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Showing posts with label Communism. Show all posts
Showing posts with label Communism. Show all posts

08 February 2014

Transcript of Norman Dodd Interview


“Transcript of Norman Dodd Interview”

1982 A.D.

with

G. Edward Griffin


Alan Gaither was, at that time, President of the Ford Foundation.  Mr. Gaither had sent for me when I found it convenient to be in New York, asked me to call upon him at his office, which I did.  On arrival, after a few amenities, Mr. Gaither said, "Mr. Dodd, we have asked you to come up here today because we thought that, possibly, off the record, you would tell us why the Congress is interested in the activities of foundations such as ourselves."

Before I could think of how I would reply to that statement, Mr. Gaither then went on to say, "Mr. Dodd, all of us who have a hand in the making of policies here, have had experience operating under directives, the substance of which is, that we use our grant-making power so as to alter life in the United States that it can be comfortably merged with the Soviet Union."


Warning!  You are about to enter the Reality Zone -- a place were truth is stranger than fiction -- where knowledge is king -- where myths are shattered and deception exposed.  It is a place where the lessons of history are found, and where true-life adventures reveal the hidden nature of man.

If you proceed, you will not be able to return to the twilight zone from which you came.

You have five seconds remaining to escape.

1 – 2 – 3 – 4 – 5.

Welcome to the Reality Zone.  I am Ed Griffin.  The story we are about to hear represents a missing piece in the puzzle of modern history.  We are about to hear a man tell us that the major tax-exempt foundations of America, since at least 1945, have been operating to promote a hidden agenda.  That agenda has nothing to do with the surface appearance of charity, good works or philanthropy.

This man will tell you that the real objective has been to influence American educational institutions and to control foreign policy agencies of the Federal government.  The purpose of the control has been to condition Americans to accept the creation of world government.  That government is to be based on the principle of collectivism, which is another way of saying socialism;  and, it is to be ruled from behind the scenes by those same interests which control the tax-exempt foundations.

Is this a believable scenario?

Well, the man who tells this story is none other than Mr. Norman Dodd who, in the year 1954, was the staff director of the Congressional Special Committee to investigate tax-exempt foundations -- sometimes referred to as the Reece committee, in recognition of its chairman, Congressman Carroll Reece.  I conducted the interview we are about to hear, in 1982.  I had no immediate use for the material at that time, but I realized that Mr. Dodd's story was of great importance.

Since he was advanced in age and not in good health, I wanted to capture his recollections on videotape while he was still with us.  It was a wise decision, because Mr. Dodd did pass away just a short time afterwards.

In later years there was a resurgence of interest in Mr. Dodd's story, and we released the videotape to the public in 1991.  And so, what now follows is the sound track taken from the full, unedited interview, broken occasionally only for a tape change, or to omit the sound of a passing airplane.  It stands on its own as an important piece in the puzzle of modern history.


[begin interview]

Griffin:  Mr. Dodd, let's begin this interview by a brief statement, for the record, telling us who you are, what your background is, and your qualifications to speak on the subject.

Dodd:  Well, Mr. Griffin, as for who I am, I am just as the name implies -- an individual born in New Jersey and educated in private schools, eventually in a school called Andover, Massachusetts, and then Yale University.

And, running through my whole period of being brought up, growing up, I have been an emphaticable [sic] reader, and I have had one major interest and that was this country, as I was led to believe that it was originally founded.

I entered the world of business knowing absolutely nothing about how that world operated.  And, I realized that the only way to find out what that world was, and consisted of, would be to become part of it.  And I then acquired some experience in the manufacturing world, and in the world of international communications, and finally chose banking as the field I wished to devote my life to.

I was fortunate enough, to secure a position in one of the important banks in New York.  I lived there.  I lived through the conditions which led up to what is known as the crash of 1929.  I witnessed what is tantamount to a collapse of the structure of the United States as a whole.

Much to my surprise, my superiors, in the middle of the panic in which they were immersed, confronted me.  I was confronted with the question, "Norm, what do we do now?"

I was thirty at the time, and I had no more right to have an answer to that question than the man in the moon.  However, I did manage to say to my superiors, "Gentlemen, you take this experience as proof of something that you do not know about banking."  And you better go find out what that something is, and act accordingly.

