Here is an interview Alex did back in March 2017 with Pilleater (of Asian-Aryanism troll fame) and Robert Stark of The Stark Truth.
Here is an interview Alex did back in March 2017 with Pilleater (of Asian-Aryanism troll fame) and Robert Stark of The Stark Truth.
Instead I want to reflect on what the city means as a symbol, and consider how some very ‘Parisian’ currents of thought have led innocents directly to this slaughterhouse.
Now, a bit about the title of this essay. In French “Bad Faith” is mauvaise foi, an expression which is more than capable of serving as a double or even triple entendre. It refers to both the “bad faiths” of Islam, the primary religion of French immigrants, and of Liberalism, the poisonous secular faith of France and the West in general. But mauvaise foi also has an additional existentialist sense, the one employed by Jean-Paul Sartre and Simone de Beauvoir to describe a situation in which societal pressures cause a person or state to act ‘inauthentically.’ This idea of us ‘acting inauthentically’ was recently expressed by Richard Spencer in his adeptly titled NPI conference speech, “Becoming Who We Are.”
|Panic attack: the boulevard of broken dreams.|
For us, the whole of the post-WWII world is about instilling inauthentic patterns of communication between peoples and groups. Political correctness is one outward manifestation of such a system of control, which produces inward censuring of speech and action. Non-European immigration and integration, that is, the pushing together of divergent races, is a physical aspect of inauthenticity as it produces inorganic communities.
As Alain de Benoit writes:
“Ancient democracy was based on the idea of organic community; modern democracy, as an heir to Christianity and the philosophy of the Enlightenment, on the individual. The meaning of the words ‘city,’ ‘people,’ ‘nation,’ and ‘liberty’ radically changes from one model to another.”
Benoist, The Problem of Democracy, p.28.
De Benoist is not entirely correct in his overarching assessment of Christianity. Protestantism is individualistically inclined, not Catholicism. The Enlightenment and the Liberalism that derived from Protestantism represented a break with Catholic social and political organization. Another point of reference for the opposing universalisms of Liberalism and Islam is Samuel Huntington’s Clash of Civilizations thesis, which will no doubt become an increasingly used tool of semi-superficial analysis of the recent happenings.
|Napoleon’s exotic mameluke bodyguard.|
For the English, the presence of heterodox elements within their social order has always been justified in utilitarian terms: e.g. the Jews were beneficial to economic growth, Blacks from the Caribbean were needed for labour. For the French, however, the justification for “the Other” has long been a moralizing one: i.e. Jews and Muslims may become Frenchmen and adopt the universal Enlightenment values of liberty, equality and fraternity.
It is this moralizing tendency – “neither Jew nor Gentile, all are one in égalité” – by which the French attempted, via a moral crusade, to turn “the Other” into an image of themselves, without realizing that in the exchange they themselves would be changed by groups who rejected their open society principles – praise be to Allah!
Existentialism was extremely concerned with the notion of “the Other.” This stemmed from Enlightenment thinking, which proceeded from the individual to those beyond the self, rather than conceptualizing the subject as part of a collective. In Liberalism there was “self” and “other,” and mutual interests, which could be facilitated through the market, with nothing more existing outside this rationalized exchange of common interest, except épater la bourgeoisie or épater.
Sartre criticized the modern mass of “alienated humanity” with his concept of seriality:
“the series is a gathering of men in which every man is alone because he is interchangeable with every other man.”
Another way he viewed it was as a “unity based upon separation,” not just separation from each other, but an internal separation in which one is alienated from one’s own being. Alain Badiou, the Marxist philosopher, used this concept in for his formulation aimed at promoting class consciousness:
“How can men who have been passively brought together in their impotence and separation by large social collectives suddenly call into being an active unity in which they recognize one another? It is worth noting that Sartre borrowing an expression from Andre Malraux, calls this event an apocalypse. The apocalypse means that the series dissolves into a fused group.”
Actually Malraux’s “apocalypse” is rooted in real historical revolution, coming from his lyric poem L’Espoir (Hope), about the Spanish Civil War, where he celebrated the men who fought to “organize the apocalypse” on the left-wing or Republican side.
