In light of the recent doxxing fiasco in which members of the Alt Lite, neo-Nazi fringe and far-Left came together to destroy the life of an internet broadcaster, it is time that we on the Alt Right had a conversation about anti-Semitism and other forms of scapegoating.
It is in human nature to scapegoat. We play tennis and score badly, so the racquet is to blame, or maybe the net, possibly the fuzz on those tennis balls from the new brand that we are not yet sure we like. Dinner turned out badly? Must be the chicken, or the stove. These scapegoats live with us because they are plausible, but only tell part of the story in some cases, which means the wrong thing is being blamed.
For example, it is perfectly possible that the stove is really bad, and that the chicken is not great. However, those things alone do not make a bad meal. We knew of those challenges before we started. Also, maybe the racquet is not so good, and the new balls have less bounce. But these things alone can be compensated for. Failures come from several factors, A + B + C, and to blame any subset of that group is to scapegoat.
Scapegoating screws us in two vital ways: we fail to solve our problem, and we create other problems by chasing after the wrong culprit, including the ugly fact that we deplete our energy and will to solve the problem in the miasma of disappointment and confusion that occurs after a non-solution excites the crowd. Scapegoats doom us to perpetuate problems and create new ones.
How do you determine when you are using a scapegoat? The simple test is to correct for the factor you think is to blame and then run the equation again. If you suspect that A is wrong in A + B + C, fix A, and then re-run the test. If you would still end up with failure, or at least still be most likely to fail, then A is a scapegoat, or a contributory cause misidentified as the whole cause.
For this reason, our test for anti-Semitism is this: If all Jews died tomorrow, would our problems cease to be?
Waking up in a world without a Jew would mean that many prominent Leftist figures would be gone, true; it would also mean that the Democratic party would lose its major group of donors, and that Palestinians would both have zero restriction on their movement and no one to target for terrorist attacks. But look what remains.
The West would still be in decline, because we did it to ourselves by pursuing wealth and power instead of moral goodness. We would still have diversity, tolerance, equality, pluralism, neurosis and Leftism among us. Our civilizations would still be in the grips of an undeclared caste war, with a lack of purpose, ruled over by the democracy that makes every truth into a simplistic emotional symbolism that veers away from reality.
We would still have overpopulation, pollution and civilization collapse to wrestle with. Did Jews cause those things? They did not cause civilization collapse in Athens, nor in Tenochtitlan, nor in Chichen Itza, and probably not in Cahokia either. Civilizations tend to die when they become successful, lose purpose, and substitute with ideology and control to keep the franchise going. All civilizations die this way.
For this reason, anti-Semitism is not an accurate depiction of our problems. Worse, it fits into the form of an ideology, and is as addictive as drugs, over-eating, promiscuity or any of the other human pathologies we see around us daily. If allowed among us in a serious form, anti-Semitism becomes a replacement for realistic thinking and will lead us astray.
On the other hand, there are benefits to anti-Semitism as a conversational trope. First, it smashes a sacred cow that impedes nationalism, namely The Holocaust. Second, like most ethnic humor, it is funny because there is usually some truth to stereotypes. Finally, it widens that “Overton window” by allowing us to be critical of other ethnic groups and diversity again.
And when done by talented guys like the The Right Stuff fellows, it becomes a form of unity. People groove on the anger and mockery of a group that has been given perhaps a bit much focus in the years following World War II because of the attempted genocide that occurred during that war. You can fight over the numbers, details, dates, methods… whatever. Something happened, to our shame.
But The Holocaust has become a kind of scapegoat for Jews, too. It forces them to identify as victims, which puts them in a passive-aggressive mental state which will screw up any otherwise thriving group. It removes their initiative toward their own goals, and makes them fear “hypocrisy” for conducting necessary ethnic relocation, like that of Palestinians. The Holocaust is worse for Jews now than it was in 1945; then, it represented the loss of many people, but not the soul of a people. Now, it seems to have replaced Jewish identity with a type of self-pity that makes Jews hate themselves.
