometimes of importance to non-Jews. It has had exceptional significance historically when considered by anti-Jewish groups for the purpose of targeting Jews for persecution or discrimination. The definition can impact on whether a person may have a certain job, live in certain locations, receive a free education, live or continue to live in the country, be imprisoned, or executed.

Nazism

The Nazi regime instituted laws discriminating against Jews, declared a race by the Nazis, and thus needed a working definition of who is a Jew as to its law-defined race system. These definitions almost completely categorised persons through the religions followed by each individual’s ancestors, according to membership registries. Thus personal faith or individual observance, as well as the religious definitions of Judaism as given by the Halacha, were mostly ignored.

Why did the germans write the nuremberg laws:

To take away the rights of the German Jews.

Nuremberg Laws, Wikipedia:

The Nuremberg Laws (German: Nürnberger Gesetze) of 1935 were antisemitic laws in Nazi Germany introduced at the annual Nuremberg Rally of the Nazi Party. After the takeover of power in 1933 by Hitler, Nazism became an official ideology incorporating antisemitism as a form of scientific racism.

The lack of a clear legal method of defining who was Jewish had, however, allowed some Jews to escape some forms of discrimination aimed at them. The enactment of laws identifying who was Jewish made it easier for the Nazis to enforce legislation restricting the basic rights of German Jews.

The Nuremberg Laws classified people with four German grandparents as “German or kindred blood”, while people were classified as Jews if they descended from three or four Jewish grandparents. A person with one or two Jewish grandparents was a Mischling, a crossbreed, of “mixed blood”.[1] These laws deprived Jews of German citizenship and prohibited racially mixed marriages between Jews and other Germans.[2] Although the laws at first were aimed at Jews, a week after becoming intact the laws applied also to “Gypsies, Negroes or their bastard offspring”.[3][4][5]

The Nuremberg Laws also included a ban on sexual relations between people defined as “Aryan” and “non-Aryan” and prevented Jews from participating in German civic life. These laws were both an attempt to return the Jews of 20th-century Germany to the position that Jews had held before their emancipation in the 19th century; although in the 19th century Jews could have evaded restrictions by converting, this was no longer possible.

Nazi Eugenics and Racial belief

The Nuremberg laws were based on a belief in Scientific racism and derived from a primitive understanding of genetics. Although the Nazis took these ideas to violent extremes, they were based on thinking that already existed across Europe and America. Nazi laws banning “interracial marriage” and according to Nazi racial ideology the Germanic Nordic-Aryans were a master race and in accordance with ideas expressed in Eugenics and Social Darwinism;[39] they therefore sought to preserve their supposed racial superiority by banning inter-marriage with people they regarded as inferior or as a threat, in particular Jews, Gypsies and blacks who were classified as untermenschen (“subhumans”) that were seen as racially distinctive minorities of “alien blood”.[4][40]

Russian-speakers who want to make aliya could need DNA test, The Times of Israel, 29 July 2013:

A source in the [Prime Minister's Office] told Maariv that the consul’s procedure, approved by the legal department of the Interior Ministry, states that a Russian-speaking child born out-of-wedlock is eligible to receive an Israeli immigration visa if the birth was registered before the child turned 3. Otherwise a DNA test to prove Jewish parentage is necessary.

A Foreign Ministry spokesman said that the decision to require DNA testing for Russian Jews is based on the recommendations of Nativ, an educational program under the auspices of the Prime Minister’s Office to help Jews from the FSU immigrate to Israel.

The issue cuts to the heart of Israel’s Law of Return, which allows anybody with a Jewish parent, grandparent or spouse to move to Israel and be eligible for citizenship. Determining who is a Jew — a definition which has evolved along with the religion’s many streams — has led the interior Ministry to create a somewhat byzantine system of checks and rules and has sometimes led applicants, especially converts to Judaism, to fight for the right to immigrate in Israeli courts.

Translation: Nuremberg Race Laws, United States Holocaust Memorial Museum:

Reich Citizenship Law of September 15, 1935

Article 1

1. A subject of the state is a person who enjoys the protection of the German Reich and who in consequence has specific obligations toward it.

2. The status of subject of the state is acquired in accordance with the provisions of the Reich and the Reich Citizenship Law.

Article 2

1. A Reich citizen is a subject of the state who is of German or related blood, and proves by his conduct that he is willing and fit to faithfully serve the German people and Reich.

2. Reich citizenship is acquired through the granting of a Reich citizenship certificate.

3. The Reich citizen is the sole bearer of full political rights in accordance with the law.

Law for the Protection of German Blood and German Honor of September 15, 1935

Moved by the understanding that purity of German blood is the essential condition for the continued existence of the German people, and inspired by the inflexible determination to ensure the existence of the German nation for all time, the Reichstag has unanimously adopted the following law, which is promulgated herewith:

Article 1

1. Marriages between Jews and subjects of the state of German or related blood are forbidden. Marriages nevertheless concluded are invalid, even if concluded abroad to circumvent this law.

2. Annulment proceedings can be initiated only by the state prosecutor.

Article 2

Extramarital relations between Jews and subjects of the state of German or related blood are forbidden.

Article 3

Jews may not employ in their households female subjects of the state of German or related blood who are under 45 years old.

Article 4

1. Jews are forbidden to fly the Reich or national flag or display Reich colors.

2. They are, on the other hand, permitted to display the Jewish colors. The exercise of this right is protected by the state.

The History Place – World War II in Europe Timeline: September 15, 1935 – The Nuremberg Race Laws:

The Nazis settled on defining a “full Jew” as a person with three Jewish grandparents. Those with less were designated as Mischlinge of two degrees: First Degree – two Jewish grandparents; Second Degree – one Jewish grandparent.

After the Nuremberg Laws of 1935, a dozen supplemental Nazi decrees were issued that eventually outlawed the Jews completely, depriving them of their rights as human beings.

Background & Overview of the Nuremberg Laws | Jewish Virtual Library:

To create his homogeneous and harmonious Aryan society, Hitler had first to discard the Jews, a “people” incompatible with “true Germans.” The Nuremberg Laws helped Hitler take the first step toward getting rid of “these parasites” and imposing racial conformity on society.

Image source: Wikipedia, full size: 3328 x 2332.

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Jewish Crypsis – Half-Jews – Part 2

Of matrilineality and patrilineality. The controversy around this issue is a smoke screen which helps distract from the jewish consensus that jewishness is heritable – genetic, biological, racial. Jews disapprove of miscegenation with non-jews and the various significant “denominations” are distinguishable, in part, by their attitudes toward mixed offspring. The innermost orthodox, halachic, “religious” core is the most exclusive, the most concerned about racial purity. Beyond this core are progressively more permissive, more tainted layers. Half-jews who aren’t rejected outright are relegated to the margins of jewishness – by jews.

The jews are fundamentally dishonest about this. Their discussions concerning it are conducted more or less in code. The jewish double-talk creates confusion. What follows are some examples which supplement those already provided in Part 1. Note that in many cases the original articles have disappeared and were retrieved using Internet Archive: Wayback Machine. It is no coincidence that the spiked sources contain some of the most revealing information.

The Half-Jew’s Complaint, by Sadie Stein, 9 Jul 2009:

Debates are raging in Israel over whether to let people claim Jewish identity based on either parent. More conservative factions want to stick to matrilineality. Us half-Jews are confused.