This apocalyptic inference from the Left was brought into French intellectual discourse by the expat Spanish novelist, Juan Goytisolo, a critic of Franco, through his novel Landscapes after the Battle and his essay Paris, Capital of the Twenty-first Century? The Situationist Guy Debord, drew on Goytisolo for his own apocalyptic left-wing vision:
“the destruction of the European city, at least in symbolic terms, is a necessary prelude to the creation of a new society. This is why and how the prevailing atmosphere of Landscapes after the Battle moves from something like a comic apocalypse to something like the atmosphere after a terrorist attack…. Goytisolo has consistently described his primary literary motif as that of ‘betrayal’… which applies to his political convictions as well as his aesthetic method.” 
In this passage we see the bacillus of Europe – its BETRAYAL! Not the betrayal by the Jihadists, who have not betrayed our trust so much as taken advantage of our complacency and the Left’s need for an agent for their own treachery. Nor do we see a betrayal by the Jews, who are simply loyal to their own particularism and their strategies for maintaining their privileged positions. No, instead what we see here is the betrayal of Europe to these groups by Europeans!
In his book The Flaneur: A Stroll Through the Paradoxes of Paris, Edmund White an American expat homosexual details this destructive process:
“Goytisolo wrote of the slow de-Europeanization of the capital…He goes on to assert that the only way France can continue to function as a beacon of civilization, as anything more than a custodian of its great heritage, is by embracing the international, hybridized culture that is already thriving within the city limits.” (p.54)
White explained that at the time he was writing about, the 1980s, Paris had “become a cultural backwater” and that some gay friends he was staying with in May 1981 in the Arab quarter, had chosen that locale because “it was affordable but also because the location appealed to their progressive politics.” This helps to explain Michel Foucault and Jean Genet’s campaigning for the “rights” of Arab immigrants in 1971.
|One-way love for Arabs, Michel Foucault.|
From this it becomes clear that France, in its effete homosexual decadence, and dominated by the rise of the New Left with it obscurantist leanings and Jacobin politics of apocalypse and betrayal, has been the essential agent of its own atrocities.
Betrayal runs through French history, like a motif in a bad novel. In 1962 Charles de Gaulle betrayed the French people and the electorate by pulling out of Algeria in the face of international pressure and the stresses of an entirely winnable war. Over a million pied-noir colonists, left for France, and thousands were left stranded and slaughtered as a result.
At about the same time, a few million Arabs were allowed to immigrate into France. When an economic downturn occurred and Le Pen’s Front National ran on a platform of “France for the French” and only gained 15% of the national vote, this revealed the new terms of the arrangement – ethno-nationalism for “the Other,” but multiculturalism and ethno-masochism for us.
Is there any wonder why we see such a phenomenon as European youths joining ISIS, when all Western Civilization offers them is the hollow shell of the “open society” – the castrated shopping mall of consumer identity?
It was the French Revolutionary Third Estate that decided Sephardic Jews could become full citizens, but not Ashkenazi – they were included two years later. Following the Revolution, Paris henceforth became a bastion of “liberty, equality, and fraternity,” a place in which “justice reigns,” in which both innocent ‘Dreyfus’ Jews and guilty ‘Schwartzbard’ Jews could hope for preference under the law.
Napoleon went through Europe, acknowledged as the modern Cyrus, smashing the ghetto walls to bits and calling forth a Grand Sanhedrin with twelve questions for the Jewish elders in order to bring them into line with the Enlightenment values of individualism, anti-tribalism, and the Christian value of anti-usury.
The position of most post-Enlightenment thinkers, including Karl Marx, fifty years later, was that Jews could assimilate only by renouncing their Judaism. Of course, we know this did not happen, we know that the universalism of the revolutionary values was not heeded by this particularistic people, nor were the conditions against usury.
We know that after their ‘liberation,’ Jews came to dominate France economically: The Rothschilds, the Meniers, the Cernuschis, the Camondos, the Pereires, the Foulds, the Cahen d’Anvers, the Dreyfusard. All these maintained close business and financial ties, intermarrying and becoming the new Aristocracy of the Bourgeoisie Revolution, floating loans to the French government for its lost wars against the English and the Prussians.