Jewish self-hatred is a widely-known phenomenon that tends to shock us goyish types when we see it. But Jews, as a group, are highly intelligent and tend to be very realistic. They know their position is dubious, since they are the results of a wealthy commercial society collapsing and, through miscegenation, converting itself into an Asiatic and African hybrid that will never again be fully European, despite having roots in what looks like populations from Italy and France. Jews also observe the behavior of fellow Jews and, much like white people, are frequently pained by it.
Perhaps the best description of Jewish identity comes from Alt Zionist, who writes of a practical Jewish identity that does not hit either of the erroneous extremes of denying mixed European heritage, or assuming that a unique and vital ethnic group has not been forged:
Instead, it is obvious that to be White is simply to be part of a certain group of people who share a common set of ancestors in Europe many thousands of years ago, just as to be Jewish is to be a part of a certain group of people who share a common set of ancestors in Judea many thousands of years ago and to be Black is to be part of a certain group of people of people who share a common set of ancestors in West Africa many thousands of years ago. That, at a certain point in the past, various people who had the right sort of ancestry in Europe were not called “White” does not prove that Whiteness is membership in some sort of sinister social club, but only that people used to use the term “White” in a different way than we do now. Analogously, we now consider many more people to be disabled than we once did, and on that basis give many more people disability benefits, but this does not in any way suggest that being disabled just is a matter of receiving disability benefits. Rather, we simply have found that the meaning of the term “disabled” includes many more people than we previously thought it did.
There is much anthropological and philosophical complexity to the question whether racial terms like “white” refer to biological groups or merely social constructs, and it is not my intention to settle the issue here. Rather, I should like to remark only on the disingenuity and hypocrisy of any Jew who adopts Brodkin’s stance on race. For such a Jew, inasmuch as they consider themselves to be White, attains to the privileged position of being able to, just as Brodkin does, decry Whiteness and slander White identity not as a hostile outsider but as an apparently repentant insider. Because Brodkin considers herself White, she must surely feel no compunction in admitting that her Whiteness is something hateful, bigoted and shameful. In other words, Brodkin’s self-identification as White allows her to make attacks on White people and their identity; whether or not these attacks are warranted by historical systems of power and oppression and present-day instutions of privilege is not germane to the issue: what is relevant is that Brodkin takes herself, as a White person, to be in a position to attack other White people.
But unlike the great majority of those White people in attacking whom Brodkin takes herself to be justifed, Brodkin is not truly attacking herself. For Brodkin has a competing identity behind which she can retreat in the face of her own invective: namely, Brodkin identifies also as a Jew. Brodkin’s own fears about anti-Semitism are evidence that she does not see herself as responsible for any history of power, privilege, and oppression, but rather as a precarious minority in the midst of a potentially hostile majority — a minority sometimes accepted as equals, but always separate and in danger of oppression. As such, Brodkin herself does not bear the personal weight of her attacks against White identity, and whatever justification those attacks might have obtained in virtue of her supposed Whiteness is merely disingenuous illusion.
The writer sees the error in assuming that Jews are “white” because it enables them to criticize whites from behind a protective alternate identity, like dual citizenship, where they can claim to be different from what they criticize. This is a dangerous position, and mirrors Theodor Herzl’s observation that to live among a national group and not be of that group would provoke retaliation, as it has with anti-Jewish pogroms in the past. It is bad to be different because each group needs to feel it is the same, and therefore, can work together as a civilization.
It does not take much of a leap to see that much Jewish self-hatred arises from this dual identity. They are mostly European, mixed with Other no more than your average Southern/Irish or Eastern European, but Jews have an identity of their own, which both makes them not “white” (a troublesome vague definition in itself) and part of a group united by commonality.
This duality confuses Jewish identity, and resentment over The Holocaust being the defining factor of modern Jewish life weaponizes the resulting discontent. For this reason, it is not surprising that many of the most virulent anti-Semites have had Jewish heritage. Witness the troubled past of Frank Collin:
Frank Joseph Collin is most often associated in the public mind as the neo-Nazi who threatened in 1977 to march and rally in Skokie, a predominately Jewish suburb of Chicago.