Of course, as many a Jew will tell you, “there is no such thing as a half-Jew.” When halfjew.com tried to get off the ground – and, only half-jokingly, wanted to take over Governor’s Island, which just made the whole thing weird – debate became heated: you were either a Jew with a Jewish mother, wrote furious commenters, or a goy. (A few helpful anti-Semites chipped in vaguely for good measure. ) “Half-Jew,” said the more religious, was not a identity.

But, as any of us can tell you, it most certainly is. Certainly growing up in New York, where many of my classmates, like me, had a Jewish father and non-Jewish mother, this was a standard form of identification. While a few of my friends’ families “compromised” on Unitarianism or Quaker meeting, many, obviously not terribly religious, raised their kids without a single religion, lighting a menorah in front of a Christmas tree and maybe eating chocolate eggs at Easter before going to a grandparent’s passover Seder. We knew which celebrities were half-Jewish: Gwyneth Paltrow, Lenny Kravitz, Carrie Fischer, Paul Newman. Many of us had distinctly Jewish names that would lead the world to make assumptions, yet understood that to the religious Jewish community, we’d not be considered Chosen unless we converted.

In truth, I’d never thought much about it until arriving at college where, in the way of such things, various religious groups made overtures to incoming freshmen. I remember one guy coming up to me and asking if I wanted to join Hillel House; when I explained that my mother wasn’t Jewish, his face darkened. “It’s people like your father who are ruining the Jewish religion,” he said angrily.

Stein links Opinion: Matrilineality is still best for Jewish identity, by Raymond Apple, Jerusalem Post, 7 Jul 2009:

The writer is emeritus rabbi of the Great Synagogue in Sydney, Australia.

In recent polling, about half of the Israeli population (but not the Orthodox) advocated allowing Jewish identity to follow either parent. This contrasts with the traditional definition whereby Jewish descent depends on the mother.

Descent is the key word. Descent traditionally follows both parents. What jews have traditionally argued about is how to define and reject those with non-jew descent. As we see here, the argument never ends and involves twisting the meanings of words.

It could be that there was an early stage of fluidity, but when the exiles returned from Babylon they saw the influence of “foreign wives” and encouraged Ezra (10:2-4, 9:11) to make rulings against outmarriage and the easy acceptance of “the daughters of strange gods.”

In the Roman period there were so many conversions and semi-conversions to Judaism that there needed to be a clear definition of Jewish status; otherwise, according to Lawrence Schiffman (Who Was a Jew?, 1985, ch. 2), Judaism would have been swamped by the children of gentile Christian mothers.

Rabbinic Judaism is unyielding in maintaining matrilineality. Lord Jakobovits (The Timely and the Timeless, 1977, pages 198-217) says the certainty of maternity must be set against the possible doubt of paternity. Even in nature the mother’s bond with the child is firmer than the father’s. And the mother has the superior influence on the child’s religious development.

Y-chromosomal Aaron, at Wikipedia, provides some insight into what half-jews and their “religious development” means to the core of jews:

Although membership in the Jewish community has, since at least the second century CE, been passed maternally (see: Who is a Jew?), tribal identity, and membership in the group that originally comprised the Jewish priesthood (Cohen or Kohen; plural: Cohanim or Kohanim), has been patrilineal.

This Wikipedia page also contains a diagram illustrating the genetic relations between the jewiest of jewish bloodlines. Among the surnames listed are those most recognizable even to non-jews as jewish exactly because they correlate with the (most “religiously” pure) genetic core of jewry. Sephardic surnames include: Cohen, Shapiro, Levy. Ashkenazic surnames include: Cohen, Coyne, Cowan, Kaplan, Kahan, Katz, Kagan, Kovacs, Garfinkel, Kohn.

Patrilineal Descent, at Jewish Virtual Library, reflects the layered jewish attitudes towards half-jews:

In March 1983, the Reform movement broke with the Orthodox and Conservative Jewish sects – and with Jewish law – and declared that a child born of one Jewish parent, whether it is the mother or the father, is under the presumption of being Jewish. This patrilineal descent resolution went on to state that a person’s Jewishness is not, however, automatic, but must be activated by “appropriate and timely” Jewish acts. It is not enough to simply be born to a Jewish parent. The Reform movement also notes that in the Bible the line always followed the father, including the cases of Joseph and Moses, who married into non-Israelite priestly families.

The Reform decision to regard a child as Jewish on the basis of patrilineal as well as matrilineal descent has prompted a bitter controversy. In the future, traditional Jews who wish to marry a Reform Jew will have to examine their prospective spouse’s background to ensure that he or she is Jewish according to Jewish law. In truth, however, the Reform movement’s change is not nearly as great as it first seemed. Had the Reform rabbis maintained the traditional definition of a Jew, and insisted on converting children of non-Jewish women married to Jewish men, Orthodox Jews would still have considered the conversions invalid, since they reject the validity of Reform. (It should also be noted, however, that in the case of a child born to a Jewish father but to a non-Jewish mother, most Orthodox rabbis will relax the stringent demands normally made of would-be converts.)

Within the Reform movement, a significant number of rabbis opposed the ruling, and a few have agitated to have the decision rescinded. That might occur only if the Orthodox rabbinate agrees to accept the validity of Reform conversions. Since no such agreement seems to be forthcoming, the Reform decision — apparently passed in large measure to accommodate and reassure the tens of thousands of intermarried couples who belong to Reform synagogues — will undoubtedly remain in force.

Within the Conservative movement, a minority attempt to define Jewishness on the basis of paternity as well as maternity has been soundly defeated.

More half-jew confusion. Patrilineal Jews Still Find Resistance, by Naomi Zeveloff, The Jewish Forward, 2 Apr 2012:

Rachel Brook, a 29-year-old vocalist living in Brooklyn, was born to a Jewish Israeli father and a non-Jewish mother. After her parents divorced when she was 3, Brook was raised by her father as a Jew in a Reform synagogue. Last year, she decided to apply to cantorial school at the Academy for Jewish Religion, but because AJR doesn’t accept students with only a Jewish father, Brook was told she would have to convert.

“It was hard for me to accept on many levels,” she said. “I felt I lived a recognizably Jewish life. I’m part Israeli. Never would it have occurred to me that others might not view me as legitimate.”

Accepted by the Reform and Reconstructionist movements, patrilineal Jews like Brook find themselves in limbo when they venture beyond their denominational walls. Nearly three decades after the Reform movement’s landmark 1983 decision to accept patrilineal Jews, the standard has yet to catch on with Conservative or Orthodox Jewry.

Now, as the first children born since the decision are beginning to have families of their own, patrilineal descent remains one of the most controversial decrees in American Jewish history. As Jews today gravitate away from movement-based worship and toward pluralistic venues, the resolution appears to be taking on new urgency. In communal settings like Taglit-Birthright Israel, JDate and Hillel, patrilineal Jews find themselves intermingling with people who question their Jewishness. “Dissent over descent” has reached a fever pitch.

The most telling paragraphs:

Officials in the Reform movement, now the largest denomination in America, say that their decision opened the door for mixed marrieds who were intent on raising their children as Jews. But critics from the Orthodox and Conservative movements, and even from within Reform Judaism itself, say that patrilineal acceptance has diluted the Jewish community beyond recognition, giving rise to a generation of half-Jews with tenuous religious ties.