We know that today there are countless Jewish organizations in France and that Jewish solidarity and ethnic networking has never dissipated. 40% of French Jews are officially affiliated to a synagogue or to a Jewish organization – so much for universalism swallowed by the rest of France!
This is the France that defends the tasteless antagonizing of Charlie Hebdo as “humorous” and “an expression of free speech,” while censoring a real comedian Dieudonne because the target of his comedy is Jews, rather than Muslims.
This is the France that ignored Dominique Venner, a true patriot, who killed himself in Notre Dame in protest against this wave of massive non-European immigration that would create jihad on the streets of Paris! (Vindicated!) The sordid media, of course, distorted his suicide as a protest against gay marriage.
This France is the place, where nearly 40% of the people and all the intellectuals voted Communist in the 1960s, the scene of Situationist student revolts, with chants of “Marx, Mao, Marcuse” that thankfully dissolved into the politics of intellectual obscurantism and the intellectualist drivelings of Lacan, Derrida and Baudrillard.
|1968, before France insourced its anarchy from the Third World.|
The same “Liberal,” “tolerant” France that rolls out the red carpet to terrorists is the same creature that butchered not only members of the defeated Vichy Government, the so-called ‘collaborators,’ but also right-wing intellectuals such as Robert Braillach.
As Rémi Tremblay pointed out in these very pages:
“Thousands of French (estimates greatly vary; de Gaulle talks about 11,000 French Canadian historian Robert Rumilly 80,000, Robert Aron between 30,000 and 40,000) were murdered and executed while many were imprisoned in concentration camps in a purge similar to the one that followed the French Revolution of 1789.”
In response to women’s participation during la Résistance, de Gaulle, granted them the right to vote,. According to Wayne Northcutt and Jeffra Flaitz’s Women, Politics and the French Socialist Government, this led to an electoral shift towards the Left:
“Since their formal enfranchisement in 1944, the female electorate of France approximately 53 per cent of the voting population – has manifested a gradual shift to the left.”
It was also French women who had been the first white women to cross the colour bar with African Americans during and after WWI and French ‘colour-blindness’ that helped fill the American Negro’s head with ideas that aspired outside his station, and which he then brought back to America.
Quite simply, it was the French Revolution and the Declaration of the Rights of Man and the Citizen that set the modern tone for blind toleration and ethno-masochism, and which fired the ardour of the mutinous Haitians who sang La Marseillaise, as if it were one of their own chants to the Napoleonic troops sent to quell their race-based rebellion.
|Paris’s darling: Josephine Baker|
The France that suffered the outrage of November the 13th is also the abode of extreme capitalism and l’air du temps, with its fixation on “the Other.” It was in Paris that the fetishization of the Negro first began to hold sway, with le jazz hot and Josephine Baker, amongst many others, bringing, in the words of Edmund White, “a whiff of jungle air and an elemental strength and beauty to the tired showplace of Western Civilization.”
This is the France that has prosecuted Robert Faurisson for questioning aspects of the Holocaust and made intellectual inquiry into an historical event a criminal offense.
This is the France which was the first country to elect a Jewish head of State, Leon Blum in 1936. Blum also happened to be a “non-Zionist” member of the World Zionist Organization.
Count Stanislaus de Clermont-Tonnerre wisely argued:
“We must refuse everything to the Jews as a nation and accord everything to Jews as individuals… they should not be allowed to form in the state either a political body or an order. They must be citizens individually.”
But neither Jews nor Muslims operate in this “enlightened” way, and nor should we!
The problem is, of course, that France is experiencing a crisis of confidence in itself; its identity has been rocked by Revolutionary ideals from over two hundred years ago, leaving it with petty universalisms and moral platitudes. In times like these one should remember the Vichy government’s endorsement of Jean Giono’s “retour a la terre” (return to the soil), by which he hoped that France would rediscover “its pure and true face.” Let’s hope the apocalypse that is to come leaves enough of France for this vision to be realized.
 Badiou, Alain. Pocket Pantheon: Figures of Postwar Philosophy. London New York: Verso, 2009. Page 21.
 Hussey, Andrew. Paris Underground: Juan Goytisolo and the ‘Situationist’ City. Urban Space and Cityscapes: Perspectives from Modern and Contemporary Culture, Ed. Christoph Lindner. Routledge, New York, 2006, p. 86.