…The Illinois Corrections Department released Collin after three years, a “minimum time served,” from his 1980 conviction of sexually molesting young boys…For Collin’s role in the Marquette Park rallies in Chicago, the pamphlet distribution in Skokie with its “Death To The Jews” message, the media-manipulation after winning a Supreme Court decision allowing Collin to wear a swastika in any neighborhood of his choosing, Collin was never accused of anything other than being a nuisance, nor has he publicly spoken of those years since. Collin was once quoted as saying, “I used it [the First Amendment] at Skokie. I planned the reaction of the Jews. They are hysterical.”
Frank Collin was born in Chicago, Illinois on November 3, 1944. His father, Max Simon Collin (formerly Cohn or Cohen), a Jew who is said to have spent time in the Dachau concentration camp, may have had a major impact on his life. On Chicago television, one Illinois psychiatrist interviewed Collin during his neo-Nazi period and found him to be consumed with a “hatred for his father,” and thought Collin’s proposed Skokie march was, in effect, “an anti-Collin demonstration.”
Most people do not know that up to 150,000 Jewish-descended people fought for Hitler and that many were decorated for their contributions. This leads to the obvious question of why someone who is partially or wholly Jewish would fight for a movement that is, to put it mildly, fervently anti-Semitic?
The answer can be found in looking at logical facts through history: Jews prefer the Western Civilization way because it fixes something that they find to be broken in Jewish history. A population ends up being mixed-race only if at some point, it believed in equality, and therefore encouraged admixture between ethnic groups so long as the offspring upheld the politics, culture and ways of the host civilization.
Jews have been bouncing back from that state for thousands of years. Although the diaspora was kicked off by Roman occupation, the attraction of Europe seems more than economic. Jews are in some way trying to rediscover and recapitulate their roots, as if hoping to end the dual mentality created by a mixed-race parentage even hundreds of generations later. In this outlook, strong nationalism is appealing even if it causes conflict with Jewish identity.
For this reason, Jewish people are formalizing their relationship with nationalism despite the dual attack of Holocaust fears and guilt over the Palestinian situation. They know that if left outside of their own communities in an increasingly secularizing world, they will soon cease to exist through outbreeding; if not vigilantly, Hitlerianly nationalistic in Israel, they will be outbred and thus out-voted by Palestinians who seek to destroy them.
The kerfuffle over anti-Semitism is thus temporary for two reasons: first, strong nationalism is about to be normed across the world, which means that resentment of other groups will become normal and through that, find a saner articulation — along the lines of “we want to be with ourselves, with no types of Other among us, no matter how nice they are” — instead of the moribund practice of emotional anti-Semitism. Second, as Jewish nationalism finds a voice, it is going to drive out the suicidal Leftist threads within Judaism and their reliance on multiculturalism.
This leaves us only with another question: what to do about doxxing? The destruction of Millennial Woes’ life by UK media which insisted on revealing his name and the addresses of his family homes showed us that doxxing is a tool of the Left. Only on the Left do people believe that some ideas are so seductive that they must be banned, which is separate from normal taboos that remove “words/images as deeds” activities like child pornography and easy home nuclear bomb kit instructions.
In other words, we need to simply cease destroying people for opinions, period. If we are to purge ourselves of defectives, we should do that on the basis of their behavior, much as we might have done to Frank Collin for his apparent molestation of young children. But we will only be able to get to the bottom of any political issue by allowing it to be aired fully and frequently from all sides.
Our only successful strategy here is to make sure the stigma is removed from all beliefs. Even if we hate anti-Semitism, we must defend anti-Semites, and we must abstain from destroying Leftists no matter what crazy stuff they say, if saying it is all they have done. In this way, we open the political window to its furthest possible extreme, and with it bring the hope of finally articulating the suppressed issues of the last century.