Furthermore, they contend that patrilineal acceptance drove a wedge through the heart of the Jewish community, creating competing definitions of what it means to be a Jew. Whereas at one time, Orthodox parents might have allowed their child to marry a Reform Jew, the patrilineal decision caused traditional Jews, wary of Reform bloodlines, to question that acceptance.

“Jewish movements’ attempts to tamper with the definition of Jewish status obviously carried the seeds of terrible disunity for Jews as a people,” wrote Avi Shafran, spokesman for the ultra-Orthodox advocacy group Agudath Israel of America, in an email to the Forward. “This is why the first embrace of ‘patrilineality’ was strongly condemned by Jews who valued Jewish unity — that is to say, the maintenance of a single entity called ‘the Jewish people.’”

Reflecting on nearly 30 years of patrilineal descent, Reform leaders say that individual cases like Brook’s were the rationale for shifting the definition of Jewish identity, one based on blood lineage, to one based on Jewish commitment. “We had to get rid of a dissing approach that was inherent in Judaism,” said Rabbi Daniel Freelander, senior vice president of the Union for Reform Judaism. “We had a lot of individuals who feel good about their Jewishness, and who even had agreements with their partners to have a Jewish lifestyle, and there was no mechanism in Judaism to deal with those families.”

What we see here are the various layers of jews arguing about who’s really a jew and what’s really best for the jews. The coding is minimal, and the jewish concern about bloodlines and peoplehood is plain. To the extent this is a debate over “religious” doctrine, it indicates that the core, the ultra-orthodox, the rightest and truest believers, the jewiest of the jews, are naturally those who most stringently reject mixing.

The patrilineal descent decision may not have brought intermarrieds into the fold en masse, but it didn’t encourage intermarriage, either, as many of its early critics had warned would result. According to Cohen, the Reform movement’s 1983 resolution had a negligible impact on the intermarriage rate, which had been rising steadily since the 1960s and then tapered off at around 47% in the early 2000s. “I believe it had a small impact upon group boundaries and the boundaries were melting and weakening anyway,” he said. “The whole world of American religion has moved to nonexclusive identities, toward hybridity.”

In Cohen’s opinion, Reform Judaism’s decision to accept patrilineals makes sense as a way to accommodate the children of intermarrieds. But he also applauds the Conservative and Orthodox movements’ refusal to admit patrilineals without conversion. The approaches work together to send a potent mixed message to American Jewry — warning individuals against marrying outside the faith, but reassuring them that they’ll be accepted in some circles if they do.

Even so, the varying definitions of what makes a Jew a Jew have riled the Jewish community at large. Patrilineals from the Reform and Reconstructionist movements say they feel excluded when they bump up against more traditional notions of Jewish heritage. On a Birthright trip last December, for instance, Dartmouth University sophomore Patton Lowenstein, whose mother is a non-Jew, was chagrined when a rabbi at the Western Wall refused to wrap tefillin with him.

The second paragraph above acknowledges the jewish double-talk and its pragmatic purpose: to appease the half-jews most likely to make a stink about being rejected, while at the same time protecting the core of “the faith” from genetic taint.

More partial-jew confusion (a product or example of jewish double talk) and another “really interesting” broken link (saved by the Wayback Machine). Who is a half-Jew?, by Brad A. Greenberg, Jewish Journal, 13 July 2007:

There is a really interesting story in today’s Jewish Journal about the growing number of “half-Jews” fighting for acceptance. Jewish denominations differ on conversion requirements and whether the Jewish lineage comes from the mother or father, but each agrees that there is no such thing as a half-Jew—either you are or you aren’t.

The broader question—Who is a Jew?—is one of the most vexing for world Jewry and me personally. Both my grandmothers were Jewish and so was one grandfather; I look like a Jew, walk like a Jew and quack like a Jew—must be a duck—but I believe in Christianity, which is anathema to Judaism. So am I a Jew?

The dead link is a “preview” link, preserved at ‘Half-Jews’ fight for acceptance (it is still alive at this permalink):

The Jewish world has a problem with the way Renee Kaplan defines herself: half-Jewish. Kaplan, a television producer in her mid-30s, is the daughter of a Jewish father and a non-Jewish mother who was raised Jewish.

“I’ve had endlessly to defend my half-Jewishness: resist rabbis who wanted to convert me, resent Jewish men who didn’t want to date me,” she writes in “Half/Life: Jew-ish Tales from Interfaith Homes” (Soft Skull Press, 2006).

Kaplan says she rejects anyone who deems her dual identity inauthentic.

Many children of intermarriage say they simply cannot turn their backs on the non-Jewish half of their identity. Their rabbis may say they are Jewish, but in their hearts they are also whatever grandma and grandpa are.

This openness to multiple identities is particularly true among college students, according to Daniel Klein and Freke Vuijst, who interviewed hundreds of students for “The Half-Jewish Book” published in 2000.

Klein says those who call themselves half-Jewish “feel they are a combination, they are an amalgam, they are bicultural.”

A 2005 survey by Hillel: The Foundation for Jewish Campus Life found that 48 percent of college students who consider themselves Jewish come from intermarried homes. It’s from this population that a new subculture is emerging of “people who draw from both sides of their heritage and synthesize their cultural halves into a remarkable new identity,” the authors write.

It’s something to celebrate, not hide, they argue.

Klein says his 27-year-old daughter considers herself half-Jewish, though he and Vuijst raised her as a Jew. She dedicated her bat mitzvah speech to her Dutch grandparents, who were honored as “Righteous Gentiles” for saving Jews during the Holocaust.

But her divided identity also causes her pain. In Israel on a visit, “everyone said she wasn’t Jewish,” Klein relates. At college she was kicked out of the kosher food line.

Some who use the term are conflicted.

Some self-proclaimed half-Jews feel anger, as they struggle for a sense of belonging in Jewish denominations that reject their dual identity.

“We’ll be the majority of Jews in this country by 2030,” [founder of half-jewish.net Robin] Margolis says. “Then the playing field changes. If we’re the majority, we’ll decide who’s a Jew.”

No, they won’t. What half-jews either don’t understand or won’t accept is the fact that the core of jewry always has and always will determine who is or isn’t a jew.

Here’s a half-jew who gets closer to the truth but still can’t accept it. Of Mischlinge and Mamzers, The Holy Halfbreed (“for descendants of intermarriage exploring jewish heritage”), 7 Feb 2010:

If we want to find each other, what can we call ourselves that won’t upset anyone? In the aftermath of yet another numbing debate (Robin’s latest article on Jewcy and ensuing discussion) and the binary world-view “you’re either Jewish or you’re not,” with a little “we don’t let Nazis decide who is Jewish” thrown in, AND the apparently hot-button issue we “halfies” have inherited due to the simple audacity of having been born, I wonder why Jewish communities should do outreach to us as a demographic if they don’t feel like it. I would have thought, based on logic, that it would serve them to do outreach to us because we are members of their extended families. There is a great deal of concern about Jewish continuity and assimilation, correct?

This article on the controversial subject of Who is a Jew describes what I often observe and others often deny.

The link is below.

It has been difficult for me to understand the matrilineal descent rule as anything other than an artificial construct. It has a creepy similarity to being “raced” (to use Lani Guinier’s term) by Nazis. Even though it is tribal, I can’t wrap my brain around why ancestry should matter in determining who belongs and who doesn’t, particularly today when we are mobile and often end up living far from where we were born. People adapt, after all. People convert to Judaism. So-called “intermarriage” is a fact of life. Intermarried couples who choose Judaism often receive grudging acceptance at best.