Four days later, I was confronted by these same superiors, with a statement to the effect that, “Norm, you go find out.”  And I really was fool enough to accept that assignment, because it meant that you were going out to search for something, and nobody could tell you what you were looking for.  I felt so strongly on the subject that I consented to it.

I was relieved of all normal duties inside the bank and, two and a half years later, I felt that it was possible to report back to those who had given me this assignment.  So, I rendered such a report and, as a result of the report I rendered, I was told the following:  "Norm, what you are saying is, we should return to sound banking."  And I said, “Yes, in essence, that's exactly what it is that I am saying.”

Whereupon, I got my first shock, which was a statement from them to this effect:  "We will never see sound banking in the United States again."  And they cited chapter and verse, to support that statement.

What they cited was as follows:  since the end of WWI, we have been responsible for what they call the institutionalizing of conflicting interests.  And they are so prevalent inside this country, that they can never be resolved.

This came to me as an extraordinary shock because the men who made this statement were men who were deemed as the most prominent bankers in the country.  The bank of which I was a part was spoken of a Morgan bank.  Coming from men of that caliber, a statement of that kind made a tremendous impression on me.

The type of impression that it made on me was this:  I wondered if I, as an individual, as what they call a junior officer of the bank, could with the same enthusiasm foster the progress and the policies of the bank.  I spent about a year trying to think this out, and came to the conclusion that I would have to resign.

I did resign.  As a consequence of that, I had this experience.  When my letter of resignation reached the desk of the president of the bank, he sent for me.  I came to visit with him and he stated to me, "Norm, I have your letter, but I do not believe you understand what has happened in the last ten days."  I said, “No, Mr. Cochran, I have no idea what's happened.”

“Well,” he says, "the directors have never been able to get your report to them out of their minds and, as a result, they have decided that you, as an individual, must begin at once, and you must re-organize this bank in keeping with your own ideas."  He then said, "Now, can I tear up your letter?”

And inasmuch as what had been said to me, what he was offering me, at the age of (by then) thirty-three, was about as fine an opportunity for service to the country as I could imagine.  I said, “Yes.”  And they said they wished me to begin at once, and I did.

Suddenly, in a span of about six weeks, I was not permitted to do another piece of work.  And, every time I brought the subject up, I was kind of patted on the back and told, "Stop worrying about it, Norm.  Pretty soon you will be a vice-president and you will have quite a handsome salary, and ultimately be able to retire on a very worthwhile pension and, in the meantime, you can play golf and tennis to your hearts content on weekends."

Well, Mr. Griffin, I found I could not do it.  I spent a year, figuratively, with my feet on the desk, doing nothing.  I just couldn't adjust to it.  So I did resign.  This time my resignation stuck.

Then, I got my second shock, which was the discovery that the doors of every bank in the United States were closed to me and I never could get a job, as it were, in the bank.  So I found myself for the first time since I graduated from college, out of a job.

From then on, I followed various branches of the financial world, ranging from investment counsel, to membership in the stock exchange.  I finally ended up as an advisor to a few individuals who had capital funds to look after.

In the meantime, my major interest became very specific, which was to endeavor, by some means, to get the educational world to actually, you might say, teach the subject of economics realistically, and move it away from the support of various speculative activities that characterized our country.

I have had that interest and you know how it is, if you generate a specific interest, you find yourself gravitating toward persons with similar interests.  Ultimately, I found myself kind of at the center of the world of dissatisfaction with the direction in which this country was headed.  And, I found myself in contact with many individuals who, on their own, had done a vast amount of studying and research in areas which were part of the problem. 

Griffin:  What point in your career did you become connected with the Reece Committee?

Dodd:  Nineteen hundred and fifty-three (1953).

Griffin:  1953.  And what was that capacity, Sir?

Dodd:  That was in the capacity of what they called “Director of Research.”

Griffin:  Can you tell us what the Reece Committee was attempting to do?

Dodd:  Yes, I can tell you.  It was operating and carrying out instructions embodied in a Resolution passed by the House of Representatives, which was to investigate the activities of foundations as to whether or not these activities could justifiably be labeled “un-American” -- without, I might add, defining what they meant by “un-American.”  That was the Resolution and the committee had, then, the task of selecting a counsel, and the counsel, in turn, had the task of selecting a staff;  and, he had to have somebody who would direct the work of that staff, and that was what they meant by the “Director of Research. “

Griffin:  What were some of the details, the specifics, of what you told the committee at that time?

