The 43

According to Wikipedia: “On September 26, 2014, 43 male students from the Ayotzinapa Rural Teachers’ College were forcibly taken and then disappeared in Iguala, Guerrero, Mexico. They were allegedly taken into custody by local police members from Cocula and Iguala, in collusion with organized crime. According to official reports, the students’ annual commandeering of several buses to travel to Mexico City to commemorate the anniversary of the 1968 Tlatelolco Massacre turned deadly. During the journey, local police attempted to intercept several of the buses, commandeered by the students, through the use of road blocks and the firing of weapons.”

So I just watched the Netflix documentary “The 43” and realized for the first time that these college students had hijacked buses to go to a political protest. I don’t remember this from the NPR coverage.

What happens when you hijack a plane? You are likely to get killed. What happens when you hijack in general? You are likely to get killed.

I watched this Netflix documentary and at no point does anyone in it suggest that hijacking is a bad idea that increases your odds of suffering a terrible fate. Nobody wonders why the boys weren’t instilled with basic moral precepts such as “Do not steal.”

I have a simple take away from this terrible story that nobody else seems to say: If you abstain from stealing, you are much less likely to get killed. If you are abstain from deliberately harming others, you are much less likely to be the victim of retaliation.

Apparently, two of the buses that the boys commandeered were carrying approximately $2 million worth of heroin. If you don’t steal buses, you are less likely to end up in the cross hairs of angry drug lords.

In 12 step programs, it is not unheard of for people to make restitution to drug dealers they have stolen from. Just because the person you have stolen from is a criminal does not mean that you are free to rip them off without negative consequences.

When you don’t steal from others, they are much less likely to hurt you.

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Does Kevin MacDonald Argue That Jews Are Genetically Programmed To Weaken White Societies?

Nathan Cofnas responds to me: “I wouldn’t say “genetically programmed,” since this is too strong an expression. (It’s a tendency that requires certain cultural inputs to be expressed. The group evolutionary strategy wouldn’t function properly without culturally transmitted social controls, ideologies, values, etc. I’ve used the looser phrase “genetically and culturally adapted.”) I don’t think KMac would say the group evolutionary strategy specifically targets *white* societies–just gentiles in general, although in practice that means whites because they are the main competitor of Jews (according to KMac). In the preface to CofC he describes Jewish intellectual movements as having “attempted to weaken the power of their perceived competitors–the European peoples who early in the 20th century had assumed a dominant position…” Also he says (CofC p. 8): “Viewed from this perspective, an important goal of Jewish intellectual effort may be understood as attempting to undermine cohesive gentile group strategies…” In many passages where he doesn’t specifically use a word like “undermine” or “weaken” I think the same idea is still there.”

“I think KMac has specifically rejected that expression in response to the WSJ article. KMac: “I never claim that Jews are ‘genetically programmed to undermine Christian civilization.'”

Kevin MacDonald writes April 5, 2018:

I seem to be up to my eyeballs lately defending my writing on Jewish issues. In the wake of Nathan Cofnas’s attack on The Culture of Critique (to which I responded here and here; note Cofnas does not dispute my scholarship on immigration), the Wall Street Journal published an op-ed by Abraham Miller, an emeritus professor of political science at the University of Cincinnati. Miller:

Mr. MacDonald characterizes Jewish behavior in terms of the theory of group evolutionary psychology, based on competition among groups for resources and survival. Most scholars of evolutionary psychology reject Mr. MacDonald’s methods and conclusions. White nationalists and supremacists embrace him, and he returns their affection. …

Mr. MacDonald claims that Jewish traits, such as high verbal intelligence and ethnocentrism, have evolved to the point that Jews, as a group, outcompete non-Jews at the expense of Christian majorities. He further argues that Jews are genetically programmed to undermine Christian civilization. Intellectual movements such as multiculturalism and liberalism serve, in his view, to heighten Jewish advantage because a Christian majority mired in a multicultural society is less likely to foster anti-Semitism.

