Re: Let Goldstone testify in Congress AND THEN THE YOUR CORRUPTED MEDIA

"mose" <mose@capp.com> wrote in message news:...
>
> "iconoclast@yahoo.com" <coaster132000@yahoo.com> wrote in message
> news:50fbec49-dfe9-4012-81df-22b71cb5e96e@u36g2000prn.googlegroups.com...
> Brilliant idea
>
> Let Goldstone testify in Congress before you rush to judgment
>
> 11.02.2009 | Mondoweiss
>
> by Michael Ratner
> On Tuesday, November 3, Congress is poised to vote on H.Res.867, which
> calls on the "President and the Secretary of State to oppose
> unequivocally any endorsement or further consideration of the `Report
> of the United Nations Fact Finding Mission on the Gaza Conflict' in
> multilateral fora.' "
>
>
> YEAH DONT RUSH JUDGEMENT FOR ANOTHER ISRAELI BS FLOW TO COVER EXTREME
> KILLING AGAINST AN UNARMED POPULATION AIMED AT CHILDREN.
>
> HOW LONG HAS THE US BEEN SUPPORTING THAT TYPE OF THING?
> OH SINCE THE JEWS HAVE TAKEN AND COLONISED AMERICA.
>
> OH THE MEDIA.- ANY MEDIA BOYS WILLING TO CLIMB OF THE BANDWAGON
> ANDACTUALLY TELL THE TRUTH?
>
> LIKE THE ITALIANS WHO WERE SACKED? AND WHAT IS THE GOVERNMENT GOING TO DO
> ABOUT TAMPERING WITH HISTORY AND THE NEWS?
>
> Jewish officials in a major Italian news agency tried to cover the story
> up,
> but were circumvented by Italian news reporters, who broadcast scenes from
> the films live at prime time on Italian television to more than 11 million
> Italian viewers. Jewish officials then fired the executives responsible,
> claiming they were spreading "blood libel."
> http://www.ety.com/HRP/jewishstudies/snuffporn.htm
>
> Jewish gangsters in Russia have become increasingly linked to traffic in
> "white slaves" and prostitutes through Israel, according to a recent
> report
> in the Jerusalem Post. Israel turns an official blind eye to forced
> prostitution, and does not punish Israeli citizens who choose to own "sex
> slaves", as long as the slaves are foreign and non-Jews.
>
> MAKES YOU PUKE DOESNT IT.
>
>
>
>
>
>
>
>
>
>
>
> The Talmud footnotes 3 and 4 to Sanhedrin 55a clearly tell us when the
> rabbis considered a boy and girl sexually mature and thus ready for
> marriage. "At nine years a male attains sexual matureness. The sexual
> matureness of woman is reached at the age of three."
>
> http://www.truthtellers.org/alerts/pedophiliasecret.html
>
>
> For nearly a century, the Jewish-dominated Hollywood film industry and big
> media have conspicuously influenced Christian America away from Biblical
> morals and values. (See, "Jews Confirm Big Media Is Jewish")
>
> http://www.youtube.com/watch?v=hefIti-uFUo&feature=related
>
> http://www.youtube.com/watch?v¥MPkDV3gDU&feature=related
> http://www.youtube.com/watch?v=6MgGtIWJoPc&feature=related
>
>
>
> Jews May Steal from Non-Jews Baba Mezia 24a . If a Jew finds an object
> lost by a Gentile ("heathen, nonjew") it does not have to be returned.
> (Affirmed also in Baba Kamma 113b).
>
> Sanhedrin 76a . God will not spare a Jew who "marries his daughter to
> an old man or takes a wife for his infant son or returns a lost article
> to a Cuthean.(GENTILE that means me and probably you).."
>
>
> Jews May Steal from Non-Jews Baba Mezia 24a . If a Jew finds an object
> lost by a Gentile ("heathen") it does not have to be returned.
> (Affirmed also in Baba Kamma 113b).
>
> Sanhedrin 76a . God will not spare a Jew who "marries his daughter to
> an old man or takes a wife for his infant son or returns a lost article
> to a Cuthean...gentile"
>
>
>
> Yeah well don't blame police, DEFENCE PERSONNEL,CIVILIAN AUTHORITIES ,
> they
> are just doing their job.
>
>
>
> ABOUT TIME YOU SORTED THE SHEEP FROM THE GOATS AND USED YOUR VOTE.
>
>
>
> U NO WHAT U R SO DONT VOTE AGAINST YOURSELF. VOTE FOR YOUR BEST INTERESTS
> AND TO DO THAT
>
> U HAVE TO NO WHAT U R..AND WHAT  THE PERSON U R VOTING FOR IS.
>
>
>
> "Love Europe, Hate the EU" <eu_fo@yahoo.co.uk> wrote in message
> news:8adbfa74-6fa0-4b60-9b28-23be2a5813c8@z41g2000yqz.googlegroups.com...