 Golsan, Richard J. Myths of Apocalypse and Renewal: Jean Giono and “Literary” Collaboration Vol. 27, No. 3, Issue 87: Special Issue: The Occupation pp. 17-35 Published by: University of Wisconsin Press, 1998. 26.
Alex is joined by Brandon Martinez of nonalignedmedia.com/ for an off-the-cuff and off-the-wall conversation about alternative media, the AltRight, the Jews and their misdirection and why Canada sucks.
Keith Preston of attackthesystem.com/ comes onto The Fascist Pigs to discuss Trump’s neocon turn with his attack on Syria. They discuss current geopolitics in light of Hardt and Negri’s book “Empire,” and contextualize it to Orwell’s 1984 “Theory and Practice of Oligarchical Collectivism” (((Emmanuel Goldstein played by Jared Kushner))) and other events and topics tangentially related to Cold War 2.0
Alex Fontana is back and joined by Colin Liddell of alternative-right.blogspot.com/ fame and glory along with recurring guest, the “untameable,” Bryan Christopher Sawyer – for a conversation about meme magic, the AltRight as a counter-culture, “reasonable anti-Semitism,” manlet nationalism and a host of other topics.
Originally Published at: http://alternative-right.blogspot.com/2016/08/the-racist-wink-race-in-clint-eastwoods.html
DiGeorgio: That’s one thing about our Harry. He doesn’t play any favorites, Harry hates everybody: Limeys, Micks, Hebes, fat dagos, niggers, honkies, chinks. You name it.
Chico: How’s he feel about Mexicans?
DiGeorgio: Ask him.
Harry: Especially Spics.
(Harry winks at Digeorgio as he walks off).
Dirty Harry (1971)
Slavoj Zizek has repeatedly made the seemingly contradictory point that Leftists should adopt “progressive racism” in order to counter racism. This would involve telling racist jokes that would produce “solidarity” by a communal sharing in obscenity. The joke and the laughter would effectively function as an assuaging mechanism to mask the very real and prescient tribal instincts, especially of whites whose countries are being invaded by a waves of foreign competitors.
The function of the racial joke for the ‘progressive racist’ is not to put down the Other, but rather to create a kind of Bakunian folk humor in which the otherness of the Other functions as a kind of post-modern grotesque realism. However, New Leftist political theorist Andrew Robinson sees potential dangers in this:
“The tendentialy resistant space of fan culture, by being displaced through repression, is turned into the pseudo-transgression of performative racism. At one level, racial abuse is transgressive (of liberal norms), but on another, it reproduces dominant structures (of underlying racism).
Such displays are similar to true carnival in their excess and expressiveness, but they ultimately uphold the transcendentalism of the in-group through transgressions which reinforce their privilege at the expense of an out-group… reactionaries and fascists are terrified of being overwhelmed by the ‘floods’ and ‘bodies’ of interpenetration with the other, though they must constantly return to the point of the threat of interpenetration so as to ward it off.”
What Robinson misses, and what Zizek and Dirty Harry both get, is that in-group hierarchies in a time of multiculturalism and multiracialism, when we have seen a two-term Black President of the United States, is no longer as racially valid as it once was. Hierarchies are much more fluid, and professional and class based, than racial. Even then, Robinson’s point about false transgressions is valid in some respects:
“Hierarchies were perhaps simpler in medieval times. We get into complexities today around the distinction between ‘true’ transgressions and those which repeat dynamics of the system at a deeper level. The system can use such ‘false’ transgressions to channel the carnivalesque into its own reproduction. Consider, for instance, how the transgressiveness of football culture has been displaced into the fascism of the EDL.”
Robinson, like most Leftists, gets it backwards. Rather than football culture being displaced by fascism, it is rather the historical movement of fascism being displaced (or rather ‘muted’ or ‘transfigured’) into the false transgressions of football culture.