The Matrilineal Principle and Jewish Identity, Halakhah Think Tank, 16 Jul 2009:

This approach is crystallized in a clear rulingin Mishnah Kiddushin, which states that a Gentile woman produces Gentile offspring. Even this ruling met with some popular resistance, however. A few centuries later we have evidence of some in the Jewish community of Tyre wanting to circumcise such children on Shabbat, revealing their sense that “patrilineal” Jews ought to have been a part of the Jewish community. The rabbinic repsonse is fierce and clear: Such a child is a Gentile, in keeping with the Mishnah’s ruling. We will see however, that the feeling that patrilineal Jews are not identical to other Gentiles resurfaces later on.

On the question of the children of Gentile fathers and Jewish mothers, classical rabbinic sources are divided, and a debate persists for centuries. Some sources–including the Mishnah–argue that such a child is a mamzer, a Jew, fully obligated in mitzvot, but forbidden from marrying Jews of untainted lineage. (A mamzer can legally marry only another mamzer or a convert, who also lacks pure Jewish lineage.) Others maintain the Jewishness of said matrilineal child, while either lowering the level of lineal taint–such as forbidding a daughter from such a union to marry a kohen–or claiming that no taint exists whatsoever.

(Correction: In the podcast I mistakenly identified Mishnah as part of the Torah rather than the Talmud.)

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Jewish Crypsis – Half-Jews

What is a half-jew? Someone who is part jew and part something else.

Mamzer is a word jews use to describe a broad range of illegitimate offspring, including partial jews. The German word mischling specifically means part-jew.

These are terms akin to mulatto and mestizo, commonly used in the Americas to describe the results of mixing Whites with Africans or Amerindians. Likewise hapa, which originally meant part-Hawaiian but has spread and broadened to mean part-Asian/Pacific Islander.

The term half-jew causes cognitive dissonance when the lie that jewishness is all about religion clashes with the reality that it is about heredity. Examples of the resulting denial and confusion are easy to find.

How is someone ever “half” jewish (or any other religion)?

I hear all the time people saying that they are “half” jewish. Or they are half “catholic”?

How are you a “half” of any relgion? Its like being a virgin; either you are or you are not. You cannot be a “half” a virgin.

It is not the same as being born from two different racial parents where you are half and half.

Judiasm is not a race or ethnicity, it is a religion. The ethnicity of Jewish decent is mediteranean.

Such denial and confusion is found mostly among non-jews, who for various reasons can’t face the fact that jewishness is racial. A different kind of psychological strain is found in half-jews, many of whom realize that jewishness has always been based more on who your parents are than what beliefs you profess – that it is racial. Their situation can be understood as an “identity crisis”. Those who are part-White tend to reject Whiteness and grasp onto their jewishness instead, even though the jews, as a group, reject them.

In 2011 I detailed one example of half-jew behavior in An Unamusing Mischling Meltdown. “Unamused” initially claimed that he wasn’t a jew and didn’t care about the jews, and that “the Stormfronters” who think differently and reject him are stupid/crazy/evil. When challenged it became clear that he was lying, that he identified more with jews than Whites.

Whereas a half-jew striking a pose as pro-”white” is atypical, siding with jews is not. Snark, sarcasm and neurosis abound.

David Kersh: Half Jews? Modern Day Judaism as a Math Problem, by David Kersh, 13 Jan 2012:

The other day, driving back from a family member’s bar mitzvah, my eldest son wanted to know if he would get to have one someday.

I told him it was not going to happen and reminded him of his blessed half-Jewishness; I added, however, that though he did not have a choice in regards to the bar mitzvah business, he did have a choice as to which half of his body could be Jewish. If he wanted his legs and arms to be Jewish, or his hair Catholic and his ears Jewish, that was fine; needless to say, as his penis is not circumcised that would naturally have to be part of his non-Jewish self.

Something did not sit right with this concept. It was too simplistic, a one size fits all way to deal with identity. Maybe it worked in the olden days, post-shtetl and pre-Obama. After all, not all half-Jews are worth the same. For starters, there is the case that if the mother is Jewish and the father is non-Jewish, the kids are not half-Jews, but full Jews; or that a circumcised son of a Jewish father is supposedly more Jewish than my sons. I surely lose points not just by having three uncircumcised boys, but having three uncircumcised boys who eat Spanish ham (sometimes on a bagel, though) with milk on a daily basis. On the other hand, I must be able to claim points for the six months spent in Jerusalem wandering aimlessly and playing out the part of a wondering Jew; or the fact that I complain a lot; or that I feel ethically, intellectually and just plain superior to my neighbors; or that I give every cool person I like, from a Portuguese landscape architect to a Malian guitarist, a Jewish ancestor; or that I am clumsy; or, God forbid, that I am writing a piece about Jewish identity because I am confused about my Jewish identity.

The jew cries out in pain as he strikes his half-jew kids.

The Half-Jewish Book: A Celebration, by Daniel Klein and Freke Vuijst, published in 2000:

It’s happening fast: The population of half-Jews in America is well on its way to surpassing the population of full Jews. And with this population shift has come a revolutionary transformation of what it means to be half-Jewish. Sure, some people say that you are either Jewish or not, that there’s nothing in between–but the authors emphatically disagree. They say half-Jews are a unique subculture of people who draw from both sides of their heritage and synthesize their cultural halves into a remarkable new identity.

The Half-Jewish Book celebrates this unique identity that until now has been ignored, maligned, and misunderstood. There’s half-Jewish humor. Half-Jewish/half-Catholic Bill Maher: “I come from a mixed religious background–when I went to confession, I brought a lawyer with me.” And there’s half-Jewish beauty–Gwyneth Paltrow, Joan Collins, and Jane Seymour, just for starters. There are half-Jewish writers (Proust, Salinger), and half-Jewish characters in fiction by authors ranging from Philip Roth to Salman Rushdie. There’s even that half-Jewish cartoon phenomenon Tommy Pickles, in Rugrats. There are half-Jewish politicians–Fiorello La Guar-dia, Barry Goldwater, Dianne Feinstein. And there are the extraordinary number of people, like General Wesley Clark, who discovered as adults that they were half-Jewish and then embraced their newfound double heritage.

Beta-Gershom:

Do you have Jewish and Gentile ancestry?

If you have mixed ancestry, you may have wondered “I am a Jew?, or what nation do I belong to?”. Unfortunately, most of the different Jewish denominations disagree regarding “who is born a Jew?”. They disagree because each has interpreted the language of the Torah differently. The reason this has happened is quite simple: the texts that speak of children of intermarriage in the Written Torah do not explicitly state whether a child of intermarriage is, or is not, a part of Israel. Hence, each denomination has interpreted according to their particular traditions.

The Half-Jewish Network: Welcoming Adult Children & Grandchildren of Intermarriage

WHAT IS THE HALF-JEWISH NETWORK?

The Half-Jewish Network is a social, networking, support, cultural, research and advocacy organization for adult children and other interested descendants of intermarriage and interfaith/intercultural relationships. It was founded in 2005.

The Half-Jewish Network is willing to provide advice and guidance to spiritual and secular organizations that seek effective ways to welcome the adult children and other descendants of intermarriage.