>
> Immigration: The Full Story of the Immigrants Who Opened the
> Floodgates
>
> The Culture of Critique reviewed by Stanley Hornbeck
>
> In The Culture of Critique, Evolutionary Psychologist Professor Kevin
> MacDonald advances a carefully researched but extremely controversial
> thesis: that certain 20th century intellectual movements - largely
> established and led by Jews - have changed European societies in
> fundamental ways and destroyed the confidence of Western man. He
> claims that these movements were designed, consciously or
> unconsciously, to advance Jewish interests even though they were
> presented to non-Jews as universalistic and even utopian. He concludes
> that the increasing dominance of these ideas has had profound
> political and social consequences that benefited Jews but caused great
> harm to gentile societies. This analysis, which he makes with
> considerable force, is an unusual indictment of a people generally
> thought to be more sinned against than sinning.
>
>
>
>
>
> http://en.wikipedia.org/wiki/The_Culture_of_Critique_series
>
> http://www.csulb.edu/~kmacd/books.htm
>
> http://www.kevinmacdonald.net/PrefacePPB.pdf
>
>
> The Culture of Critique is the final title in Prof. MacDonald's
> massive, three-volume study of Jews and their role in history. The two
> previous volumes are A People That Shall Dwell Alone and Separation
> and its Discontents, published by Praeger in 1994 and 1998. The series
> is written from a sociobiological perspective that views Judaism as a
> unique survival strategy that helps Jews compete with other ethnic
> groups. Prof. MacDonald, who is a psychologist at the University of
> California at Long Beach, explains this perspective in the first
> volume, which describes Jews as having a very powerful sense of
> uniqueness that has kept them socially and genetically separate from
> other peoples. The second volume traces the history of Jewish-gentile
> relations, and finds the causes of anti-Semitism primarily in the
> almost invariable commercial and intellectual dominance of gentile
> societies by Jews and in their refusal to assimilate. The Culture of
> Critique brings his analysis into the present century, with an account
> of the Jewish role in the radical critique of traditional culture.
>
> The intellectual movements Prof. MacDonald discusses in this volume
> are Marxism, Freudian psychoanalysis, the Frankfurt school of
> sociology, and Boasian anthropology. Perhaps most relevant from a
> racial perspective, he also traces the role of Jews in promoting multi-
> culturalism and Third World immigration. Throughout his analysis Prof.
> MacDonald reiterates his view that Jews have promoted these movements
> as Jews and in the interests of Jews, though they have often tried to
> give the impression that they had no distinctive interests of their
> own. Therefore Prof. MacDonald's most profound charge against Jews is
> not ethnocentrism but dishonesty - that while claiming to be working
> for the good of mankind they have often worked for their own good and
> to the detriment of others. While attempting to promote the
> brotherhood of man by dissolving the ethnic identification of
> gentiles, Jews have maintained precisely the kind of intense group
> solidarity they decry as immoral in others.
>
> Celebrating Diversity
>
> Prof. MacDonald claims that one of the most consistent ways in which
> Jews have advanced their interests has been to promote pluralism and
> diversity - but only for others. Ever since the 19th century, they
> have led movements that tried to discredit the traditional foundations
> of gentile society: patriotism, racial loyalty, the Christian basis
> for morality, social homogeneity, and sexual restraint. At the same
> time, within their own communities, and with regard to the state of
> Israel, they have often supported the very institutions they attack in
> gentile society.
>
> Why is this in the interests of Jews? Because the parochial group
> loyalty characteristic of Jews attracts far less attention in a
> society that does not have a cohesive racial and cultural core. The
> Jewish determination not to assimilate fully, which accounts for their
> survival as a people for thousands for years - even without a country
> - has invariably attracted unpleasant and even murderous scrutiny in
> nations with well -defined national identities. In Prof. MacDonald's
> view it is therefore in the interest of Jews to dilute and weaken the
> identity of any people among whom they live. Jewish identity can
> flower in safety only when gentile identity is weak.
>
> Prof. MacDonald quotes a remarkable passage from Charles Silberman:
> "American Jews are committed to cultural tolerance because of their
> belief - one firmly rooted in history - that Jews are safe only in a
> society acceptant of a wide range of attitudes and behaviors, as well
> as a diversity of religious and ethnic groups. It is this belief, for
> example, not approval of homosexuality, that leads an overwhelming
> majority of American Jews to endorse 'gay rights' and to take a
> liberal stance on most other so-called 'social' issues."
>
> He is saying, in effect, that when Jews make the diversity-is-our-
> strength argument it is in support of their real goal of diluting a
> society's homogeneity so that Jews will feel safe. They are couching a
> Jewish agenda in terms they think gentiles will accept. Likewise, as
> the second part of the Silberman quotation suggests, Jews may support
> deviant movements, not because they think it is good for the country
> but because it is good for the Jews.
>
> Prof. Silberman also provides an illuminating quote from a Jewish
> economist who thought that republicans had more sensible economic
> policies but who voted for the Democratic presidential candidate
> anyway. His reason? "I'd rather live in a country governed by the
> faces I saw at the Democratic convention than those I saw at the
> Republican convention." This man apparently distrusts white gentiles
> and voted for a racially mixed party even if its economic policies
> were wrong. What is good for Jews appears to come before what is good
> for the country.