Still the specter of white supremacy haunts Leftist imaginations. So much so that the mass appeal of brown racial humorists, like Russell Peters, has been more acceptable in our politically correct times than a white comedic counterpart. Although this too is rapidly changing, especially given a sampling of Comedy Central’s roasting of Shaquille O’Neil. When a white comedian can allude to ‘Shaq’ being a gorilla, the giant multimillionaire Negro can indulge in a full-bellied laugh at himself—at a joke that would likely offend most blacks.
Often when a joke pushes that politically correct line, the camera cuts to an audience member who resembles the recipient of the joke, laughing at it—”progressive racism” (freeze frame at 5:21 for the obvious Jew laughing at the Holocaust™ joke).
Shaq is part of the hierarchy of the Empire of Meaninglessness, the Empire of the Punch-line and the Slam Dunk Contest. The functions and irrationality of the market destroys and is destroying natural hierarchies between people at an unprecedented rate, helped along the way by the all-singing, all-dancing crap of the world of Tin Pan Alley and Hollywood.
Shaquille O’Neil’s social status destroys the stigma of black inferiority and invites other Blacks and even whites to not take themselves so seriously. The growing acceptability of White racial humor directed against Blacks and other ‘visible minorities’ is indicative of the totalizing monolithic egalitarian tendency of what David Richards calls ‘radical constitutionalism’ in American values. Hence in Franz Kafka’s short novel Amerika, the European Immigrant Karl, adopts the name Negro for himself, because despite representing the exploitation of the immigrant worker, it functions more broadly to describe the ‘negrofication’ of all identities below a certain professional or social status in America, and more generally still of the radical leveling of the democratic type as identified in Jose Ortega y Gasset’s mass man. The solidarity of American values is the dog-eat-dog individualism of WASP capitalism and utilitarianism, emblematic of so many of Clint Eastwood’s characters—“make my day,” as Ronald Reagan said.
Eastwood at 86 years old is something of a throwback, a dinosaur, an homage to White American virility, poise, confidence and coolness. His early roles in spaghetti westerns connected him with the historical frontiersman, but in this he was always a loner, a desperado, an outsider, an individualist…an American.
These roles also connected him to the cinematic tradition of self-proclaimed ‘white supremacist’ John Wayne and the ‘Eurocentric racism’ of John Ford. ‘Blondie’ and the rest of Eastwood’s portrayals were usually gunning down swarthier gangs in credulous retroactive acclamation of the triumph of the solitary white man. Later on Eastwood achieved superstar status for his role as the straight-talking ‘Dirty Harry,’ which solidified his image of Old Stock grit. Continuing with this image, Eastwood has caught some flak for some comments in a just published interview in Esquire magazine:
Esquire: Your characters have become touchstones in the culture, whether it’s Reagan invoking “Make my day” or now Trump … I swear he’s even practiced your scowl.
Eastwood: Maybe. But he’s onto something, because secretly everybody’s getting tired of political correctness, kissing up. That’s the kiss-ass generation we’re in right now. We’re really in a pussy generation. Everybody’s walking on eggshells. We see people accusing people of being racist and all kinds of stuff. When I grew up, those things weren’t called racist. And then when I did Gran Torino, even my associate said, “This is a really good script, but it’s politically incorrect.” And I said, “Good. Let me read it tonight.” The next morning, I came in and I threw it on his desk and I said, “We’re starting this immediately.”
Eastwood’s Gran Torino is “politically incorrect” in the same vein of the ‘racist wink,’ that is it is performative racism, Zizek’s “progressive racism.”
Eastwood’s Polish-American character in Gran Torino identifies with, and forms a self-sacrificing bond with, his South Asian neighbors, while simultaneously making racial slurs at their expense. Ironically, Eastwood’s character appreciates the communal values of his immigrant neighbors, while his own white ethnic Catholic family has succumbed to the individualism of Americanization.
In the end the self-sacrificing white man gives his most prized possession to his Asian neighbor and snubs his own family—in part because they have grown apart and see their relationship in materialistic terms, while discarding those values of family, community, kinship, homemaking and hard work, traditionally associated with white Catholic ethnics. But the image of the young Asian driving the American muscle car down the highway at the end of the film is inclusive of that group’s own impending Americanization.
The values that Eastwood’s real life son lists as those that his father imparted to him are not those that make a community:
“It’s an interesting time. My father’s definitely old-school. And he raised me with integrity—to be places on time, show up, and work hard.”
