Race, Culture and Nation

Professors Andrew Fraser and Kevin MacDonald:
The Politics of Thought Crimes

Professor Kevin MacDonald

In a remarkable trilogy of books - "A People That Shall Dwell Alone"; "Separation and Its Discontents"; and "The Culture of Critique" [1] US academic Kevin MacDonald has presented the most comprehensive critical analysis of Jewish activities, to be published in the West by a mainstream academic publisher. It is inconceivable that such works could be published in Australia given the "chilling effect" that our oppressive racial vilification laws give to the Australian life of mind and public debate.
MacDonald presents, largely for an American audience, a scholarly, well-referenced analysis of what he calls the "Jewish group evolutionary strategy". Judaism is a group evolutionary strategy which has resulted in resource and reproductive competition between Jews and Gentiles. By way of summary MacDonald argues for the following propositions:

1. "Judaism is a self-imposed, non-coerced evolutionary strategy";
2. "Judaism is a fairly closed group strategy in which much effort has been devoted to resisting genetic assimilation with surrounding populations";
3. "Jews have typically engaged in resource and reproductive competition with "gentile" societies";
4. "There is a significant (but limited) degree of within-group altruism"; and
5. "There is a significant degree of role specialization, characterized by cultural and eugenic practices centred around intelligence, conscientiousness, high-investment parenting and group allegiance." [2]

MacDonald believes that Jews are genetically predisposed to form highly cohesive and protected ethnocentric groups, and Jewish cultural practices and political activities are based on the control of members and the development of controlling ideologies. Jewish exclusivism is a product of biologically-based ethnocentrism, he argues.
MacDonald illustrates this Jewish ethnocentrism with a detailed discussion of the biblical stories on sojourning by the patriarchs among foreigners. He concludes that it "is their own experience of sojourning as a highly successful strategy by which an ethnic group is able to retain its identity and increase its wealth and reproductive success, even in a diasporas environment that is a cornerstone of Judaism as a group evolutionary strategy". [3] Such exclusivist tendencies, MacDonald argues, have resulted in a collectivist culture among the Jews, from the time of Moses (if he existed) to modern times. It is therefore no accident, contrary to some opinions, [4] that as MacDonald puts it "Jews were a necessary component of the Bolshevik Revolution that created the Soviet Union, and they remained an elite group in the Soviet Union until at least the post-World War II era" [5] - and arguably beyond. "Jews were disproportionately represented among the leaders of the Bolshevik Revolution of 1917" says Chua in "World on Fire". [6]
This thesis, apparently rejected by the Federal Court of Australia and other courts [7] is also supported by other works. [8] This thesis was also accepted by the noted Jewish writer Benjamin Ginsberg in his book "The Fatal Embrace: Jews and the State". [9]
MacDonald argues that the degree of community organisation among Jews has been the key to Jewish success. Although Jews are said (probably incorrectly) to comprise only 3 per cent of the US population, almost half of America's billionaires are Jewish. [10] Jewish per capita income in the US is almost double that of non-Jews, which is a larger gap than the black-white income gap. [11] But there is hardly any analysis of the causes of this. Leading Jewish authorities now openly acknowledge that Jews dominate the US media, finance, academic, entertainment and media sectors, to a degree disproportionate to their numbers. [12]