First, it’s not the case that “most scholars of evolutionary psychology reject Mr. MacDonald’s methods and conclusions.” It would be far more accurate to claim that my work is simply ignored, as I describe in my first reply to Cofnas. Secondly, I never claim that Jews are “genetically programmed to undermine Christian civilization.” My view of group conflict is shaped by social identity theory in psychology, as described in my book Separation and Its Discontents. Social identity theory emphasizes the general human tendency to have positive attitudes toward ingroups and negative attitudes toward outgroups. Jewish attitudes toward Western civilization have been shaped in large part by their perceptions of persecution and, since the Enlightenment, their perception that they have been wrongfully excluded from positions of wealth and political power (e.g., the numerus clausus at Ivy League universities in the early twentieth century). Beginning with the destruction of the Temple by the Romans, extending to medieval and post-medieval pogroms by Christians, and culminating in the Holocaust, the Jewish perception of their history in the West is one of persecution and exclusion. Individual Jews and Jewish organizations could change their attitudes at any time. For example, Jews could begin to realize that the contemporary liberal culture of the West is a better bet for their interests than importing millions of Muslims and Africans to the West. Obviously, there is no guarantee that the liberal culture of the West will survive this onslaught when the native peoples of the West become minorities in the the lands they have dominated for centuries and, in the case of Western Europe, for thousands of years.

It is true that Jewish communal organizations are major supporters of multiculturalism. Then again, so are most mainstream churches, on both sides of the papal divide. Christian communal groups loudly extol their commitment to inclusion and diversity.

But Jewish leadership was neither a necessary nor a sufficient condition for the passage of the 1965 immigration law. Rather, a liberalizing wave had already swept the West in the decades after World War II, bringing an end to colonialism and informing U.S. competition with the Soviet Union. In this context, America’s 1924 immigration law, which favored Western European immigration, had become an international embarrassment.

My view is that Jewish organizations and Jewish academic activism were a necessary condition for passage of the 1965 immigration law, as discussed in Chapter 7 of The Culture of Critique. The data I bring to bear on this issue leaves little doubt that Jewish organizations as well as restrictionists and anti-restrictionists in Congress understood that Jewish organizations had spearheaded the movement against the national origins provisions of the 1924 law and for opening up immigration to all the peoples of the world. Jewish organizations maintained their pressure over the 40 years since the passage of the 1924 law, often combating public apathy on the issue—in particular during the 1950s. Jewish organizations, such as the American Jewish Committee, organized, funded, and performed most of the work of a variety of umbrella organizations aimed at combating restrictions on immigration (e.g., the National Liberal Immigration League; the Citizens Committee for Displaced Persons; the National Commission on Immigration and Citizenship; the American Immigration Conference). The 1965 reform was thus not the result of popular pressure but rather of a 40-year program of activism. Finally, the “liberalizing wave” that resulted in the 1965 law was critically influenced by the other Jewish movements that are the focus of The Culture of Critique, as discussed below.

Miller mentions the role of Rep. Michael A. Feighan, Chairman of the House Subcommittee on Immigration and a strong opponent of changing the 1924 law until he capitulated shortly before the 1965 law was passed. Miller implies that Feighan wanted an immigration policy that he knew would ultimately make the U.S. into a multi-racial, White minority society. As chairman of the subcommittee, Feighan did have a role in crafting the family-based immigration mechanism that has resulted in chain migration. However, it’s obvious that Feighan would not have advocated such a measure if he realized how such a policy would turn out after the national origins provisions were gutted and the numbers of non-European immigrants were dramatically increased by later legislation — especially given his long record of opposing any changes in the 1924 law (see NPR: “In 1965 A Conservative Tried to Keep America White. His Plan Backfired“). Rep. Feighan could not foresee a future in which large numbers became the reality; this is quite likely due to the fact that the 1965 law was advertised by its proponents as not changing the ethnic balance of the U.S. by dramatically increasing the numbers of non-European immigrants. Moreover, as noted in Chapter 7, family-based immigration rather than skills-based immigration had always been promoted by Jewish activists in the immigration battles, at least since the 1920s.

Finally, since my chapter appeared, other scholars of the 1965 law have noted the critical role of Jewish organizations.