>
> Earl Raab, former president of heavily Jewish Brandeis University
> makes the diversity argument in a slightly different way. Expressing
> his satisfaction with the prediction that by the middle of the next
> century whites will become a minority, he writes, "We have tipped
> beyond the point where a Nazi-Aryan party will be able to prevail in
> this country." He is apparently prepared to displace the people and
> culture of the founding stock in order to prevent the theoretical rise
> of an anti-Jewish regime. Prof. Raab appears to see whites mainly as
> potential Nazis, and is willing to sacrifice their culture and
> national continuity in order to defuse an imagined threat to Jews.
> This passage takes for granted the continued future existence of Jews
> as a distinct community even as gentile whites decline in numbers and
> influence.
>
> In the same passage, Prof. Raab continues by noting that, "We [Jews]
> have been nourishing the American climate of opposition to bigotry for
> about half a century. That climate has not yet been perfected, but the
> heterogeneous nature of our population tends to make it
> irreversible..." - just as it tends to make the ultimate displacement
> of European culture also irreversible.
>
> Prof. MacDonald traces the development of this diversity strategy to
> several sources. It is widely recognized that the German-Jewish
> immigrant Franz Boas (1858-1942) almost single-handedly established
> the current contours of anthropology, ridding it of all biological
> explanations for differences in human culture or behavior. Prof.
> MacDonald reports that he and his followers - with the notable
> exceptions of Margaret Mead and Ruth Benedict - were all Jews with
> strong Jewish identities: "Jewish identification and the pursuit of
> perceived Jewish interests, particularly in advocating an ideology of
> cultural pluralism as a model for Western societies, has been the
> 'invisible subject' of American anthropology."
>
> By 1915, Boas and his students controlled the American Anthropological
> Association and by 1926 they headed every major American university
> anthropology department. From this position of dominance they promoted
> the idea that race and biology are trivial matters, and that
> environment counts for everything. They completely recast anthropology
> so as to provide intellectual support for open immigration,
> integration, and miscegenation. They also laid the foundation for the
> idea that because all races have the same potential, the failures of
> non-whites must be blamed exclusively on white oppression. The
> ultimate conclusion of Boasian anthropology was that since environment
> accounts for all human differences, every inequality in achievement
> can be eliminated by changing the environment. This has been the
> justification for enormous and wasteful government intervention
> programs.
>
> The entire "civil rights" movement can be seen as a natural
> consequence of the triumph of Boasian thinking. Since all races were
> equivalent, separation was immoral. The color line also sharpened
> white self-consciousness in ways that might make whites more aware of
> Jewish parochialism. Thus it was, according to Prof. MacDonald, that
> Jews almost single-handedly launched the desegregation movement.
> Without the leadership of Jews, the NAACP might never have been
> established, and until 1975 every one of its presidents was a Jew.
> Prof. MacDonald reports that in 1917, when the black separatist Marcus
> Garvey visited NAACP headquarters, he saw so many white faces that he
> stormed out, complaining that it was a white organization.
>
> Prof. MacDonald concludes that the efforts of Jews were crucial to the
> "civil rights" transformation of America. He quotes a lawyer for the
> American Jewish Congress who claims that "many of these [civil rights]
> laws were actually written in the offices of Jewish agencies by Jewish
> staff people, introduced by Jewish legislators and pressured into
> being by Jewish voters."
>
> While the Boas school was promoting integration and racial
> equivalence, it was also critical of, in Prof. MacDonald's words,
> "American culture as overly homogeneous, hypocritical, emotionally and
> aesthetically repressive (especially with regard to sexuality).
> Central to this program was creating ethnographies of idyllic [Third-
> World] cultures that were free of the negatively perceived traits that
> were attributed to Western culture."
>
> The role of the anthropologist became one of criticizing everything
> about Western society while glorifying everything primitive. Prof.
> MacDonald notes that Boasian portrayals of non-Western peoples
> deliberately ignored barbarism and cruelty or simply attributed it to
> contamination from the West. He sees this as a deliberate attempt to
> undermine the confidence of Western societies and to make them
> permeable to Third World influences and people. Today, this view is
> enshrined in the dogma that America must remain open to immigration
> because immigrants bring spirit and energy that natives somehow lack.
>
> Authoritarian Personalities
>
> In order to open European-derived societies to the immigration that
> would transform them, it was necessary to discredit racial solidarity
> and commitment to tradition. Prof. MacDonald argues that this was the
> basic purpose of a group of intellectuals known as the Frankfurt
> School. What is properly known as the Institute of Social Research was
> founded in Frankfurt, Germany, during the Weimar period by a Jewish
> millionaire but was closed down by the Nazis shortly after they took
> power. Most of its staff emigrated to the United States and the
> institute reconstituted itself at UC Berkeley. The organization was
> headed by Max Horkheimer, and its most influential members were T.W.
> Adorno, Erich Fromm, and Herbert Marcuse, all of whom had strong
> Jewish identities. Horkheimer made no secret of the partisan nature of
> the institute's activities: "Research would be able here to transform
> itself directly into propaganda," he wrote. (Italics in the original.)