MacDonald has also documented Jewish influence in the US "neocon" neoconservative movement, arguing that "neo-conservatism is indeed a Jewish intellectual and political movement." [13] Further, in "alliance with virtually the entire organised American Jewish community, neoconservatism is a vanguard Jewish movement with close ties to the most extreme nationalistic, aggressive, racialist and religiously fanatic elements within Israel". [14] Neoconservatism in the US is "a complex interlocking professional and family network centred around Jewish publicists and organizers flexibly deployed to recruit the sympathies of both Jews and non-Jews in harnessing the wealth and power of the United States in the service of Israel". [15] MacDonald gives a fascinating history of how many Jewish intellectuals arrived at neoconservatism from a left Trotskyist position. Neoconservatives, as the late Samuel Francis had observed, subverted traditional conservatism that they support "this notion of a Christian civilization" as Midge Decter put it, that they oppose mass immigration, that they criticize Martin Luther King and reject the racial dispossession of white Western culture". [16] MacDonald says that "neoconservatives have been staunch supporters of arguably the most destructive force associated with the Left in the twentieth century - massive non-European immigration. Support for massive non-European immigration has spanned the Jewish spectrum throughout the twentieth century to the present. A principal motivation has involved a deeply felt animosity toward the people and culture responsible for the immigration restriction of 1924-1965 - "this notion of a Christian civilization". [17] The exception has been Daniel Pipes and Stephen Steinlight who "have opposed Muslim - and only Muslim - immigration because of possible effects on pro-Israel sentiment in the US". [18] Jewish neocon Ben Wattenberg has said: "The non-Europeanization of America is heartening news of an almost transcendental quality". [19]
Stephen Steinlight confirms what Kevin MacDonald documents in detail - the Jewish commitment to open borders and unending immigration, primarily to suit Jewish interests. Steinlight acknowledges that at present Jews have a tight control over US immigration policy through the disproportionate (relative to their population numbers) control of the media, but this situation could change when White America becomes a minority. After the events of 9/11, he is particularly concerned about the rapid growth of Islam in the United States and wonders about the fate of American Jews: "Will our status suffer when the Judeo-Christian cultural construct yields, first to a Judeo-Christian-Muslim one, and then to an even more expansive sense of national religious identity?" His answer is not to halt the destruction of White America by immigration, but rather to allow it to continue is such a way that Jews still maintain their power. This is to be done through bringing in the right sorts of migrants (not radical Islam or those opposing Jewish interests). Yet Steinlight does not think all of this through deeply enough. Do Asians and Hispanics have a guilt complex about the Holocaust? Would an Asian/Hispanic America really preserve Jewish interests, or would, what seems more likely, Jewish power fall when White European America falls? Jewish economic power has enabled some powerful Jewish groups, MacDonald argues, to use their power and influence to make criticism of Jewish activities off-limits. Jewish organisations in the United States, have not only succeeded in censoring books critical of Israel, but some have operated as spy organizations, collecting information on individuals which can be used against them. In 1993 it was revealed that the ADF had illegally broken into confidential police files in San Francisco: a criminal act. Jewish critic Noam Chomsky describes the ADL as an organization "devoted to trying to defame and intimidate and silence people who criticize current Israeli policies." [20]

The Façade of "Social Justice"

In chapter 7 of MacDonald's "The Culture of Critique" he examines the Jewish involvement in shaping US immigration policy. He argues that Jews have a group evolutionary interest in opposing the maintenance of ethnically, racially and culturally homogenous societies in which they reside, in order to prevent the development of host in-group cohesiveness - the very thing that they seek. Jews throughout the West have actively supported the immigration of non-Europeans into these societies. This, MacDonald notes, has been done under the façade of "social justice". Yet Jewish intellectuals today seldom criticise the exclusive racialist immigration policies of East Asian countries such as Japan and China. Thus Pauline Hanson was mercilously criticised by the Jewish lobby in Australia, but little criticism was made, for example, of the human rights abuses of China.
Racist attacks of White Britons on Blacks may be rightly condemned in some Jewish publications, but it is hard to find similar condemnations of Black attacks on White Britons, even though, for example, in 1999 the Commission for Racial Equality found that the majority of victims of racial attacks were White, not Black, as documented in their report, "Racial Attacks and Harassment". [21] Likewise, Jewish publications frequently condemn White nationalist music (often with merits in their criticisms) but it is extremely difficult to find sustained critiques of Black rap music, with its testosterone chants of raping White women and killing White American cops (police). The sounds of hate are almost always against White, not Black - but the reality is that there is blame for hate on both sides of the racial divide.

Jewish intellectuals have seen the White Australia Policy and the pre-1965 American immigration exclusion movement as part of the same "racism" which led to the Holocaust. Never mind that most White Australians and Americans who defeated Nazism and saved the Jews, supported these policies. If these soldiers had a vision of the future world predicted by say Stephen Steinlight, would they have willingly picked up their rifles? Further, although lip service is given by many Jewish intellectuals to anti-racism in immigration policy, it is documented that organized Jewry prevented Arab refugees, driven from their homes by the acts of Jewish terrorists, from seeking refuge in the United States. [22] MacDonald argues that this double standard is part of the Jewish group evolutionary strategy.
Insightful remarks have been made by a number of Jewish intellectuals which can be taken as evidence for MacDonald's thesis. Jewish intellectual Charles Silberman has said:

"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 behaviours, 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." [23]

Earl Raab, executive director emeritus of the Perlmutter Institute of Jewish Advocacy has said:

"It was only after World War II that immigration law was drastically changed to eliminate such discrimination. In one of the first pieces of evidence of its political coming-of-age, the Jewish community has a leadership role in effecting these changes." [24]