This is how Vanderbilt historian Hugh Davis Graham summarized it in his 2002 book Collision Course (pp. 56-57):

Most important for the content of immigration reform, the driving force at the core of the movement, reaching back to the 1920s, were Jewish organizations long active in opposing racial and ethnic quotas. These included the American Jewish Congress, the American Jewish Committee, the Anti-Defamation League of B’nai B’rith, and the American Federation of Jews from Eastern Europe. Jewish members of the Congress, particularly representatives from New York and Chicago, had maintained steady but largely ineffective pressure against the national origins quotas since the 1920s…. Following the shock of the Holocaust, Jewish leaders had been especially active in Washington in furthering immigration reform. To the public, the most visible evidence of the immigration reform drive was played by Jewish legislative leaders, such as Representative Celler and Senator Jacob Javits of New York. Less visible, but equally important, were the efforts of key advisers on presidential and agency staffs. These included senior policy advisers such as Julius Edelson and Harry Rosenfield in the Truman administration, Maxwell Rabb in the Eisenhower White House, and presidential aide Myer Feldman, assistant secretary of state Abba Schwartz, and deputy attorney general Norbert Schlei in the Kennedy-Johnson administration.

University of California-Santa Barbara historian Otis L. Graham, Jr., writing in 2005:

But American immigration policy in the postwar years attracted a small but growing body of opponents. The political core of a coalition pressing for a new, more “liberalized” policy regime was composed of ethnic lobbyists (“professional immigrant-handlers,” Rep. Francis Walter called them) claiming to speak for nationalities migrating prior to the National Origins Act of 1924, the most effective being Jews from central and eastern Europe who were deeply concerned with the rise of fascism and anti-semitism on the continent and eternally interested in haven. Unable by themselves to interest many politicians or the media in the settled issue of America’s immigration law, these groups hoped for new circumstances in which restrictions could be discredited and the old regime of open doors restored. The arrival of the Civil Rights Movement thrust (racial) “discrimination” into the center of national self-examination. The enemy everywhere at the bottom of virtually every national blemish seemed to be Discrimination, the historic, now intolerable subordinating classification of groups on the basis of inherited characteristics. The nation’s national origins-grounded immigration laws could not escape an assault by these reformist passions, and critics of the national origins system found the liberal wing of the Democratic Party receptive to their demand that immigration reform should be a part of the civil rights agenda.

Who would lead, and formulate what alternatives? Massachusetts Senator John F. Kennedy cautiously stepped out on the issue in the 1950s, sensing that a liberalization stance would gather vital ethnic voting blocs for his long-planned run for the presidency. His work on a refugee bill caught the attention of officials of the Anti-Defamation League of B’nai B’rith, who convinced Kennedy to become an author of a pamphlet on immigration, with the help of an ADL supplied historian, Arthur Mann, and Kennedy’s staff. The result was A Nation of Immigrants, a 1958 bouquet of praise for the contributions of immigrants and a call for an end to the racist, morally embarrassing national origins system. The little book was initially ignored, but its arguments would dominate the emerging debate.3 The ADL, part of a Jewish coalition whose agenda included opening wider the American gates so that increasing U.S. ethnic heterogeneity would reduce the chances of a populist mass movement embracing anti-semitism, had made a golden alliance.4 John F. Kennedy was no crusader on immigration (or anything else), but he was an activist young President by 1961, comfortable with immigration reform as part of his agenda, elected on a party platform that pledged elimination of the national origins system.

The entire article is well worth reading. Notice in particular that he describes the motive for Jewish activism in the same way I did in my 1998 chapter: “The ADL, part of a Jewish coalition whose agenda included opening wider the American gates so that increasing U.S. ethnic heterogeneity would reduce the chances of a populist mass movement embracing anti-semitism, had made a golden alliance.” Despite the high-flown rhetoric stemming from Jewish organizations, it was really all about ethnic defense by promoting a policy that would inevitably reduce the demographic, political, and cultural power of European-Americans.

Graham also notes that the passage of the 1965 law was greatly facilitated by the sea change in intellectual attitudes on race which stemmed ultimately from the academic activism of Boas and his followers as well as the other movements of the left discussed in previous chapters of The Culture of Critique. This is why in the beginning of my chapter I discuss the ideology of racial equality as being critical. From Chapter 7:

The ideology of racial equality was an important weapon on behalf of opening immigration up to all human groups. For example, in a 1951 statement to Congress, the AJCongress stated, “The findings of science must force even the most prejudiced among us to accept, as unqualifiedly as we do the law of gravity, that intelligence, morality and character, bear no relationship whatever to geography or place of birth.”[i] The statement went on to cite some of Boas’s popular writings on the subject as well as the writings of Boas’s protégé Ashley Montagu, perhaps the most visible opponent of the concept of race during this period.[ii] Montagu, whose original name was Israel Ehrenberg, theorized in the period immediately following World War II that humans are innately cooperative, but not innately aggressive, and there is a universal brotherhood among humans (see Shipman 1994, 159ff). In 1952 another Boas protégé, Margaret Mead, testified before the President’s Commission on Immigration and Naturalization (PCIN) (1953, 92) that “all human beings from all groups of people have the same potentialities. . . . Our best anthropological evidence today suggests that the people of every group have about the same distribution of potentialities.” Another witness stated that the executive board of the American Anthropological Association had unanimously endorsed the proposition that “[a]ll scientific evidence indicates that all peoples are inherently capable of acquiring or adapting to our civilization” (PCIN 1953, 93) (see Ch. 2 for a discussion of the success of the political efforts of the Boasians to dominate the American Anthropological Association). By 1965 Senator Jacob Javits (Cong. Rec., 111, 1965, 24469) could confidently announce to the Senate during the debate on the immigration bill that “both the dictates of our consciences as well as the precepts of sociologists tell us that immigration, as it exists in the national origins quota system, is wrong and without any basis in reason or fact for we know better than to say that one man is better than another because of the color of his skin.” The intellectual revolution and its translation into public policy had been completed.

My emphasis on the special, critical role of Jews and Jewish organizations in the passage of the 1965 law stands.

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Yoram Hazony, The Virtue of Nationalism, Basic Books, 2018, $20.40, 304 pages.

From American Renaissance:

Political theorist and Bible scholar Yoram Hazony has written an accessible and compelling book in defense of nationalism. As an Israeli Jew, Dr. Hazony grew up in an environment in which nationalism was taken for granted, and he sees no reason why it should elicit horror. His book downplays race and ethnicity, but it is still a valuable contribution to the literature on nationalism.

Dr. Hazony defines nationalism in opposition to imperialism. It defends nations as legitimate political entities that should generally be allowed to determine their own path. Imperialism promotes a transnational system in which organizations acting in the name of a larger group usurp much of the sovereignty that nations have traditionally enjoyed. Dr. Hazony considers terms like “globalization” and “liberal internationalism” to be euphemisms for imperialism (5). He dedicates his first several chapters to the history of the two opposing frameworks, and explains how nationalism became anathema and imperialism the norm.

Dr. Hazony argues that the Allies won the Second World War through appeals to national patriotism, even in the case of the nominally internationalist Soviet Union, while German expansionism was an example of imperialism. He thus finds it baffling that Western authorities moved immediately to demonize nationalism, blaming it for the conflict and promoting its opposite.

Dr. Hazony distances himself from the idea that nationality depends on race or biology. Still, he defines a nation as “a number of tribes with a common language or religion, and a past history of acting as a body for the common defense and other large-scale enterprises” (20). He cites Old Testament examples of individuals of different ethnic origins being accepted into the nation of Israel to support the idea that ancient Israelites thought the nation had “nothing to do with biology” (20).

Dr. Hazony nevertheless rejects the idea of a “neutral or civic state;” abstract concepts are an insufficient basis for a cohesive society (156). Although there may be a sense of loyalty and sacredness attached to a document such as the Constitution, this arises only through “the customs of the family, clan, tribe and nation.” In most cases, these customs must be absorbed in childhood from older generations (158), so ancestry is important for national identity.

Dr. Hazony further critiques the idea of a “neutral state” when he compares successful to less successful states. Many Middle Eastern and African states today have boundaries drawn by European colonial powers that ignore tribal differences among the inhabitants. As a result, tribes may lack national identity and mutual loyalty; they struggle for power, leading to despotism and civil war…

It is not clear why Dr. Hazony avoids the genetic aspect of national identity. Genetic differences should be particularly relevant to Jews because of their history as a diaspora people. This has put them in conflict with other groups and has encouraged a strong group identity. Although partly based on religion, Jewish identity is also based on blood, since Jews traditionally believe that a child born to a Jewish mother is a Jew, regardless of other factors.

Further, as a Jew living in Israel, Dr. Hazony must have noticed differences in psychological and intellectual traits between the Jewish majority and the large Arab minority. However, he is offended by the suggestion that less can be expected from Arabs or other Muslims in terms of their respect for Western norms.