The Half-Jewish Network welcomes adult children and other descendants of intermarriage from all religious, secular and cultural backgrounds.

WE WELCOME . . .

We cordially invite the adult children and other descendants of either a Jewish father or a Jewish mother to join us. We make no distinctions between them.

Adult children and other descendants are welcome whether they identify as Jews, Christians, Muslims, Buddhists, Hindus, Wiccans, agnostics, atheists, “both,” “neither,” “uncertain,” “secular,” and many other self-identifications.

No one is required to either adopt or renounce any particular spiritual or cultural identity in order to join and remain a member of the Half-Jewish Network.

We welcome biracial, multiracial and mixed heritage adult children and other descendants of intermarriages.

We greet “DNA half-Jewish people,” who have learned that they have partial Jewish ancestry from genealogical searches and DNA tests.

We are glad to see adult adoptees, stepchildren and other non-biological descendants of intermarriages.

WHY DOES THE HALF-JEWISH NETWORK EXIST?

Astonishingly, at the present time — despite the fact that there are thousands of us living in countries all over the world, including Israel — there are almost no resources for us of any kind.

We have very few opportunities to network — talk, meet, share stories and information and form friendships and relationships.

There is very little known about us. There are few research studies on us or brochures and literature for us or groups engaged in outreach to us.

We also have almost no public “voices” or spokespersons to give feedback or comments when decisions are made about us in the Jewish world and in other faith-based and secular communities.

This neglect is in glaring contrast to the huge amount of research on — and numerous organizations and spokespersons for — interfaith couples (our parents) — and the related support groups for the parents of interfaith couples (our grandparents) — within both Judaism and Christianity. (We have not yet found such groups within other cultures yet.)

Jews in ALL Hues | Dual-Heritage Jews:

Currently, 52% of all Jews (28 and under) in the United State are Dual/Multiple Heritage Jews. Dual or Multiple-Heritage Jews include people who have one Jewish parent, Adopted Jews, Jews By Choice, Jews of Color, among others (including those with one Sephardi and one Ashkenazi parent). Despite stereotypes surrounding intermarriage (and children of intermarriage), and Jews from diverse backgrounds Dual or Multiple-heritage Jews are the future of American Jewry.

Jewish Multiracial Network | Because Jews come in all Colors!

Diversity is diversity’s greatest strength.

The Half-Jew’s Complaint, by Sadie Stein, Jezebel, 9 Jul 2009:

Debates are raging in Israel over whether to let people claim Jewish identity based on either parent. More conservative factions want to stick to matrilineality. Us half-Jews are confused.

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Jewish Crypsis – The Name Game

Analysis of an elementary and potent aspect of jewish identity and crypsis.

The film Gentleman’s Agreement portrayed the change from White to jew as requiring just two elements: a change in name, and telling people you’re a jew. That’s closer to the truth for the reverse, when jews pose as White, many times it’s as simple as changing names and NOT telling anyone they’re a jew.

Jews are well known for changing names in order to pass, a deception and disguise which benefits them, enabling them to better manipulate the opinions and perceptions of others.

The Gentle Art of Changing Jewish Names, from THE DEARBORN INDEPENDENT, issue of 12 November 1921:

Prior to the nineteenth century the Jews resident in Germany did not use family names. It was “Joseph the son of Jacob,” “Isaac ben Abraham,” the son being designated as the son of his father. But the Napoleonic era, especially following upon the assembly of the Great Sanhedrin under Napoleon’s command, caused a distinct change in Jewish customs in Europe.

In 1808 Napoleon sent out a decree commanding all Jews to adopt family names. In Austria a list of surnames was assigned to the Jews, and if a Jew was unable to choose, the state chose for him. The names were devised from precious stones, as Rubenstein; precious metals, such as Goldstein, Silberberg; plants, trees, and animals, such as Mandelbaum, Lilienthal, Ochs, Wolf, and Loewe.

The German Jews created surnames by the simple method of affixing the syllable “son” to the father’s name, thus making Jacobson, Isaacson; while others adopted the names of the localities in which they lived, the Jew resident in Berlin becoming Berliner, and the Jew resident in Oppenheim becoming Oppenheimer.

The Jewish habit of changing names is responsible for the immense camouflage that has concealed the true character of Russian events. When Leon Bronstein becomes Leo Trotsky, and when the Jewish Apfelbaum becomes the “Russian” Zinoviev; and when the Jewish Cohen becomes the “Russian” Volodarsky, and so on down through the list of the controllers of Russia—Goldman becoming Izgoev, and Feldman becoming Vladimirov—it is a little difficult for people who think that names do not lie, to see just what is transpiring.

Indeed, there is any amount of evidence that in numberless cases this change of names—or adoption of “cover names,” as the Jewish description is—is for purposes of concealment.

How Did Jews Choose Their Last Names?, Forward.com, 9 July 2008:

When talking about Jewish family names, or at least, about the names of the Ashkenazic Jews of Eastern and Central Europe from which the great majority of American Jews descend, it is important to keep one fact in mind: Until the late 18th or early 19th century, very few Jews had such names at all. Every Jew, that is, had a Jewish “last name,” but it was a personal one that was not passed on to children, since it was the name of one’s father that was used on ritual occasions. If your name was Boruch and your father’s name was Simcha, you were called up to the Torah as Boruch ben-Simcha; if your name was Rokhl and your father’s name was Dovid, you were mentioned in a ketubah or marriage contract as Rokhl bas-Dovid. But your son Aryeh was called to the Torah as Aryeh ben-Boruch, and your daughter Rivka was written in the ketubah as Rivka-bas-Eliahu (if that was the name of Rokhl’s husband). Such “last names” were one-generational.

The introduction of permanent last names into European Jewish life came with the decision of European governments to make their Jewish populations, which had previously been granted a large measure of communal autonomy, fully subject to the same state regulations and bureaucratic record-keeping as were other citizens. In the Austrian Empire, which ruled much of southern and eastern Poland, Jews were ordered to take such names in the 1780s and ’90s; in Germany, in 1797; in tsarist Russia, in 1804.

The jewish name game is often associated with “anti-semitism”, which is to say that jews regard the outing of jews who are trying to pass (commit fraud) as “bad for the jews”. The problem, according to jews, is not the fraud but the person who calls attention to it.

Tony Curtis, Jewish Movie Star, Dies at 85, by Danielle Berrin (Hollywood Jew) at Jewish Journal, September 2010:

There may have been Jewish movie stars before Curtis, from Emmanuel Goldenberg (Edward G. Robinson) to Issur Danielovitch (Kirk Douglas). But none of them sounded like Bernie Schwartz, who even after he changed his name was unmistakably a Jewish street kid from the East Side of Manhattan. It’s no coincidence that the one line of Curtis’ that everybody knows is “Yonda lies da castle of my fadda”—a silly phrase given an ethnic mangling, it seems to encapsulate his whole career and persona.

The line didn’t become notorious, Curtis says, until Debbie Reynolds made fun of it on a talk show: “Did you see the new guy in the movies? They call him Tony Curtis, but that’s not his real name. In his new movie, he’s a got a hilarious line where he says, ‘Yonder lies the castle of my fadda.’”

“You could chalk her ridicule up to my New York accent,” writes Curtis (as channeled by Peter Golenbock), “but when she mentioned the issue of my real name on television, I began to wonder if there was something anti-Semitic going on there.”

