As a smaller proportion of young Americans are white, there is proportionately less patriotism aka national loyalty. Members of tribes have a different relationship to the United States and to other nation states (unless the nation state is also their tribal state, such as Israel).
The New York Times reports: “Past generations have declined only marginally in their nationalism over time – they start out high and mainly remain so. But today’s youngest generation begins adulthood with much lower levels of fondness for the symbols of America, and if the past is a guide, there is no reason to expect increases as they age.”
There is a WASP core to the United States and the further you get from WASP, the less loyalty you find towards America. Whites, for instance, pay the most taxes and take out the least welfare while blacks, proportionately, pay the least taxes and take the most welfare.
May 17, 2012, Dennis Prager said on his radio show: “As it happens, proportionately speaking, more whites seem to have identified with the American value system (liberty, in God we trust, y pluribus unum) than non-whites. That’s why whites vote disproportionately conservative.”
When Osama Bin Laden was assassinated, who did you see celebrating in the streets? It wasn’t primarily blacks, Jews, latinos or Asians. It was whites.
Samuel Francis said in 1994: “The civilization that we as whites created in Europe and America could not have developed apart from the genetic endowments of the creating people, nor is there any reason to believe that the civilization can be successfully transmitted to a different people.”
Do you think the millions of Mexicans who came to America and wave Mexican flags in America when they march and they boo the American soccer team and send billions of dollars home really love America or they want to transform it into an extension of Mexico? Do you think the tens of thousands of Chinese university students who come here for an education love America? I don’t.
Rabbi Mayer Schiller said in a 1990 interview: “The approach that we’ve seen throughout the Eastern European experience was largely one of isolation both imposed by the gentile society and also self‑imposed. That approach has been, by and large, continued in western societies by significant numbers of Orthodox Jews. They view gentile society simply as the arena in which they can pursue their own Jewish agenda, and they have very little interest in that society except insofar as it can help them pursue that agenda in indirect ways.”
That’s how tribes work, not just the Jewish tribe.
“I’m talking essentially about an approach that would have Jews weigh all societal questions on one scale of ‘How will this effect Jews?’ and should have very little, or a vastly secondary, concern for the wider society in and of itself. This parochial view is found in both religious and secular Jews, but it originally stems from the notion that the gentile is himself secondary in the eyes of the creator.”
“If Christianity is, as many maintain, Avodah Zorah, does this mean that the millions and millions of Catholics and Protestants who have lived for the past 2000 years have no share in haolam haba (the world to come)? Is that what we’re saying about these millions of sincere, pious people? In reality we often don’t assess the status of the gentile as if he himself had any intrinsic value. We always seem to be applying to him criteria that are relevant to us, but do not define either his objective or subjective status.”
“Can we live ethically in societies while not caring about them? What are the implications for anti‑semitism? If we hold to the notion that the gentile is secondary for God are we not in fact embracing a philosophy that is the fulfillment of every accusation that the anti‑semites have made about us?”
“Now, take the question of military service: should a Jew serve in the armies of the gentile nations he is living in? Should he try to get out of such service? try to get into it? If the answer is that he should try to get out of it or refuse to serve or lie his way out of it, then is the Jew a citizen? Should the gentile view him as a citizen. Should the Jew be granted equal rights if he is unwilling to make equal sacrifices? So I think you can’t escape the practical implications of these questions.”
“Kahane has asked a very simple question. He asks: if we believe in absolute truth how can we believe in majority rule? He’s also asked another question, and that is whether a society which has a vision for itself (and in this particular case a religious vision, but I think this also applies to ethnic and cultural visions as well) allow for what I call ‘1789’ or French revolutionary political rights? This is a very big problem and I don’t think that Jews have (confronted) or answered it honestly. On the one hand, for the past three or four hundred years of world history we have been in the forefront of those movements that have championed majority rule, pluralism, and ‘bill of rights’ type, 1789 rights. Yet when we get to Eretz Yisrael and we have our own country we’re all of a sudden saying ‘No, we don’t believe in simple majority rule. We believe that a nation has the right to preserve its own identity.’ Now, would we extend that right to Englishmen, to Frenchmen, to Germans, to Americans? I think Kahane is asking great questions. His answer is (and I’m just quoting him here from memory) that there are no nationalisms except Jewish nationalism. Now that might be an answer, and if you follow the really hard line traditionalist approach the answer would be that there really are no other nationalisms in God’s sight. All other nationalisms are a sham. So, when we’re Jews in Western Europe and America we try to be liberal, pluralist and tolerant in order to protect ourselves, but not because we think societies ought to be that way in order to be healthy societies. We think healthy societies are non‑pluralistic, but when you’re living amongst those ‘crazy goyim’ who can kill you at every turn you advocate political rights and pluralism.”
“Take, for example, Jewish involvement in the civil rights movements. Ask a Jew why he was in favor of civil rights and very often he’ll come up with something like the following rationale: ‘We could be next!’ In fact recently there was a press report on Le Pen’s movement in France which reported that French Jews are opposing Le Pen because they are afraid that after the Arabs they’ll be next. Now this feeling is often subconscious and I’m not saying that there weren’t also many Jews who were idealistic about their politics, but the question is did the Jew really feel that a white Protestant southerner should have an integrated society? Or did the Jew really feel that for our own political agenda their ought to be an integrated society. Would the Jews have wanted integration with the blacks if the southern whites were Jewish Orthodox?”
“If the Jew understood this contradiction would he then have the chutzpah to continue to do what he does in Western society? Maybe it’s better that he doesn’t grasp it because than he would lose his easy assent to these things and feel less at home in gentile society. If the assumption is correct that these rights are what protect us from the wrath of the goyim then maybe it’s better that we continue to fool ourselves; for to be consciously manipulative (in backing liberal causes for selfish reasons) would be far harder than to be subconsciously manipulative (consciously thinking you are backing these causes from pure motives), which is the way the Jew operates now.”
“Eastern Europeans, and consequently chasidim in America, don’t have some of the restraints that Anglo‑Saxon and Northern European cultures have. They’re not as reserved. They don’t need as much physical space. They push easier.”