>
> Prof. MacDonald devotes many pages to an analysis of The Authoritarian
> Personality, which was written by Adorno and appeared in 1950. It was
> part of a series called Studies in Prejudice, produced by the
> Frankfurt school, which included titles like Anti-Semitism and
> Emotional Disorder. The Authoritarian Personality was particularly
> influential because, according to Prof. MacDonald, the American Jewish
> Committee heavily funded its promotion and because Jewish academics
> took up its message so enthusiastically.
>
> The book's purpose is to make every group affiliation sound as if it
> were a sign of mental disorder. Everything from patriotism to religion
> to family - and race - loyalty are signs of a dangerous and defective
> "authoritarian personality." Because drawing distinctions between
> different groups is illegitimate, all group loyalties - even close
> family ties! - are "prejudice." As Christopher Lasch has written, the
> book leads to the conclusion that prejudice "could be eradicated only
> by subjecting the American people to what amounted to collective
> psychotherapy - by treating them as inmates of an insane asylum."
>
> But according to Prof. MacDonald it is precisely the kind of group
> loyalty, respect for tradition, and consciousness of differences
> central to Jewish identity that Horkheimer and Adorno described as
> mental illness in gentiles. These writers adopted what eventually
> became a favorite Soviet tactic against dissidents: Anyone whose
> political views were different from theirs was insane. As Prof.
> MacDonald explains, the Frankfurt school never criticized or even
> described Jewish group identity - only that of gentiles: "behavior
> that is critical to Judaism as a successful group evolutionary
> strategy is conceptualized as pathological in gentiles."
>
> For these Jewish intellectuals, anti-Semitism was also a sign of
> mental illness: They concluded that Christian self-denial and
> especially sexual repression caused hatred of Jews. The Frankfurt
> school was enthusiastic about psycho-analysis, according to which
> "Oedipal ambivalence toward the father and anal-sadistic relations in
> early childhood are the anti-Semite's irrevocable inheritance."
>
> In addition to ridiculing patriotism and racial identity, the
> Frankfurt school glorified promiscuity and Bohemian poverty. Prof.
> MacDonald sees the school as a seminal influence: "Certainly many of
> the central attitudes of the largely successful 1960s countercultural
> revolution find expression in The Authoritarian Personality, including
> idealizing rebellion against parents, low-investment sexual
> relationships, and scorn for upward social mobility, social status,
> family pride, the Christian religion, and patriotism."
>
> Of the interest here, however, is the movement's success in branding
> ancient loyalties to nation and race as mental illnesses. Although he
> came later, the French-Jewish "deconstructionist" Jacques Derrida was
> in the same tradition when he wrote:
>
>    "The idea behind deconstruction is to deconstruct the workings of
> strong nation-states with powerful immigration policies, to
> deconstruct the rhetoric of nationalism, the politics of place, the
> metaphysics of native land and native tongue... The idea is to disarm
> the bombs... of identity that nation-states build to defend themselves
> against the stranger, against Jews and Arabs and immigrants..."
>
> As Prof. MacDonald puts it, "Viewed at its most abstract level, a
> fundamental agenda is thus to influence the European-derived peoples
> of the United States to view concern about their own demographic and
> cultural eclipse as irrational and as an indication of
> psychopathology." Needless to say, this project has been successful;
> anyone opposed to the displacement of whites is routinely treated as a
> mentally unhinged "hate-monger," and whenever whites defend their
> group interests they are described as psychologically inadequate. The
> irony has not escaped Prof. MacDonald: "The ideology that
> ethnocentrism was a form of psychopathology was promulgated by a group
> that over its long history had arguably been the most ethnocentric
> group among all the cultures of the world."
>
> Immigration
>
> Prof. MacDonald argues that it is entirely natural for Jews to promote
> open immigration. It brings about the "diversity" Jews find comforting
> and it keeps America open to persecuted co-religionists throughout the
> world. He says Jews are the only group that has always fought for mass
> immigration; a few European ethnic organizations have made sporadic
> efforts to make it easier for their own people to come, but only Jews
> have consistently promoted open borders for all comers. Moreover,
> whatever disagreements they may have had on other issues, Jews of
> every political persuasion have favored high immigration.
>
> This, too, goes back many years, and Prof. MacDonald traces in
> considerable detail the sustained Jewish pro-immigration effort.
> Israel Zangwill, author of the eponymous 1908 play The Melting Pot,
> was of the view that "there is only one way to World Peace, and that
> is the absolute abolition of passports, visas, frontiers, custom
> houses..." He was nevertheless an ardent Zionist and disapproved of
> Jewish intermarriage.
>
> Although the statue of liberty, properly known as Liberty Enlightening
> the World, was a gift to the United States from France as a tribute to
> American political traditions, the sonnet by the Jewish Emma Lazarus
> helped change it into a symbol of immigration. Affixed to the base of
> the statue several decades after its construction, the poem welcomes
> to America "huddled masses yearning to breath free/The wretched refuse
> of your teeming shore."