This excerpt is just one small piece of a longer tale of woe about how this movie star jew was supposedly bullied and victimized in jew-run Hollywood.

David Copperfield’s Magical Relationship With God and Judaism, Forward.com, 4 July 2013:

Born David Seth Kotkin, the son of middle-class parents in Metuchen, N.J., Copperfield sees a direct link — indeed, a historical connection — between being Jewish and achieving the most stunning and unlikely feats.

“Being Jewish is all about picking yourself up by your bootstraps,” he told the Forward. “When people are beating you down and throwing you out, you just dust yourself off and make the best of it. That’s the Jewish upbringing. And magic is about taking adversity and turning it into a smile, taking the no’s and turning them into yesses. Magic is about making people dream.”

Copperfield attended Hebrew school, became a bar mitzvah and to this day honors his roots. It’s an important part of who he is — “for better or worse,” he added. “I have a personal relationship with God and I pray a lot. My kids go to Hebrew school.”

Being jewish is more about ethnic networking and tribal nepotism and boosterism (as for example engaged in by Forward.com). Magic is about illusion. It’s about duping and tricking people using misdirection and manipulation.

On the emotionally charged topic of name changing, Copperfield said he initially planned to be an actor and didn’t think “Kotkin” was a good actor’s name. While the title character in the Dickens classic is memorable and nobody else in show biz has it, Copperfield is not sure, were he just starting out now, whether he would change his name at all, as prevailing sensibilities have evolved. If he had it to do over, he said, he might not pick “Copperfield” because he now views Charles Dickens as anti-Semitic.

Fagin was a fictional thief whom Dickens clearly identified as a jew. Kotkin is a real thief who stole a Dickensian name to help make himself rich and famous, deceiving the goyim as to his true identity. Naturally, in Kotkin’s mind, Dickens is the criminal.

The jewish name game is an “emotionally charged topic” because jews make a big stink about being outed as jews.

Consider the May 2013 exchange between Jon Stewart and Donald Trump.

Twitter / TheDailyShow:

By the way, did you know Donald Trump’s birth name is F**kface Von Clownstick?

Twitter / realDonaldTrump:

What’s funny about the name “F**kface Von Clownstick” — it was not coined by Jon Leibowitz– he stole it from some moron on twitter.

In Donald Trump Outs Jon Stewart as a Jew, Elspeth Reeve at The Atlantic Wire asserted:

The whole punchline of Trump’s tweet is that Stewart is Jewish.

Actually, that was her point. Trump’s point was that Leibowitz is a hypocrite.

What is most relevant to our topic here is that certain names are obviously jewish, that these are the kinds of names that jews deliberately change, and that they act as if somebody else is doing something wrong when their fraud is exposed.

Should Jon Stewart change his name back to Jon Leibowitz?, by hyper-jew Ron Rosenbaum at Slate Magazine, July 2009:

And, on a more serious note, it would represent the end of a shabby, antiquated era, pronouncing that aspect of anti-Semitism now (hopefully) dead and gone. It might even make it easier for young comedians, actors, and rock stars to resist the temptation to try to “pass.” (Although, frankly, I hope that Gene Simmons of Kiss keeps his origins hidden from those who don’t know about them.) It could be an important cultural moment.

Don’t you think it’s about time for Jews to reject the rejection of their ancestry and the WASP-ification of their names? Not just you, but all Jews in show business, indeed all Jews in business business. The practice might once have served a purpose, back in the ’20s and ’30s, when it was insisted upon by powerful but fearful Hollywood movie moguls who wanted Jewish talent but were afraid of Jewish names seeming un-American to the mass of the populace who, it’s probably true at that time, suffered from a low-grade case of anti-Semitism. Or nativist hostility to foreign names in general. So Issur Danielovitch Demsky became Kirk Douglas. (You could have gone with Kirk Leibowitz.)

It’s strange, isn’t it? Shouldn’t that era be long over?

We see in this how “anti-semitism” serves jews as a scapegoat for any kind of jewish malfeasance, no matter how obscure. Even if nobody else complains, jews will whine about it themselves and blame the jewish misbehavior on “anti-semitism”.

Rosenbaum’s comparison to Michael Jackson and his family revelations are telling:

I guess you could make the case that Michael just happened to think he looked better that way, that there’s no need to introduce theories about racial pathology, or the oppressed internalizing the aesthetic values of the oppressor, into the discussion. He had every right to make himself look white if he felt like it.

But it’s hard to believe that his decision to change his skin from black to white wasn’t a reaction to racism, to seeing the ugly way people with dark skin were treated even by members of his own race with lighter skin. Well, you can say that feeling, that attitude, belongs to a sad time that has thankfully passed.

At this point, wouldn’t changing your name be just an honorable thing to do as well as a long-overdue symbolic celebration of the passing of the age of “passing”? I will admit I have a personal interest in this matter since I have a recognizably Jewish name. I want to tell you two quick stories about my mother and father. My mother couldn’t get a teaching job during the Depression, and in order to get any regular secretarial work, she felt she had to change her name in Morgenstern-to-Morningstar fashion. No, it wasn’t Dachau-style anti-Semitism she was reacting to; it was more “gentleman’s agreement”-style, country-club anti-Semitism, but there was something ugly about the necessity of the change, nonetheless.

Note that the “honor” Rosenbaum refers to is for jews and jewish identity, not at all for the “ugly” enemies it used to be necessary to fool.

And yet there it still is: Jon Stewart. A faint but unnecessary relic of anti-Semitism. You know, Jon, the treatment of Jewish names is often a barometer of that social disease.

Jews telling jews that they can stop the pretense that they’re not jews is a barometer not only of jewish power but of the fundamentally fraudulent, duplicitous nature of jewish identity.

Now, you have every right to wonder why I’m singling you out like this. I think it has something to do with what I like most about your show, which is that you, like the best satirists, focus on making fun of those who put up a false front. Not that Stewart is false in any malign sense of the word. (It was your middle name—well, Stuart was!) But that it’s a kind of mask, and you spend most of your time making fun of the pretentious masks that politicians, celebrities, and big shots adopt.

You’re all three now—a politician, a celebrity, and a big shot—in the sense that you have remarkable influence politically.

So Rosenbaum called out Leibowitz’s name-game-related hypocrisy in 2009. Nobody accused Rosenbaum of “anti-semitism” because he is a jew and his argument was that Leibowitz calling himself Leibowitz would be good for the jews.

The Name Game, by Teresa Strasser in Jewish Journal, is a good example of typically jewish neurotic anxiety regarding the importance of names and jewish identity:

When we were little, my brother and I realized that whenever we asked if someone was Jewish, my mother would answer by simply repeating their name, as if that said it all.

“Irving Fishbaum? Ira and Esther Lefkowitz? C’mon.”

We decided to see if we could induce this behavior and selected the perfect test case. When she came home one day, we ambushed.

“Mom, are Simon and Garfunkel Jewish”?

She looked at us, lowering her head and raising her eyebrows. “Paul Simon and Art Garfunkel? C’mon.”

That was before we understood that names could be obviously Jewish, that any name containing “gold,” “silver,” “green,” “fish,” “blatt,” “baum,” “stein,” “feld” or “witz” was usually a dead giveaway. That was before we knew that Shapiro was Shapiro and Kaplan was Kaplan. Kaplan? C’mon. This is still a family joke and if she’s distracted, you can sometimes get her to do it to this day.