Rather these are the values that make an obedient and efficient worker. Still, Clint Eastwood can continue to cultivate the image of himself as a straight-talking tough guy, a real Reagan Republican, while the Empire of Meaninglessness laughs and sometimes winks its way to racial dispossession.
“The big tycoons lurk indeed as the ultimate driving force behind world-encompassing Anglo-American imperialism; nothing else. The great money-powers indeed financed the terrifying mass-homicides of the World War. The great money-powers have indeed, as owners of all great newspapers, woven the world into a web of lies. They have with satisfaction whipped up all lower passions, have diligently fostered the growth of present tendencies…” Gottfried Feder
Reading Martin Gilbert’s Churchill and the Jews: A Lifelong Friendship brought to mind that infamous article which Winston Churchill wrote in 1920, for a popular British Sunday newspaper, the Illustrated Sunday Herald, entitled “Zionism versus Bolshevism: A Struggle for the Soul of the Jewish People.” Gilbert devotes a small chapter to the essay, provoking me to write my objections to Churchill’s very biased argumentation in favour of Zionism.
Although there is some speculation as to whether Churchill was Jewish or part-Jewish himself—from his American mother—this is not overly relevant, as, by chapter four, Gilbert has already established Churchill’s tangled social and financial links to elite British Jews, stretching back to his father Lord Randolph Churchill, the Duke of Marlborough, who cultivated these relationships and passed them on to his son.
Winston was lavished with fine gifts by these Jews. For example, when he went to South Africa as a war correspondent during the Boer War (1899-1902), “Lord Rothschild gave him £150 and Cassel gave him £100: a total sum that was the annual income for many middle-class families” (Gilbert, p. 4) for his kit and provisions. Later, when Churchill wed, Cassel gave him the equivalent of $40,000 (in current values) as a gift. In 1906 Churchill spent the summer travelling Europe:
“His three hosts, Sir Ernest Cassel at Villa Cassel in the Swiss Alps, Lionel Rothschild driving in Italy, and Baron de Forest at Castle Eichstatt in Moravia, were all Jews.” (p. 13).
|Churchill patron: Lionel Rothschild|
Politically Churchill’s advocacy of Jewish interests began in 1904, when the Conservative Member of Parliament decided to change alliances to run on a Liberal ticket for Manchester North-West, “where a third of the electorate was Jewish.” (p. 7) In this Churchill was groomed for the specific function of being the gentile figurehead opposing the then Conservative government’s Aliens Bill, which was “aimed at curbing the influx of Jewish immigrants from Tsarist Russia.” (p. 7) Churchill criticised the Bill as an “appeal to insular prejudice against foreigners, to racial prejudice against Jews, and to labour prejudice against competition.” Churchill and the Jews were initially successful but a similar bill later passed.
Following this, Churchill was soon speaking in support of the Jewish Hospital Fund in Manchester, eulogising the Jewish spirit of tribalism in terms of “race and faith,” adding the advice that they “be good Jews.” (p. 15) A ‘good Jew’ presumably meant one who contributed to Churchill’s coffers.
In these two cases, we see Churchill criticising his own people for having ‘prejudice’ against foreigners, lambasting them for a legitimate fear of clannish competition, while shortly after, he lauds the Jews for their community spirit, possessed by the “guiding principle” of “their race and of their faith”—a clear double standard! If this consciousness of ‘race and faith’ arose amongst gentiles, Churchill would no doubt have declared such ‘provincial’ attitudes un-English, but amongst the Jews it was a cause of celebration, especially with regard to the idea of a Jewish homeland:
“The restoration to them of a centre of true racial and political integrity would be a tremendous event in the history of the world.” (p. 18)
One wonders how Churchill would have reacted to the demographic transformation of London into a multiracial zoo with no racial and political integrity, but one only needs to look to David Cameron—with his offshore accounts, policies of multiculturalism and mass immigration, and support for EU Federalism—to understand that Churchill is neither unique nor an abnormality in terms of ethno betrayal, personal opportunism and excessive philosemitism. Churchill stands out only as the prototype and best champion of the class of political Shabbos goy.
|Cartoon lamenting the 1911 Welsh Pogrom|
In 1911, when Churchill became Home Secretary, “Britain’s only pogrom” occurred in South Wales, with Welsh miners attacking Jewish businesses and property. Churchill promptly dispatched the army to quell the blue-collar, anti-Semitic revolt, winning for himself high praise amongst the Jewish community in Britain.