Raab looks forward to the coming minority status of Whites in America due to immigration, but does not consider that an attempt to balance earlier discrimination has led to the greatest possible discrimination against White Americans:

"The Census Bureau has just reported that about half of the American population will soon be non-white or non-European. And they will all be American citizens. We have tipped beyond the point where a Nazi-Aryan party will be able to prevail in this country. We have been nourishing the American climate of opposition to ethnic bigotry for about half a century. That climate has not yet been perfected, but the heterogeneous nature of our population tends to make our constitutional constraints against bigotry more practical than ever." [25]

There was never any danger of a Nazi America, but just to be on the safe side, White America needs to be made an ethnic minority. One could be forgiven for believing in a conspiracy. [26]

In Australia Miriam Faine in the magazine Australian Jewish Democrat furnished a good example of the double standard in action:

"The organized Jewish community, if on nothing else, agrees on 'Strict rules regarding intermarriage'. We need to remind ourselves that the apostles of a mono-cultural Australia still see this as a threat, as indeed do large sections of the dominant culture. Therefore we should make it our business to strike common cause with other non-Anglo ethnic groups to promote multicultural Australia. With the demise of Zionism as a doctrine of hope and national fulfilment, and with growing secularisation on the one hand and religious revisionism on the other, it is precisely such a multi-cultural society which would give space for Australian Jews to fulfil their hopes for the continuation of the community. 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". [27] (emphasis added)

Now let me see if I have got the logic right: so that the Jewish community can maintain its own ethnic homogeneity, the ethnic homogeneity of Anglo Australia must go through the deliberate creation of a multicultural society. "Common cause must be struck with non-Anglo ethnic groups." That is pretty obviously "discriminatory", maybe even, arguably, anti-Anglo racism - perish the thought! Forbid the thought! But of course the Anglo ethnic group has been so deracinated it cannot even recognise its group interests. But what about the Chinese with their strong sense of ethnocentrism and no guilt about the Holocaust? Anti-Semitism already flourishes in Japan - why will China be any different? Jews may have put their bets on the wrong horse.

Michael Gawenda has also given us insights on this issue:

"Let me be blunt. If you are really in favour of multiculturalism, then Australian Jewry is an outstanding example of an ethnic group that has a 'Jewish' agenda that somehow does not coincide with what is in the best interests of 'all Australians'. Often, the way the media portrays the Jewish community will depend on where the journalist doing the portraying stands on multiculturalism. My belief is that while many journalists say they are in favour of a multicultural Australia, deep down, almost unconsciously, they have doubts and fears about such an Australia. This is not surprising. Multiculturalism is not just about eating sushi and watching foreign movies on SBS. It is about accepting that Australia will be transformed both racially and culturally, over the medium and the long-term. That can be frightening. It can lead to a nostalgia for a simpler, more 'Australian' past. Together with Geoffrey Blainey and Terry Lane - amongst others - I think many journalists long for such a vanished past. It is a past that probably never existed, which is often the case when it comes to nostalgia." [28]

In reply to Gawenda, the same could be said about the nostalgia of Zionism, with its own historical myths. [29]

The Jewish Lobby and Australia

Much of Professor MacDonald's work is devoted towards documenting the disproportionate (relative to population numbers) involvement of Jews in Leftist movements such as free immigration, Marxism, multiracialism, multiculturalism and feminism. The Jewish lobby in Australia confirms MacDonald's thesis. Jews were long-time opponents of the White Australia Policy. [30] As we have already seen, they condemned Jewish assimilation as "racial suicide", but welcomed other groups assimilating with Anglo-Australians as well as the immigration of non-Anglo groups to ethnically dilute the Anglo populations as the above quotes make clear. Jews have also made a substantial contribution to radical left wing movements in Australia. A disproportionate number (relative to their population numbers) of radical social activists have been Jewish, Philip Mendes documents in his book, "The New Left, The Jews and the Vietnam War 1965-1972". [31] An important more recent book "Jews and Australian Politics" [32] confirms Mendes' view. Mendes has said, by way of summary of the political views of Australian Jews:

"My own view on this is as follows: Most Jews agree with conservative views on matters of economics and taxation and the Australian-US alliance. But their main politics are not universalistic - that is, they are focused on specific Jewish concerns such as Israel and anti-Semitism - and they are generally not interested in traditional conservative concerns such as the monarchy, abortion, the traditional family and so on. Jews also tend to be surprisingly liberal on social issues. They don't share socially conservative views on drugs, feminism, euthanasia, same-sex marriage, refugees and Aborigines. In many cases those same Jews who support Ariel Sharon and denounce Arab terrorism are passionate supporters of asylum seekers and are supportive of an apology to the Stolen Generation. This comes through particularly in letters to the Australian Jewish News." [34]