>
> Prof. MacDonald has discovered that implausible arguments about
> diversity being a quintessentially American strength have been made by
> Jews for a long time. He reports that in 1948 the American Jewish
> Committee was urging Congress to believe that "Americanism is the
> spirit behind the welcome that America has traditionally extended to
> people of all races, all religions, all nationalities." Of course,
> there had never been such a tradition. In 1952, the American Jewish
> Congress argued in hearings on immigration that "our national
> experience has confirmed beyond a doubt that our very strength lies in
> the diversity of our peoples." This, too, was at a time when U.S.
> immigration law was still explicitly designed to maintain a white
> majority.
>
> It is often said that when the old immigration policy was scrapped in
> 1965, scarcely anyone knew, and no one predicted, that the new law
> would change the racial makeup of the country. Prof. MacDonald
> disputes this, arguing that this had been the objective of Jewish
> groups from the beginning.
>
> Prof. MacDonald finds that Jews have been the foremost advocates of
> immigration in England, France, and Canada, and that Jewish groups
> were the most vocal opponents of independence for Quebec. Australian
> Jews led the effort to dismantle the "white Australia" policy, one
> reason for which was cited in an editorial in the Australian Jewish
> Democrat: "The strengthening of multi-cultural or diverse Australia is
> also our most effective insurance policy against anti-Semitism. The
> day Australia has a Chinese Australian Governor General I would feel
> more confident of my freedom to live as a Jewish Australian." Like
> Earl Raab writing about the United States, this Australian Jew is
> prepared to sacrifice the traditional culture, people, and identity of
> Australia to specifically Jewish interests. It would not be surprising
> if such an openly expressed objective did not have the opposite effect
> from the intended, and increase anti-Jewish sentiment.
>
> Jews and the Left
>
> It is well known that Jews have been traditionally associated with the
> left, and Prof. MacDonald investigates this connection in some detail.
> Historically it was understandable that Jews should support movements
> that advocated overthrowing the existing order. After emancipation,
> Jews met resistance from gentile elites who did not want to lose
> ground to competitors, and outsiders easily become revolutionaries.
> However, in Prof. MacDonald's view, Jewish commitment to leftist
> causes has often been motivated by the hope that communism,
> especially, would be a tool for combating anti-Semitism, and by
> expectation that universalist social solutions would be yet another
> way to dissolve gentile loyalties that might exclude Jews. The appeal
> of univeralist ideologies is tied to the implicit understanding that
> Jewish particularism will be exempt: "At the extreme, acceptance of a
> universalist ideology by gentiles would result in gentiles not
> perceiving Jews as in a different social category at all, while
> nonetheless Jews would be able to maintain a strong personal identity
> as Jews."
>
> Prof. MacDonald argues that Jews had specifically Jewish reasons for
> supporting the Bolshevik revolution. Czarist Russia was notorious for
> its anti-Semitic policies and, during its early years, the Soviet
> Union seemed to be the promised land for Jews: it ended state anti-
> Semitism, tried to eradicate Christianity, opened opportunities to
> individual Jews, and preached a "classless" society in which
> Jewishness would presumably attract no negative attention. Moreover,
> since Marxism taught that all conflict was economic rather than
> ethnic, many Jews believed it heralded the end of anti-Semitism.
>
> Prof. MacDonald emphasizes that although Jewish Communists preached
> both atheism and the solidarity of the world's working people, they
> took pains to preserve a distinct, secular Jewish identity. He reports
> that Lenin himself (who had one Jewish grandparent) approved the
> continuation of an explicitly Jewish identity under Communism, and in
> 1946 the Communist Party of the United States voted a resolution also
> supporting Jewish peoplehood in Communist countries. Thus, although
> Communism was supposed to be without borders or religion, Jews were
> confident that it would make a place for their own group identity. He
> writes that despite the official view that all men were to be
> brothers, "very few Jews lost their Jewish identity during the entire
> soviet era."
>
> Jewish Communists sometimes betrayed remarkable particularism. Prof.
> MacDonald quotes Charles Pappoport, the French Communist leader: "The
> Jewish people [are] the bearer of all the great ideas of unity and
> human community in history... The disappearance of the Jewish people
> would signify the death of humankind, the final transformation of man
> into a wild beast." This seems to attribute to Jews an elite position
> incompatible with "unity and human community."
>
> Prof. MacDonald argues that many Jews began to fall away from
> Communism only after Stalin showed himself to be anti-Semitic. And
> just as Jews had been the leading revolutionaries in anti-Semitic pre-
> Revolutionary Russia, Jews became the leading dissidents in an anti-
> Semitic Soviet Union. A similar pattern can be found in the imposed
> Communist governments of Eastern Europe, which were largely dominated
> by Jews. The majority of the leaders of the Polish Communist Party,
> for example, spoke better Yiddish than Polish, and they too maintained
> a strong Jewish identity. After the fall of Communism many stopped
> being Polish and emigrated to Israel.
>
> Prof. MacDonald writes that in Bela Kun's short-lived 1919 Communist
> government of Hungary, 95 percent of the leaders were Jews, and that
> at the time of the 1956 uprising Communism was so closely associated
> with Jews that the rioting had almost the flavor of a pogrom. He
> argues that in the United States as well, the hard core among
> Communists and members of Students for a Democratic Society (SDS) was
> mainly Jewish. Here, too, a revolutionary, atheist, and universalist
> world-view was fully compatible with strong identification as Jews.