At the start of WWI Churchill intervened to help naturalise the son of the Austrian Zionist Theodor Herzl. During the war, as First Lord of the Admiralty, in charge of the navy, he recruited the Zionist, and future first President of Israel, Chaim Weizmann, as a chemical engineer to synthetically produce acetone, a solvent for naval explosives.
Significantly, Churchill was also the most prominent advocate in the British government for diverting men, ships, and materials to attack the Ottoman Empire, resulting in the ill-fated Gallipoli expedition. Gilbert alludes to Churchill’s ulterior motives in doing this, as it would help secure Palestine for Churchill’s Zionist friends. Arthur Balfour’s letter to the 2nd Baron Rothschild, “The Balfour Declaration,” confirmed the British government’s commitment to gifting the Jewish people another people’s homeland in exchange for their continued commitment to the British war effort, which included canvassing for American involvement in the war.
The Creel Committee, the advertising team that sold the American public the idea of entering the war on Britain’s behalf, despite the fact that Wilson won re-election on an anti-interventionist, “Peace without victory” ticket, certainly had its Jewish and Zionist elements. Certainty Jewish pressure mounted to get America involved. In the run-up to the American declaration of war in 1917, the Jewish financier Bernard Baruch left Wall Street to advise President Wilson on national defence, and, once war was declared, he was appointed Chairman of the War Industries Board in Wilson’s administration. Also, Sigmund Freud’s nephew Edward Bernays famously partook in the propaganda campaign to steer American involvement.
With the incentive of a Jewish homeland, international Jewry, Zionists, and those sympathetic to the cause, rallied to the Entente’s side. The German defeat was attributable, in large measure, to economic warfare. Historians—Allied, German, Nazi, and even recent Rothschild biographer Niall Ferguson—have at least somewhat endorsed the “stab in the back myth.” The fact that it is referred to as a ‘myth’ rather than a ‘theory,’ should be more than enough to raise questions of historical gatekeeping. Why ‘denial’ rather than ‘revision’?
America’s international financial oligarchy, the “Big Yids,” as Ezra Pound termed them, were already sided with the international financial oligarchy of the British Empire. The war already offered financial rewards in terms of speculation and the transfer of territories and resources, but the promise of a Jewish homeland held even greater sentimental, psychological, and tribal significance for the Jewish Diaspora. The alliance between Germany and the Ottoman Empire, therefore, may well have been the factor that proved fatal to the German Reich.
|National Socialist economist, Gottfried Feder|
The stab-in-the-back “myth” attests that Germany was betrayed in WWI internally by a cohort of Jews, republicans, and communists. Defeat culminated in civil war, the collapse of the autocratic government, and increased civil rights for Jews. Speciously missing from the historical record, as far as I know, is a well-researched account of economic warfare against the German Empire. The trade embargo is well known and expected, but missing is a history of war credit and bonds to Germany. Did credit dry up in lieu of increasing Jewish support for the Anglo-American powers? One inferred indication of this was the publication of German economist Gottfried Feder’s Manifesto for the Abolition of Interest Slavery (1919). Feder, who was one of the founders of the National Socialist German Workers’ Party, argued against “Mammonism” and framed the war in Evolian terms, speaking of a greater metaphysical struggle between ways of life:
“The World War is at its inmost core one of the biggest decisions in the evolutionary process of humanity in the struggle to decide whether in the future the Mammonistic-materialistic worldview or the socialistic-aristocratic worldview should determine the fate of the world.”
Clearly Churchill benefited greatly, financially and personally, from his relationships with wealthy Jews. This, combined with his unparalleled spearheading of Jewish political causes, can only lead to one conclusion, namely that Churchill was a political opportunist and gun for hire of Mammonism. In fact, Churchill’s very first platform as a junior Conservative minister was to protest against pogroms in Russia. His extreme concern with Jewish issues seems almost pathological, unless one accounts for the lining of his pockets.