The Jewish lobby, be they left or be they right, have strongly supported high immigration levels and multiculturalism, as we have seen. Former prime minister Bob Hawke, who has said that his only regret in life was that he was not born a Jew, surrounded himself with an array of Jewish businessmen such as Sir Peter Abeles, Neville Norman, Isi Liebler, Eddie Kornhauser and Saul Same. Hawke was a driving force in the establishment and implementation of the multicultural industry within the Federal government in Australia. Jews were appointed to offices such as Chairperson of the Office of Multicultural Affairs, President of the Human Rights Commission, President of the Equal Opportunities Commission, among other positions.

Race Vilification Legislation

The Jewish lobby in Australia has been at the vanguard of those seeking racial vilification legislation in Australia. This legislation was obtained, but lobbying continues to further tighten it. The present of racial vilification legislation was given to the Jewish lobby by the Keating Labor government; Keating promised this legislation in a speech given on 28 May 1994 to the 36th Biennial Conference of the Zionist Federation of Australia.
In 1966 Australia signed the United Nations Covenant to ban all forms of racial discrimination, at the same time, the White Australia Policy was being deceptively abandoned. The Whitlam government passed the Commonwealth Racial Discrimination Act in 1975. The Act was in part modelled on race hate laws in the United States, many of which have been struck down for being unconstitutional on First Amendment, freedom of speech grounds. Thus, the Wisconsin Supreme Court has ruled that a legislature cannot criminalise "bigoted" thought with which it disagrees.
In Victoria the Jewish lobby campaigned for race hate legislation for many years, and the ALP ultimately pushed the race hate bill through parliament to gain Jewish votes for the State and Federal elections. [35] In March 1993, Isi Liebler a Jewish community leader said: "We consider [the racial vilification legislation] the most important Jewish issue of domestic concern over the next 12 months." [36]

A concentrated push for the passage of race vilification legislation in South Australia was made in the wake of the desecration of Jewish graves in the West Terrace Cemetery, Adelaide in July 1995. [37] This offence, although criminal, was not technically an act of racial vilification - which is directed towards communications - although the more recent Western Australian legislation deals with such situations, making "racism" an aggregated offence, added to offences. At the time, Greek-Australian, Senator Nick Bolkus said, with no evidence, that this was a grave racist act. [38] Bolkus insisted that the act was racist before a judicial determination and money for grave restoration was given to the appropriate Jewish community by the South Australian government. Bolkus gave $15,000 from the Federal International Year of Tolerance budget to restore the graves. This incident was used by Bolkus as an argument for racial vilification laws. [39] At the same time hate phone calls were said to target South Australian Jews - so that the two events were allegedly linked as part of an anti-Semitic campaign. [40]
The response:
Rann proposed anti-racist laws directed towards controlling "racist" speech in public. [41] The illogic of it all was very clear: no such law could control anonymous phone abuse (from, say, a pay phone) because what is at issue is the identification of the caller.
Further, Magistrate David Swain found that the grave desecration was not racially motivated. [42] The offenders were psychologically disturbed and attacked more Christian graves than Jewish graves. However no retractions occurred - the incident had served its purpose.

It has been claimed that at a public meeting on the proposed race vilification legislation held in Adelaide in February 1993 that a number of incidents occurred. [43] First, an Adelaide Jewish businessman and Holocaust survivor of Auschwitz, Buchenwald and Therestenstadt was surrounded by 20 National Action supporters, spat at, menaced and called a "stinking Jew". According to National Action Director Michael Brander the incident did not occur and in any case there were only a handful of National Action members at the meeting - not 20. I was at the meeting and agree with him. It was an orderly if at times an emotionally charged affair. What did occur in the meeting was a heated exchange between Michael Brander and a number of Human Rights and Equal Opportunity elites. Emotionally charged? Yes. What's wrong with that?