> Prof. MacDonald quotes from a study of American leftists:
>
> "Many Communists, for example, state that they could never have
> married a spouse who was not a leftist. When Jews were asked if they
> could have married Gentiles, many hesitated, surprised by the
> question, and found it difficult to answer. Upon reflection, many
> concluded that they had always taken marriage to someone Jewish for
> granted." Their commitment as Jews was even more fundamental and
> unexamined than their commitment to the left.
>
> Prof. MacDonald reports that many American Jews also abandoned
> Communism as it became increasingly anti-Semitic. For a large number,
> the Soviet Union's severing of diplomatic ties with Israel during the
> 1967 war was the last straw. A former SDS activist no doubt spoke for
> many when he explained, "If I must choose between the Jewish cause and
> a 'progressive' anti-Israel SDS, I shall choose the Jewish cause. If
> barricades are erected, I will fight as a Jew." According to Prof.
> MacDonald, American neoconservatism can also be described as a surface
> shift in external politics that leaves the more fundamental commitment
> to Jewish identity unchanged. Thus, former leftists abandoned an
> ideology that had turned against Israel and refashioned American
> conservatism into a different movement, the one unshakable theme of
> which was support for Israel. Neoconservatives also support high
> levels of immigration and were active in excluding white racial
> identification from the "respectable" right.
>
> Objections
>
> There are many possible objections to Prof. MacDonald's thesis. The
> first is that it is largely built on the assumption that Jews are
> dishonest. It is always risky to assume one understands the motives of
> others better than they do themselves. Jews have traditionally thought
> of themselves as a benevolent presence, even as a "light unto the
> nations" or a "chosen people." This is echoed today in the Jewish
self
> image as champions of the excluded and the oppressed. Most of the time
> what passes for "social justice" has the effect of undermining the
> traditions and loyalties of gentile society, but are Jews deliberately
> undermining these things rather than righting what they perceive to be
> wrongs?
>
> Prof. MacDonald concedes that many Jews are sincere in their support
> for liberal causes, but then escalates his indictment by arguing that
> "the best deceivers are those who deceive themselves." In other words,
> many Jews who are actually working for Jewish interests have first
> convinced themselves otherwise. A Jew who mainly wants America to
> become less white may also have convinced himself that America
> benefits from a multitude of cultures. Having convinced himself he can
> more effectively convince others.
>
> Many Jews, Prof. MacDonald argues, are not even conscious of the
> extent to which their Jewishness is central to their identities or
> their political views. He quotes Rabbi Abraham Joshua Heschel on his
> surprise at how passionately he embraced the Israeli side during the
> 1967 war: "I had not known how Jewish I was." This is an arresting
> statement from a man who was thought to be perhaps the greatest Jewish
> spiritual leader of his time. And whether or not it affects their
> politics, Jews certainly appear to have a very vivid sense of
> peoplehood. Prof. MacDonald quotes theologian Eugene Borowitz as
> saying,"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." Always to think in terms of "friends
> or foe" is no insignificant matter.
>
> Prof. MacDonald is therefore skeptical of Jewish disavowals: "Surface
> declarations of a lack of Jewish identity may be highly misleading."
> He notes that Jewish publications write about the power and influence
> of American Jews in language Jews would immediately denounce as "anti-
> Semitic" if used by gentiles. He agrees with Joseph Sobran, who has
> said "they want to be Jews among themselves but resent being seen as
> Jews by Gentiles. They want to pursue their own distinct interests
> while pretending that they have no such interests..."
>
> Prof. MacDonald argues that the success of Jewish-led intellectual
> movements has been possible only because their Jewish character was
> hidden. If multi-culturalism or mass immigration or The Authoritarian
> Personality had been promoted by Orthodox Jews in black coats the
> Jewish element would have been clear. Prof. MacDonald writes that in
> fact, "the Jewish political agenda was not an aspect of the theory and
> the theories themselves had no overt Jewish content. Gentile
> intellectuals approaching these theories were therefore unlikely to
> view them as aspects of Jewish-gentile cultural competition or as an
> aspect of a specifically Jewish political agenda." Prof. MacDonald
> also claims that Jews have often tried to conceal the Jewish character
> of an intellectual movement by recruiting token gentiles for visible
> positions as spokesmen. He writes that this tactic was so common in
> the American Communist Party that gentiles often saw through it and
> resigned.
>
> But how can motives ever be completely known? Prof. MacDonald sets a
> difficult test: "The best evidence that individuals have really ceased
> to have a Jewish identity is if they choose a political option that
> they perceive as clearly not in the interest of Jews as a group. In
> the absence of a clearly perceived conflict with Jewish interests, it
> remains possible that different political choices among ethnic Jews
> are only differences in tactics for how best to achieve Jewish
> interests."
>
> This standard may seem unduly harsh - until it is applied to white
> gentiles. Third-World immigration, affirmative action, anti-
> discrimination laws, and forced integration are clearly not in the
> interests of whites, yet many whites embrace them, thus demonstrating
> how completely they have abandoned their racial identity.