“Mom, is Itzhak Pearlman Jewish?”

“Itzhak Pearlm — oh, stop it.”

If Jewish names are on a scale of one to Hadassah Lieberman, mine may be a one.

When I was 20, an editor at a Jewish newspaper walked up to my desk on my first day of work, didn’t introduce himself, didn’t shake my hand, just looked at me and asked, “What’s a Jew doing with a name like Teresa?” I told him he could call me Rachel if it would make him feel better.

My parents insist they did me no wrong by not calling me Jodie or Debbie or Stacy. Teresa is a good Hungarian name they say, my great-grandmother’s name, although she was called Tess.

Until recently, I’ve always appreciated having an ambiguous name. It’s nice to reveal your ethnicity only when you feel like it, when it feels safe, when it’s your choice. Now, however, I wonder what it would have been like to be called Ruth Oppenheimer or Shoshana Hirshfeld. My life would have been totally different as Mona Moskowitz, who isn’t kidding anyone.

Growing up, I never really liked the sound of Jewish surnames, their Germanic bite, all the connotations and stereotypes from which I was happy to distance myself. I planned to do away with my own surname, vague as it may be, and fantasized about becoming Teresa Willis or Teresa McBride. I figured I’d marry a guy with a nice vanilla moniker, and that would be that. I could monogram my way into belonging. I’d have a name people could spell and pronounce.

I tell you, I must be undergoing some major self-acceptance because out of nowhere, Jewish names are starting to sound downright … sexy.

As an adult, I’ve always planned to keep my last name if I got married, but I still play the dating name game, taking surnames out for a spin. Teresa Cohen? Teresa Goldstein? I still enjoy the sheer, unabashed WASPiness of Teresa Tyler or the incredible misdirect of Teresa Puccinelli, but I no longer cringe from Teresa Saperstein.

As a Jew, your name identifies you. I never wanted to run from that, but I welcomed the option to “pass.” Now I wonder what it would be like to remove all doubt. “I’m Teresa Blumenfeld, nice to meet you. Yeah, Blumenfeld.”

Teresa Strasser, Wikipedia:

Strasser married Daniel Wachinski, an IBM accountant, in a small ceremony at the Venetian in Las Vegas, Nevada, on June 25, 2008.

French Jews win right to choose their own names, The Times of Israel, 3 April 2013:

After decades of denying Jews the right to change their French last names to their original Jewish ones, the French Ministry of Justice recently revised its position.

Fearful of anti-Semitism, many French Jews decided to adopt French surnames in the late 1940s and ’50s.

“Even though the French administration never forced them to adopt less foreign-sounding names, they were highly encouraged to do so,” says Céline Masson, a lecturer in psychoanalysis at Université Paris-Diderot and a co-founder of La Force du Nom (“The Strength of the Name”), a Paris-based organization that lobbies for the right to reclaim old names.

Nearly 70 years after World War II, many descendants of both Holocaust survivors and Jews from North Africa have decided to reconnect with their roots by taking back the names of their ancestors.

French law, however, stipulates that once changed, a last name is considered “immutable.” It also prohibits citizens from reverting to a “foreign-sounding name.”

“We’re talking about a very small minority here,” [Céline Masson, a lecturer in psychoanalysis at Université Paris-Diderot and a co-founder of La Force du Nom (“The Strength of the Name”), a Paris-based organization that lobbies for the right to reclaim old names] Masson told The Times of Israel. “So far, we’ve had about 30 cases or so. But in a country where 76,000 Jews were deported [during the Holocaust], it’s bound to be a powerful debate.”

In their applications, both advocates argued that allowing the reversion to previous names constitutes a “symbolic reparation” that France owes its Jewish citizens.

Backed by years of experience as a psychoanalyst and her personal history, Masson explains that changing one’s name can represent a “trauma,” especially for younger generations that now want to reconnect with their Jewish roots and family past.

In some cases, certain family members choose to revert to their old Jewish names, while others maintain the newer one.

“Sometimes family members don’t agree on what their name should be and what it represents,” Masson said. “I’ve seen cases where children feel like having a Jewish name, and the parents or the grandparents don’t, or vice versa.”

“This is the kind of problem we didn’t think we would encounter at first,” she continued. “But this is definitely something we ought to analyze more in the years to come. It is yet another interesting aspect of how complex a Jewish identity can be, even today.”

Some Jews in France wish to revert to family names, Los Angeles Times, July 2010:

A portion of the French civil code adopted after the war stipulates that family names are “immutable” and must be continued. The civil code allows “foreign sounding” names to be changed to those considered more French-like, but declares the “impossibility” of reverting.

In the 1940s and ’50s hundreds of thousands of Jews, many still reeling from the Holocaust, arrived in France. Mainly poor and stateless, and fearful of latent anti-Semitism in a country from which 76,000 Jews were dispatched to concentration camps, most were just grateful to be allowed to stay.

There was no legal obligation for them to drop their family names, but they often were encouraged to do so. Many people agreed to new French-sounding names even when the new names bore little relation to the ones they had passed down through generations: So the Rozenkopfs became the Rosents; the Frankensteins the Franiers; the Wolkowiczs the Volcots.

“When he was naturalized, my grandfather was asked if he wanted to French-ify his name, and Fazel was suggested. He didn’t really agree but was under the impression there was no real choice,” Jeremie Fazel says.

“He never complained. Remember these were people who, after what they had been through, just wanted to live in peace. They would do anything to blend in.”

When Celine Masson’s family — originally surnamed Hassan — arrived in eastern France in the 1960s among a wave of Jewish emigres from Tunisia, French officials suggested making the name sound more French-sounding. Again, while not forced to change, Celine Masson’s father agreed to do so.

“There was a lot of anti-Semitism in those days,” said Masson, a senior university lecturer in psychoanalysis. “Even after changing it there were people who stopped buying from his furniture store when they discovered he was Jewish.

“I was born a Masson, but the name means nothing,” she said. “It carries no history, it says nothing about my family, my roots, where we came from.”

Masson has set up an organization called La Force du Nom (The Strength of the Name) with French lawyer Nathalie Felzenszwalbe — whose family retained its name — representing more than 30 French Jews who want to change their names to reflect family origins.

“Everyone needs to know where they come from. A family’s name is part of the compass in life,” Fazel said.

Names are one of the more outwardly visible and important indications of a person’s identity. Certain names, by themselves, are enough to identify jews. Jews are aware of this, and often change their names to disguise themselves, to fool Whites into mistaking them for “us”.

The podcast will be broadcast and available for download on Tuesday at 9PM ET.

See also The Gentle Art of Changing Jewish Names – Episode 75 for a complete reading of Chapter 70 of The International Jew, with commentary by Carolyn Yeager and Hadding Scott.

 
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Jewish Crypsis – An Introduction

To properly evaluate jewish power requires an understanding of who is or isn’t a jew.

Consider the case of Denis Goldberg and the cognitive dissonance of “white” jews with “white privilege” siding with blacks, as mentioned in Mandela and Friends.

Wikipedia asserts that Goldberg is “white”, “white”, “white”:

he joined other leading white members in forming the Congress of Democrats

He was the only white member of Umkhonto we Sizwe to be arrested and sentenced in the Rivonia Trial to life imprisonment.