The Multicultural Lobby: Professional Ethnics

The Jewish lobby was not the only ethnic lobby supporting the race vilification legislation at the time. Representatives of the Italian, Vietnamese, Greek and Chinese communities also joined forces. [44] The representatives of Melbourne's ethnic communities at the time included Elias Rallis, the vice-president of the Greek Orthodox community, Robert Chong, representing Melbourne's Chinese community, Nino Randazzo, editor-in-chief of the Italian-Australian Il Globo, Mark Liebler, president of the Zionist Federation of Australia and Hung Quang Lam, a community worker with the Vietnamese in Melbourne's north-west. Here are their words of wisdom, for the historical record:

§ Elias Rallis, vice-president of the Greek Orthodox community:
"Any legislation must have its deterrence. The presence of criminal sanctions sends an unambiguous message that racial vilification will not be tolerated."
§ Robert Chong, Melbourne Chinese community:
"Most Australians respect multiculturalism. Only some elements do not and they require this legislation." Mr. Chong gives the game away - the legislation was about racial vilification - and this is a logically distinct issue from that of multiculturalism. Thus for him, opponents of multiculturalism "require this legislation."
§ Nino Randazzo, editor-in-chief of Il Globo.
The Italian community had been the "constant target for 30 years of some of the worse vilification this country has known" and it was of "great concern that something like this should be de-criminalised." [45] Presumably he meant "criminalised" as these "community leaders" supported criminal penalties. Thus the comments made by Australian war heroine Nancy Wake, who spoke at the age of 75 at a RSL annual conference, would most likely have been caught by the net of the legislation. Nancy Wake said that the Italian, Vietnamese and other ethnic communities did not love Australia and would not defend it in times of need: "They come in here, they want to have their little Vietnam, to have little Italy and little anything. Then they want to change our rules." An Asian-Australian RSL sub-branch spokesman said at the time: "She came to defame the ethnics including the Italian, Japanese, Chinese and Vietnamese."
Along with the Jewish community, the Arab and Muslim communities also lobbied for race vilification legislation. [46]

The Legacy: Suppression of Free Speech

P.P. McGuiness had the foresight to see the logical result of the race hate legislation: "it is a cast-iron certainty that the legislation will be used to harass the unorthodox as well as the prejudiced and to suppress free speech." [47] Indeed at the Attorney-General Department's public meeting on the proposed racial vilification legislation in the 1990s, one Jewish community leader said, after expressing a desire for stronger legislation, that if it "curtailed" anti-immigrationists "then that would be to the public good." Various ethnic publications expressed a concern during the 1990s about Australians Against Further Immigration Party and even some green groups who supported even a partial ban on immigration. Those opposing the undemocratic policies of Asianisation, multiracialism and multiculturalism are typically regarded as race vilifiers by the new class. The then NSW Minister for Multicultural and Ethnic Affairs, Photios, said that such critics were a "threat to harmony and cohesion." [48] Along the same lines, Professor John McLaren, Professor of Literature at the Victorian University of Technology, said in 1992 that Australia had lost its way being tied to Britain and keeping the Union Jack. The Union Jack "represented slavery, the White Australia Policy and the massacre of the Aborigines." The "sovereignty of the nation will remain morally, if not legally, suspect" until reconciliation with the Aborigines and Asianisation occurs." [49]
Some examples of the racial hair trigger should be given for the historical record. In 1996 NSW magistrate Pat O'Shane labelled PM Howard and the Minister for Aboriginal Affairs as "racist". [50] Tim Fischer, who did his bit to undermine Pauline Hanson, made similar remarks to her on the issue of the bottomless pit of Aboriginal funding. Fischer was accused of inciting hatred by the Aboriginal and Torres Strait Islander Commissioner of Social Justice, Mick Dodson. Fischer said in 1993 that tax payers spend about $1.3 billion a year on the small Aboriginal population, but the generosity was never acknowledged. [51] Such remarks, Dodson said "bordered on Nazism." In 1996 Fischer criticised the taxpayer-funded "immigration industry" and was regarded by professional taxpayer-funded ethnics as undermining racial harmony. [52]
Leftist writer Phillip Adams, although no friend of ours, did have the guts to defend free speech against the proposed race vilification laws. Adams was, and is, a vocal critic of the US, was before the politically correct thought police because of a complaint by an American citizen. [53] If they can come for Phillip, nobody is safe! Adams should have the right to express his viewpoint just as we should have the right to express ours: let a thousand thorns bloom!