>
> Finally, Prof. MacDonald raises the disturbing possibility that some
> Jews, because of centuries of conflict with gentiles, actively hate
> gentile society and consciously wish to destroy it: "a fundamental
> motivation of Jewish intellectuals involved in social criticism has
> simply been hatred of the gentile-dominated power structure perceived
> as anti-Semitic." He describes the 19th century German-Jewish poet
> Heinrich Heine as "using his skill, reputation and popularity to
> undermine the intellectual confidence of the established order."
>
> In defense of this highly provocative view, Prof. MacDonald quotes
> Benjamin Disraeli on the effects of centuries of Jewish-gentile
> relations on Jews: "They may have become so odious and so hostile to
> mankind as to merit for their present conduct, no matter how
> occasioned, the obloquy and ill-treatment of the communities in which
> they dwell and with which they are scarcely permitted to mingle."
>
> Apart from any questions of motives, however, is the question of
> numbers. Jews are a tiny minority in the United States and within that
> minority there is disagreement even on matters that clearly affect
> Jews. How can Jews possibly be responsible for dramatic changes in the
> intellectual landscape? In Prof. MacDonald's view, the explanation
> lies in the intelligence, energy, dedication, and cohesiveness of
> Jews. He attributes a great deal to the average IQ of Jews - at 115, a
> full standard deviation above the white gentile average - and to
> "their hard work and dedication, their desire to make a mark on the
> world, and their desire to rise in the world, engage in personal
> promotion, and achieve public acclaim..." He also believes Jews have
> worked together unfailingly on any question they consider necessary
> for survival: "Intellectual activity is like any other human endeavor:
> Cohesive groups outcompete individual strategies." He notes that there
> has never been a time when large numbers of white Americans favored
> non-white immigration; it was a cohesive, determined minority that
> beat down the disorganized resistance of the majority.
>
> Prof. MacDonald believes that because of the effectiveness of some
> Jews, it was not even necessary that most Jews actively support anti-
> majoritarian movements, but that Jewish activity was still decisive.
> As he puts it, "Jewish-dominated intellectual movements were a
> critical factor (necessary condition) for the triumph of the
> intellectual left in late twentieth-century Western societies." This,
> of course, can never be tested, but there can be no doubt that
> American Jews have had a disproportionate effect on the American
> intellect. Prof. MacDonald quotes Walter Kerr, writing in 1968, to the
> effect that "what has happened since World War II is that the American
> sensibility has become part Jewish, perhaps as much Jewish as it is
> anything else... The literate American mind has come in some measure
> to think Jewishly."
>
> Aside from the question of whether Prof. MacDonald is right is the
> further question of what difference it makes if he is right. If
> correct, his thesis certainly sheds light on the rapidity with which
> whites lost their will. Just a few decades ago whites were a confident
> race, proud of their achievements, convinced of their fitness to
> dominate the globe. Today they are a declining, apologetic people,
> ashamed of their history and not sure even of their claim to lands
> they have occupied for centuries. It is very rare for fundamental
> concepts to be stood on their heads in the course of just a generation
> or two, as has happened with thinking about race. Such speed suggests
> there has been something more than natural change.
>
>
> Originally appeared in American Renaissance, June 1999, issue 54
> entitled 'Cherchez le Juif.' Stanley Hornbeck is the pen name of a
> Washington, DC area businessman. Kevin MacDonald, The Culture of
> Critique: An Evolutionary Analysis of Jewish Involvement in Twentieth-
> Century Intellectual and Political Movements, Praeger (1998) $65.00,
> 379 pp.
>
> http://www.amazon.com/Culture-Critique-Evolutionary-Twentieth-Century-
> Intellectual/dp/0759672229/ref=pd_bbs_sr_1?
> ie=UTF8&s=books&qid99578  633&sr=8-1
>
> PDF:
> www.prometheism.net/library/CultureOfCritique.pdf
>
> http://www.kevinmacdonald.net/Blog.htm
>
>
> So, Who are the 'Jews'?
>
> While this list may never be complete, it will cover most of the
> jewish names one is likely to encounter in everyday Western life.
> Unlike many gentile names, there is such a thing as a 'Jewish name.'
> Many Jewish persons can be recognized as being Jewish by their
> surname  [last name], although not always--some Jews are adopted, or
> their  forebears changed the family surname, or their surname simply
> does not  appear Jewish.
>
> Here are the most common Jewish names likely to be encountered:
>
> -Names ending in "-berg" (Goldberg, Weinberg, etc.)
>
> -Names ending in "-man" (Goldman, Lightman, etc.)
>
> -Names ending in "-stein" (Einstein, Perlstein, etc.)
>
> -Names that sound "precious" (Gold, Silver, Diamond, Ruby
> (Rubenstein)  etc.)
>
> -Names ending in "-ler" (Adler, Midler, etc.)
>
> -Names ending in "-ner" (Asner, Lardner, etc.)
>
> -Names ending in "-lin" (Gitlin, Sheindlin, etc.)
>
> -Names ending in "-band" (Miliband, Goldband, etc.)
>
> -Names ending in "-witz" (Horowitz, Rabinowitz, etc.) or "-
> itz"  (Kravitz, etc.)