Goldberg described the issue of being white and involved with the armed struggle as follows: “Being black and involved (in the struggle) meant you had support of many people and it meant you got to be part of a community. Being white and involved meant being isolated.”

The jews at Jewish Journal are more subtle. They equate Mandela to Moses and cite him mistaking jews as “white”:

It was a liberal Jew, Lazar Sidelsky, who took an interest in a young Mandela, gave him his first job as a law clerk and, in Mandela’s words, became his “first white friend.”

“I found Jews to be more broadminded than most whites on issues of race and politics,” Mandela once wrote, “perhaps because they themselves have historically been victims of prejudice.”

Jews, who could have lives of white privilege in apartheid South Africa, aligned themselves with Mandela

Cognitive dissonance arises when the suggestion that jews are “white” is contradicted by jewish assertions that jews are distinct from and victims of Whites. Jews pose/pass as White and wreak havoc as insiders. They are motivated by a race-based animus for Whites.

Compare and contrast the jewish narrative concerning the “struggle against White minority rule” in South Africa with any opposition to non-White, and especially jewish, minorities. Whereas Whites tend to regard rule by minority, even a White minority, as illegitimate, jews paint any expression of White interests, even when it includes them as “white”, as illegitimate.

Passing (sociology), via Wikipedia:

Passing is the ability of a person to be regarded as a member of social groups other than his or her own, such as a different race, ethnicity, caste, social class, gender, intelligence, age and/or disability status, generally with the purpose of gaining social acceptance [1] or to cope with difference anxiety. This may take the form of changing only one group from the person’s own, such as a person’s dressing so as to pretend to be of a higher social class.

Etymologically, the term is simply a clipped form of the phrasal verb pass for or pass as, as in a counterfeit passing for the genuine article or an impostor passing as another person. It has been in popular use since at least the late 1920s.

Passing is a form of fraud.

Crypsis, via Wikipedia:

In ecology, crypsis is the ability of an organism to avoid observation or detection by other organisms.

Camouflage and mimicry play a role.

Kevin MacDonald’s Separation and Its Discontents (PDF), pp 218:

Chapter 6 – JEWISH STRATEGIES FOR COMBATING ANTI-SEMITISM

Phenotypic Resemblance: Crypsis

The data summarized in PTSDA (Ch. 4) indicate that there has been a powerful trend for Jews in traditional societies to maximize phenotypic differences between themselves and host populations, by a variety of segregative practices. Nevertheless, there are many instances in which Jews themselves have minimized these differences.

A particularly interesting example is crypsis. When threatened by severe sanctions, Jews have “converted” to other religions, practicing Judaism in secret and ultimately becoming overtly Jewish again when the threat had passed. Crypsis is “as old as the Jew himself” (Prinz 1973, 1).

The dual nature of jewish identity: some maximize differences in order to remain separate, others minimize differences in order to “assimilate”, which in practice often means infiltrate and subvert.

Sirota and Wise Define The New Normal – “White Privilege” as a Jewish Construct describes how “assimilated” jews, posing and posturing as “whites”, attack Whites.

Tim “White Like Me” Wise has made a career of anti-Whitism. His article on the Boston Bombing was Terrorism and Privilege: Understanding the Power of Whiteness:

White privilege is knowing that even if the Boston Marathon bomber turns out to be white, his or her identity will not result in white folks generally being singled out for suspicion by law enforcement, or the TSA, or the FBI.

In short, white privilege is the thing that allows you (if you’re white) — and me — to view tragic events like this as merely horrific, and from the perspective of pure and innocent victims, rather than having to wonder, and to look over one’s shoulder, and to ask even if only in hushed tones, whether those we pass on the street might think that somehow we were involved.

Wise expresses the guilty thoughts of someone who is passing – aware of their fraud and afraid of being outed.

Wise’s hostility towards Whites spring from his identity as a jew. Gore-Vey! Joe Lieberman, Jewish Mobility and the Politics of Race in America, August 2000:

I am a Jew. And according to what others of my faith tradition tell me, I should be beaming with pride at the fact that Al Gore has picked a fellow Hebrew as his Vice Presidential running mate. Well, excuse me if I refrain

And our ascent has been every bit as contingent upon good fortune and the skin we’re in, as anything beneath it like superior culture.

In fact, a good deal of our community’s advance has come at the direct expense of black people, and would never have materialized in the absence of their oppression, coupled with a willingness by most Jews to undergo a transmogrification that, in effect allowed us to “become white”–something we could do by downplaying who and what we were, and hiding in our epidermal camouflage

For the sake of becoming American (and that had really meant to become white), one had to give up what one was, in order to metamorphose in Kafkaesque fashion into something one was not: a white man.

At the end of the day, even with the advantages that come with transformation, one has to wonder if it was a decent bargain: to trade your traditions and political-cultural soul for a permanent guest pass at someone else’s club

Wise acknowledges that he sees a great distinction between Whites and jews, noting that jews must “transmogrify” (change or alter greatly, into a different shape or form, especially one that is fantastic or bizarre) to “become White”.

David Sirota cited Wise when he wrote Let’s hope the Boston Marathon bomber is a white American:

This has been most obvious in the context of recent mass shootings. In those awful episodes, a religious or ethnic minority group lacking such privilege would likely be collectively slandered and/or targeted with surveillance or profiling (or worse) if some of its individuals comprised most of the mass shooters. However, white male privilege means white men are not collectively denigrated/targeted for those shootings — even though most come at the hands of white dudes.

Sirota and Wise’s description of “white privilege” inverts reality. See If Hasan Were White and Omar Thornton’s “Anti-Racist” Killing Spree.

Sirota’s attitudes are, like Wise, shaped by his identity “as a jew”. Lanny, Joe & The Right-Wing Religious Hate Machine, August 2006:

As a Jew, I am disgusted by these tactics coming from Lieberman – but I am not surprised anymore. The willingness of Lieberman to simultaneously proclaim his piety while manipulating his religion for his own personal political gain is disgusting and, frankly, embarrassing to all Jews.

Sirota discussed his anti-White point about the Boston bombing with a tribemate in Shapiro responds to Sirota on Boston suspect article. The two jews agreed that the “white” in “white privilege” doesn’t include jews:

David Sirota: You likely don’t believe America is as nasty or xenophobic because you are white and you don’t have to face it everyday. That’s the definition of white privilege. But talk to people of color living in New York City about stop and frisk, or talk to Muslims about surveillance, or talk to Latinos here in Denver about police brutality, and you might see things a bit differently.

Ben Shapiro: Racism exists. But it is not the dominant force in American life.Speaking of which, I do find it odd that Jews are considered members of the white privileged class when less than two generations ago, whites wouldn’t let us into their country clubs.

David Sirota: Re: Jews – as one, I agree on that point.

The Sirota Cries Out in Pain links another indication of how important Sirota’s self-image as a jew is to him:

Out of all the hate mail I get, none is more depressing than the stuff that includes holocaust denialism. That’s some f’d up repugnant shit.

Even the secular, assimilated, “white like me” jews like Sirota and Wise see jews as distinct from Whites. They guilt-trip Whites for “white privilege” and for being too discriminatory. The truth is the opposite. Jews are privileged and Whites, on the whole, fail to recognize that jews are their enemies.

The podcast will be broadcast and available for download on Tuesday at 9PM ET.

 
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