The fiery preachers of Catch the Fire Ministries were found to have breached Victoria's Racial and Religious Tolerance Act 2001 for saying, among other things, (such as quoting from the Koran) that Islam was pursuing jihad in Australia. According to Endeavour Forum the Equal Opportunity Commission showed its partisan hand by assisting "the Muslim community create a case against the pastors." [54] Yet, "when Robert Mears, a Christian, sought the assistance of the Commission to bring a case for what was gross vilification of the Catholic Church and of Catholics in school text books for use in Year 8 in the State school system, the commission told Mears his complaint "lacked substance and was misconceived." [55]
There was no attempt by the government to use its racial vilification and other legal weapons against Sheikh Taj Din al-Hilali, a Muslim community leader, when he advocated martyrdom operations and supported banned terrorist groups such as Hezbollah and Hamas during his visit to Lebanon. [56] Sheikh Taj Din al-Hilali also made news in July 2006 when he dismissed the Jewish Holocaust as a "Zionist lie". He is reported to have said: "There is no denying that for some time now, some who see themselves as supporters of Israel do abuse the Holocaust whenever Israel is engaged in its indefensible wars and crimes against humanity." [57] He also said that Israel was a "cancer that is planted in the heart of the Ummah (Muslim) community." [58] Harsh words indeed. It will be interesting to see if offended communities take action against this Mufti of Australia and a member of John Howard's Muslim Community Reference Group - or whether the Race-Hate legislation exists primarily to control Anglo-Australians as has been its history.
Professor Fraser's own action, based upon anti-Anglo racism, should prove interesting. [59]