>
> -Names ending in "-baum" (Teitelbaum, Metzenbaum, etc.)
>
> -Names ending in "-off" (Chartoff, Berkhoff, etc.)
>
> -Names ending in "-nik" (Resnik, Mitnik, etc.)
>
> -Names ending in "-thal" (Blumenthal, Rosenthal, etc.)
>
> -Names ending in "-ling" (Spelling, Sperling, etc.)
>
> -Names ending in "-sky" (Barshefsky, Linsky, etc.)
>
> -Names ending in "-farb" (Himmelfarb, Goldfarb, etc.)
>
> -Names ending in "-feld" (Seinfeld, Rosenfeld, etc.)
>
> -Names ending in "-stone" (Wellstone, Firestone, etc.)
>
> -Some, but certainly not all, names ending in "-son" (Abelson,
> Josephson, etc.)
>
> -Surnames that sound "Biblical," e.g., David, Joseph, Abram or
> Abraham, Moses, Benjamin, Isaac, etc.
>
> Some other names commonly used by jewish immigrants:
>
> -Miller -Davis -Ross -Lewis -Roth -Morris -Davidson -Green -Wolf  -
> Newman -Gross -Harris -Sherman -Myers -Mayer -Jacobs -Aaron -Michael  -
> Hirsch -Raphael -Tobias -Levy -Brand -Cohen -Kaplan -Weiss -Nathan  -
> Leo -Levine -Simon -Levin -Samuel -Falk -Wise -Gottfried -Gottlieb  -
> Mann -Mathis -May -Mars -Marx -Marks -Saul -Gould -Fink -Loeb -Loew  -
> Rubin -Stern -Shapiro -Klein -Cohn -Singer -Frank -Schwartz -Rich  -
> Kahn -Kramer
>
> http://www.natvan.com/who-rules-america www.iamthewitness.com
> www.judicial-inc.biz www.jewwatch.com www.davidduke.com
>
>
>
>
>
>  Israeli stats
>  http://www.ifamericansknew.org/
>
> What you need if going to you tube
>
> http://get.adobe.com/flashplayer/
>
> http://get.adobe.com/shockwave/
>
> And if you r still using IE6 it might not pick up so use mozilla.
>
>
>
> http://www.adelaideinstitute.org/
>
>
>
>  Israeli stats
>  http://www.ifamericansknew.org/
>
> True Torah Jews Against Zionism
> http://www.jewsagainstzionism.com/
>
>
>
>
>
> The Resolution instructs the Obama Administration to prevent further
> consideration of the Goldstone Report (as it is informally known) in
> any international body. For Congress to do so, without a hearing where
> Judge Goldstone can testify and based upon a Resolution rife with
> factual errors, makes a mockery of assertions by the United States
> that fundamental protections of human rights laws law apply equally to
> all. It leaves the United States, and especially Congress, without a
> thread of moral authority.
>
> This Resolution is a rush to judgment. It is a rush to judgment made
> on the basis of serious factual errors and mischaracterizations of the
> Goldstone Report. The Goldstone Report documents in a dispassionate
> and even-handed manner "violations of international human rights and
> humanitarian law and possible war crimes and crimes against humanity"
> committed by all parties prior to, during, and after Israel's assault
> on the occupied Gaza Strip in December 2008-January 2009.
>
> The text of the Resolution is directly at odds with the actual mandate
> of the Fact-Finding Mission and its report. The Resolution asserts
> that the mandate of the Fact Finding Mission was aimed only at Israeli
> violations of the laws of war. This is a blatant lie. In a letter to
> the House Committee on Foreign Affairs, Judge Goldstone states that
> the mandate he "demanded and received clearly included rocket and
> mortar attacks on Israel and as the report makes clear was so
> interpreted and implemented."
>
> The Resolution claims that the Goldstone Report "repeatedly downplayed
> or cast doubt upon" allegations of Hamas committing war crimes. In
> fact, however, it examined Palestinian militants rocket and mortar
> fire into Israel and concluded that "these attacks constitute
> indiscriminate attacks upon the civilian population of southern Israel
> and that where there is no intended military target and the rockets
> and mortars are launched into a civilian population, they constitute a
> deliberate attack against a civilian population. These acts would
> constitute war crimes and may amount to crimes against humanity."
>
> It is likewise with the spurious claim in the Resolution that the
> report "denied Israel the right to self-defense." The Goldstone report
> examined the conduct of the party's conduct of the war and not the
> right of Israel to use military force. As Judge Goldstone said,
> "Israel's right to use military force was not questioned."
>
> The United States provides $3 billion for weapons and military
> equipment every year to Israel. The Goldstone Report concluded that "
> grave breaches of the Fourth Geneva Convention were committed by
> Israeli forces in Gaza: willful killing, torture or inhuman treatment,
> willfully causing great suffering or serious injury to body or health,
> and extensive destruction of property, not justified by military
> necessity and carried out unlawfully and wantonly. " In these
> circumstances the United States has a special responsibility to insure
> that serious investigations are undertaken of the use of the weapons
> it supplies. Congress should not be blocking such an investigation.
>
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