Dr. Hazony argues that Europeans have a double standard for judging Israeli actions in comparison to those of Muslim states. He writes that they are especially offended at alleged Israeli atrocities and aggression because they see Israelis as part of their own group. He quotes the Danish ambassador to Israel:

I think Israel should insist . . . [t]hat we apply double standards. This is because you are one of us . . . . ‘Look what’s going on in Syria. Look what’s going on elsewhere.’ Those are not the standards that you are being judged by. . . . I think you have the right to insist that we apply double standards, and put you to the same standards as all the rest of the countries in the European context (214).

Dr. Hazony thinks that expecting different standards of morality from different nations is “shocking condescension, on the border of racism” (213). However, Muslim nations have lower average IQs, with an overall average of 81, compared to Israel’s average in the mid-90s. Muslim nations also have a much younger population; the average resident of Gaza is only 17 years old while the average Israeli is 30. A younger, less intelligent population will be more belligerent and less able to follow established rules of war.

One of Dr. Hazony’s criticisms of imperialism is that an imperial state will inevitably be dominated by a particular family, tribe or national group. This group will serve the interests of its own kind. Although Dr. Hazony would not put it in these terms, this type of tribalism inevitably makes diverse societies more prone to conflict.

This book has been praised by both supporters and opponents of nationalism, including major mainstream media such as National Review and Foreign Affairs as well as the more heterodox Australian outlet Quillette and the white nationalist site Counter-Currents. Regardless of one’s position on this issue, this book is a thoughtful treatment of the ongoing conflict between nationalism and globalism.

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Is It War With Iran?

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Facebook’s Process to Label You a ‘Hate Agent’ Revealed

From Breitbart:

Facebook monitors the offline behavior of its users to determine if they should be categorized as a “Hate Agent,” according to a document provided exclusively to Breitbart News by a source within the social media giant.
The document, titled “Hate Agent Policy Review” outlines a series of “signals” that Facebook uses to determine if someone ought to be categorized as a “hate agent” and banned from the platform.

Those signals include a wide range of on- and off-platform behavior. If you praise the wrong individual, interview them, or appear at events alongside them, Facebook may categorize you as a “hate agent.”

Facebook may also categorize you as a hate agent if you self-identify with or advocate for a “Designated Hateful Ideology,” if you associate with a “Designated Hate Entity” (one of the examples cited by Facebook as a “hate entity” includes Islam critic Tommy Robinson), or if you have “tattoos of hate symbols or hate slogans.” (The document cites no examples of these, but the media and “anti-racism” advocacy groups increasingly label innocuous items as “hate symbols,” including a cartoon frog and the “OK” hand sign.)

Facebook will also categorize you as a hate agent for possession of “hate paraphernalia,” although the document provides no examples of what falls into this category.

The document also says Facebook will categorize you as a hate agent for “statements made in private but later made public.” Of course, Facebook holds vast amounts of information on what you say in public and in private — and as we saw with the Daily Beast doxing story, the platform will publicize private information on their users to assist the media in hitjobs on regular American citizens.

Breitbart News has already covered some of the individuals that Facebook placed on its list of potential “hate agents.” Paul Joseph Watson eventually was categorized as “hateful” and banned from the platform, in part, according to the document, because he praised Tommy Robinson and interviewed him on his YouTube channel. Star conservative pundit Candace Owens and conservative author and terrorism expert Brigitte Gabriel were also on the list, as were British politicians Carl Benjamin and Anne Marie Waters.

The Benjamin addition reveals that Facebook may categorize you as a hate agent merely for speaking neutrally about individuals and organizations that the social network considers hateful. In the document, Facebook tags Benjamin with a “hate agent” signal for “neutral representation of John Kinsman, member of Proud Boys” on October 21 last year.

Facebook also accuses Benjamin, a classical liberal and critic of identity politics, as “representing the ideology of an ethnostate” for a post in which he calls out an actual advocate of an ethnostate.

In addition to the more unorthodox signals that Facebook uses to determine if its users are “hate agents,” there is also, predictably, “hate speech.” Facebook divides hate speech into three tiers depending on severity and considers attacks on a person’s “immigration status” to be hate speech.

Here’s how “hate speech” — both on and off Facebook — will be categorized by the platform, according to the document:

Individual has made public statements, or statements made in private and later made public, using Tier 1, 2, or 3 hate speech or slurs:

3 instances in one statement or appearance = signal
5 instances in multiple statements or appearances over one month = signal

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