Notes

1. K. MacDonald, "A People That Shall Dwell Alone: Judaism as a Group Evolutionary Strategy," (Praeger, Westport, 1994); "Separation and Its Discontents: Toward an Evolutionary Theory of Anti-Semitism," (Praeger, Westport, 1998); "The Culture of Critique: An Evolutionary Analysis of Jewish Involvement in Twentieth-Century Intellectual and Political Movements," (Praeger, Westport, 1998).
2. "A People That Shall Dwell Alone," p.19.
3. As above, p.246.
4. G. Henderson, "When a Holocaust Revisionist Seeks Martyrdom," The Age 27 April 1999, p.13.
5. K. MacDonald, "Understanding Jewish Influence I: Background Traits for Jewish Activism," The Occidental Quarterly at http://the occidentalquarterly.com/vol3no2/lm-understanding.htm/ See also A.L. Patkin "Origins of the Russian Jewish Labor Movement," (F.W. Cheshire, Melbourne 1947).
6. Amy Chua, "World on Fire," (Anchor, New York, 2004).
7. Toben v Jones (2003) 129 FCR 515 [2003] FCAFC 137); Jones v Scully [2002] FCA 1080.
8. Alexander Solzhenitsyn, "200 Jahre Zusammen: Die Russisch-Judische Geschiehte 1795-1916" ("200 Years Together: The Russian-Jewish History 1795-1916"), (Herbig, Munich 2002); "Zweihundert Jahre Zusammen: Dre Juden in der Sowjetunion" ("200 Years Together: The Jews in the Soviet Union") (Herbig, Munich, 2003) - reviewed at http://www.vho.org/tr/2004/3/Strauss342-351.html>, US National Archives documents: (1) Excerpt from Document 861.00l 3029, a report by the Netherlands Minister in Petrograd (St. Petersburg, Leningrad), October 1, 1918, sent to the US Government by the British Government; Document 861.00/2205; Document 861.00/1757; Document 861.00/3357; Document 861.00/5177; Document 961.000/5067; Document 861.000/288; William Gleroy Curhs, "The 1905 Revolution in Russia," The National Geographic Magazine, vol.18 (5) May 1907, pp.301-316; H. Belloc, "The Crisis of Civilization," (Tan Books, Rockford, Illinois 1973) p.159; Chaim Bermant, "The Jews," (Sphere Books, London 1977) pp.44-45; Winston Churchill, "Zionism Versus Bolshevism: A Struggle for the Soul of the Jewish People," Illustrated Sunday Herald February 8 1920. Lenin's maternal grandfather, Alexander Blank was Jewish. A statement about this was made by Lenin's sister Anna Ulyanovna-Yelizarova, in Moscow in 1992. See also M. Pinay, "The Plot Against the Church," (Christian Book Club of America, Palmdale CA, 1989) pp.47-64; D. Griffin, "Anti-Semitism and the Babylonian Connection," (Emissary Publications, Clockamas OR, 1992). It is often claimed that though the Bolshevik regime was disproportionately represented by Jews in the beginning, it was subsequently purged by Stalin. It is true that many Jews were murdered by Stalin in his quest to maintain his grip on the position of supreme leader of the Soviet regime. But as many leading positions were held by Jews, this was only logical if Stalin was to remove his threats. On the role of the Jews in the Stalinist era consult Alexander Solzhenitsyn's definitive works cited above.
9. Benjamin Ginsberg, "The Fatal Embrace: Jews and the State," (University of Chicago Press, Chicago and London, 1930) pp.30-31. See also J.H. Billington, "Fire in the Minds of Men: Origins of the Revolutionary Faith," (Basic Books, New York 1980); D.P. Moynihan, "Pandaemonium: Ethnicity in International Politics," (Oxford University Press, Oxford and New York 1993) pp.194-195; M.J. Beaver, "Communism is Dead - But Who Created It?" The Barnes Review January/February 1998, pp.63-66.
10. See K. MacDonald, 'Preface to the First Paperback Edition', "The Culture of Critique," (1st Books, 2002).
11. As above.
12. B. Ginsberg, "The Fatal Embrace," as above, pp.1-2. Also: F.S. Shapiro, "A Time for Healing," (John Hopkins University Press, Baltimore 1992); C. Silberman, "A Certain People," (Simon and Schuster, New York 1985); J.J. Goldberg, "Jewish Power: Inside the American Jewish Establishment," (Addison-Wesley, Reading, Massachusetts, 1996); A. Lindemann "Esau's Tears: Modern Anti-Semitism and the Rise of the Jews," (Cambridge University Press, New York 1997) p.433.
13. K. MacDonald, "Understanding Jewish Influence III: Neoconservatism as a Jewish Movement," The Occidental Quarterly vol.4, no.2 at http://www.theoccidentalquarterly.com/vol4no2/km-understandingIII.htmlp.1
14. As above.
15. As above, p.2.
16. S. Francis, "The Neoconservative Subversion," in B. Nelson (ed.), Neoconservatism (Occidental Papers of the Conservative Citizens' Foundation) Issue No.6, pp.6-12, cited pp.11-12.
17. MacDonald cited note 13, pp.15-16.
18. As above, p.16. D. Pipes, "The Danger Within: Militant Islam in America," Commentary, November 2001; and "Militant Islam Reaches America," (W.W. Norton, New York, 2002); A. Lindemann, S. Steinlight, "The Jewish Stake in America's Changing Demography: Reconsidering a Misguided Immigration Policy," (Center for Immigration Studies, Washington DC, 2001).
19. Cited from K. MacDonald p.16; B. Wattenberg, "The Good News is the Bad News is Wrong," (AEI Press, Washington 1984) p.84.
20. N. Chomsky, "Language and Politics," (Black Rose Books, Montreal and New York 1988) p.642.
21. I. Burrell, 'Most Race Attack Victims are White,' The Independent 8 February 1999, p.6.
22. M.T. Bennett, "American Immigration Policies: A History," (Public Affairs Press, Washington DC, 1963) p.181.
23. C.E. Silberman, "A Certain People: American Jews and Their Lives Today," (Summit Books, New York 1985). See also E. Abrams, "Fear or Faith: How the Jews Can Survive in Christian America," (Free Press, New York, 1997).
24. Earl Raab, Jewish Bulletin 23 July 1993.
25. Earl Raab, Jewish Bulletin 19 February 1993.