The principal concept that must be imparted and understood with regard to the consciousness of Jews and their gentile apologists is the concept of a Jewish double standard, in effect giving them special status above the law. The concept of a Jewish double standard, found in the Torah, (Leviticus 25:37), corresponds to what Benjamin Nelson has labelled the Deuteronomic Double Standard. This allows Jews, specifically in relation to usury, to treat fellow Jews better than non-Jews. This is analogous to the distinction of brother vs. other, or, as Carl Schmitt put it, a well-defined “friend/ enemy” distinction.
Churchill grants Jews such a double standard, as can be observed in his famous article, “Zionism versus Bolshevism: A Struggle for the Soul of the Jewish People.” In that article, after first defining Bolshevism as a “Jewish movement,” Churchill then philosophises on the dual nature of the Jews as producing Christianity, to which he accredits “the whole of our existing civilisation,” while also producing the “anti-Christ” of Bolshevism:
“As if the gospel of Christ and the gospel of the Antichrist were destined to originate among the same people.”
Conveniently, Churchill disregards two essential truths. Firstly, Christianity, with its universalist principles, is the antithesis of Judaism, and secondly, there is the fundamental problem that Jews reject Christ. According to Christian logic, Judaism, with its double standards of tribalism, is effectively the Antichrist itself.
Churchill then pleas for individual rights for what is in effect a collectivist entity, ignoring the fact of Jewish tribalism:
“…his right to be judged on his personal merits and conduct.”
He underlines this contradiction by lauding the Jews, who:
“…dwelling in every country throughout the world, identify themselves with that country… I am an Englishman practising the Jewish faith.”
Again Churchill ignores the inherent tribalism of Judaism, as if the Jewish faith was just another Christian variation which owing to liberalism must be tolerated.
|Antisemitism, in its essence, is the refusal to apply individualist
standards to what is in fact a collectivist tribal entity.
Next are the ‘bad Jews’—the “International Jews”—who embrace Bolshevism and revolution. Churchill says most, if not all of them, have forsaken the faith of their forefathers, and divorced from their minds all spiritual hopes of a next world. However, here Churchill’s argument rests on either ignorance or wilful deception. As Emile Durkheim noted in his famed study Suicide, Jews have lower rates of suicide than both Catholics and Protestants. Thus is not due to a lack of faith in an afterlife, but rather because their religion is a “society”—a collective. Durkheim’s hypothesis is that suicide would be highest among single, Protestant men because these groups are less integrated & less regulated. The afterlife and the belief in the immortal soul are not features of the Jewish religion.
Churchill than lists a long account of the Bolshevik Jews:
“With the notable exception of Lenin, the majority of the leading figures are Jews.”
But, as Gilbert writes, “Neither Churchill nor his colleagues, nor the Jews, knew that Lenin’s paternal grandfather was a Jew.” Churchill also contradicts his earlier claim about the Bolshevik Jews abandoning the faith of their forefathers, when he notes:
“…in many cases Jewish interests and Jewish places of worship are excepted by the Bolsheviks from their universal hostility.”
The next section is a public declaration in favour of Zionism:
“Zionism offers a third sphere to the political conceptions of the Jewish race… to have the opportunity and the responsibility of securing for the Jewish race all over the world a home and a centre of national life.”
This begs the question why, if the Jews are given a home, must they remain in everyone else’s lands? Why do they get their cake and eat it too?
Churchill answers that next, saying that the size of Palestine cannot accommodate more than a few million Jews, but that the growth of such a state would be beneficial to the British Empire. Curiously, the Empire today has fallen and Israel continues to grow. Furthermore after the ‘good national Jew’ has his own homeland, what keeps him loyal and patriotic to his adoptive land if he first identifies as a Jew? “Dress British, think Yiddish,” as the proverb runs. Churchill praises Zionism in precisely these terms, because it would complicate or undermine Jewish loyalty to British interests:
“A Jewish national centre in Palestine… will also be a symbol of Jewish unity and the temple of Jewish glory.”
What would Churchill think of a symbol of Gentile unity and a temple of Gentile glory?
|“Never has so much been owed by so many to so few”…um, yeh.|