26. For an interesting defence of conspiracy theories see C. Pigden, "Popper Revisited, or What is Wrong with Conspiracy Theories?" Philosophy of the Social Sciences, vol.25, March 1995, pp.3-34.
27. Miriam Faine, Australian Jewish Democrat Winter 1992, p.10. Emphasis added.
28. Michael Gawenda, "The Truth in Stereotype," Australian Jewish News (Melbourne) 4 December 1992, p.19.
29. See J. Rose, "The Myths of Zionism," (Pluto Press, London 2004); M. Neumann, "The Case Against Israel," (AK Press 2005).
30. H.L. Rubenstein, "Chosen: The Jews in Australia," (Allen and Unwin, Sydney 1987) p.50.
31. As above, p.65.
32. P. Mendes, "The New Left, The Jews and the Vietnam War 1965-1972," (Lazare Press, North Caulfield 1993). See also "The Australian Left and the Jews: A Symposium," Without Prejudice No.2, February 1991; W.D. Rubenstein, "The Left, the Right and the Jews," Quadrant, August 1979, pp.3-10 and Part II, September 1979, pp.20-29.
33. Geoffrey Brahm Levey and Phillip Mendes (eds.) "Jews and Australian Politics," (Sussex Academic Press, Sussex 2005).
34. P. Mendes, "Australian Politics and the Jewish Community," Online Opinion at http://www.onlineopinion.com.au/view.asp?article=3519.
35. On ALP support for the racial vilification legislation see V. Kleerekoper and L. Zelazne, "Keating Gives Assurance on Vilification Law," The Australian Jewish News 11 February 1994; V. Kleerekoper, "Keating Pledges to Keep Pushing Hate Bill," The Australian Jewish News 31 March 1995. Consult in general: L. McNamera, "Regulating Racism: Racial Vilification Laws in Australia," (Sydney Institute of Criminology Monograph Series, No.16, Sydney 2002).
36. B. Freedman, 'Labor Victory Should See Laws Passed,' The Australian Jewish News 19 March 1993, p.1.
37. C. Altman, 'Race-Hate Offenders to Face Jail,' The Advertiser 29 November 1995, p.5.
38. P. Hackett, 'Despair After Threats and Intimidation' The Advertiser 12 July 1995, p.5.
39. J. Kenn, 'Bolkus Calls for Action on Racism,' The Australian 12 July 1995, p.5.
40. J. Ferguson, "Hate Phone Calls Target SA Jews,' The Advertiser 11 July 1995, p.1.
41. G. Kelton 'Rann Proposes Anti-Racist Law,' The Advertiser 26 September 1995, p.4.
42. K. Towers, 'Court Rules Desecration Not Racist,' The Weekend Australian 20-21 January 1996, p.7.
43. B. Freedman, 'Jews Taunted at Hearings,' The Australian Jewish News 19 February 1993.
44. C. Richards, 'Ethnic Leaders Want Tough Race Laws to Stay,' The Age 22 October 1993, p.8; H. Signey, 'Ethnic Push on Racial Violence,' The Age 14 October 1993, p.3. When the Liberals in opposition in 1994 announced that it would reject the racial hatred legislation the move "provoked a strong backlash from ethnic community leaders who said the coalition had reneged on guarantees and placed its credibility at stake." C. Pearson, 'How Special Pleading Warps Perspective,' The Australian 7 November 1994; I. Willox, 'Liberals Trip Downer on Race,' The Age 11 November 1994, p.1.
45. See Richards as above.
46. See Human Rights and Equal Opportunity Commission, "Racist Violence: Report of the National Inquiry into Racist Violence in Australia," (Australian Government Publishing Service, Canberra 1991) pp.22-23: "In November 1990, the Prime Minister met with representatives of the Jewish community in Australia who were concerned at what they believed to be an escalation of racist violence against Jewish people and institutions following the increasing tensions in the Middle East. Community leaders suggested that one way the Government could effectively deal with these problems was to implement national legislation against incitement to racial hatred. The Prime Minister met with representatives of the Arab and Muslim communities in Australia on 14 January 1991. Community representatives expressed similar concern about the increased level of racist intimidation, harassment and violence against members of their communities." This is an interesting passage. The main thrust of "Racist Violence" was to allege that racism was an Anglo-Australian thing (completely unsubstantiated). The logical conclusion to draw from this passage is that if there was a link between racial violence against Jews and Middle East conflicts, that cause would also be Middle Eastern. Aryan anti-Semites are, presumably, anti-Semitic all the time and their racism doesn't fluctuate with Middle East tensions.
47. P.P. McGuinness, 'Law a Bad Substitute for Manners in Age of Political Correctness,' The Australian 24 November 1993, p.12.
48. R. Neill, 'Multicultural Foes Threat to Society: MP,' The Australian 28 March 1995, p.3.
49. S. Dow, 'We're a Nation of Racists Without Direction,' The Australian 14 October 1992, p.5.
50. J. Kerin, 'Howard and Herron Racist, Says O'Shane,' The Weekend Australian 6-7 July, 1996, p.4.
51. S. Raethel, 'Fischer in 'Nazism' Storm,' The Advertiser 24 September 1993, p.3.
52. M. Denholm, 'Deputy PM in 'Migrant Industry' Row,' The Advertiser 5 July 1996, p.12. The Editorial, 'Negative Influence of Ethnic Lobbies,' The Weekend Australian 6-7 July 1996, p.20 stated: "For far too long, Australia's immigration policies have been too heavily influenced by the ethnic lobbies. The result has been to foster in the minds of many Australians a negative attitude towards the national immigration program."
53. T. Blair, 'May I Speak Freely Here,' The Australian 11 December 2001, p.11.
54. 'Freedom at Risk,' Endeavour Forum No.123, July 2006, p.1.
55. As above.
56. M. Chulov, 'Muslim Leader's Jihad Call,' The Australian 19 February 2004, p.1.
57. R. Kerbaj, 'Death of Millions a Zionist Lie,' The Weekend Australian 15-16 July 2006, p.5.
58. As above.
59. My thanks to Peter Ewer for assistance with referencing.