Dodd:  Well, Mr. Griffin, in that report, I specifically -- number one -- defined what was, to us, meant by the phrase “un-American.”  And, we defined that, in our way, as being a determination to effect changes in the country by un-Constitutional means.

We have plenty of Constitutional procedures, assuming that we wished to effect a change in the form of government, and that sort of thing.  And therefore, any effort in that direction, which did not avail itself of the procedures authorized by the Constitution, could be justifiably called “un-American.”  That was the start of educating them, up to that particular point.  The next thing was to educate them as to the effect on the country, as a whole, of the activities of large, endowed foundations over the then past forty years.

Griffin:  What was that effect, Sir?

Dodd:  That affect was to orient our educational system away from support of the principles embodied in the Declaration of Independence, and implemented in the Constitution;  and to educate them over to the idea that the task now was to effect an orientation of education away from these briefly stated principles and self-evident truths.

And, that’s what had been the effect of the wealth which constituted the endowments of those foundations -– foundations that had been in existence over the largest portion of the span of fifty years -- and holding them responsible for this change.  What we were able to bring forward was -- what we had uncovered was -- the determination of these large endowed foundations, through their trustees, actually to get control over the content of American education.

Griffin:  There is quite a bit of publicity given to your conversation with Rowan Gaither.  Will you please tell us who he was, and what was that conversation you had with him?

Dodd:  Rowan Gaither was, at that time, President of the Ford Foundation.  Mr. Gaither had sent for me, when I found it convenient to be in New York.  He asked me to call upon him at his office, which I did.

Upon arrival, after a few amenities, Mr. Gaither said, "Mr. Dodd, we have asked you to come up here today, because we thought that, possibly, off the record, you would tell us why the Congress is interested in the activities of foundations such as ourselves."

And, before I could think of how I would reply to that statement, Mr. Gaither then went on, and voluntarily stated, "Mr. Dodd, all of us who have a hand in the making of policies here, have had experience either with the OSS during the war, or with European economic administration after the war.  We have had experience operating under directives.  The directives emanate, and did emanate, from the White House.  Now, we still operate under just such directives.  Would you like to know what the substance of these directives is?"

I said, “Yes, Mr. Gaither, I would like very much to know.”  Whereupon, he made this statement to me, "Mr. Dodd, we are here to operate in response to similar directives, the substance of which is that we shall use our grant-making power so to alter life in the United States, that it can be comfortably merged with the Soviet Union."

Well, parenthetically, Mr. Griffin, I nearly fell off the chair.  I, of course, didn't, but my response to Mr. Gaither then was, “Oh, Mr. Gaither, I can now answer your first question.  You've forced the Congress of the United States to spend a hundred and fifty thousand dollars to find our what you have just told me.”  I said, “Of course, legally, you're entitled to make grants for this purpose.  But, I don't think you're entitled to withhold that information from the People of this country, to whom you're indebted for your tax exemption.  So why don't you tell the People of the country just what you told me?”  And his answer was, “We would not think of doing any such thing."  So, then I said, “Well, Mr. Gaither, obviously, you forced the Congress to spend this money, in order to find out what you just told me.”

Griffin:  Mr. Dodd, you have spoken, before, about some interesting things that were discovered by Kathryn Casey at the Carnegie Endowment.  Would you tell us that story, please?

Dodd:  Sure, glad to, Mr. Griffin.  This experience you just referred to, came about in response to a letter which I had written to the Carnegie Endowment Center, National Peace, asking certain questions and gathering certain information.

On the arrival of that letter, Dr. Johnson, who was then President of the Carnegie Endowment, telephoned me and said, "Did you ever come up to New York?"  I said, “Yes, I did, more or less each weekend.”  And he said, "When you are next here, will you drop in and see us?”  Which I did.

And again, on arrival, at the office of the Endowment, I found myself in the presence of Dr. Joseph Johnson, the President, who was the successor to Alger Hiss, two vice-presidents and their own counsel, a partner in the firm -- a fellow by the name of Cromwell.  And Dr. Johnson said (again after amenities), "Mr. Dodd, we have your letter.  We can answer all those questions, but it would be a great deal of trouble.  We have a counter-suggestion.  Our counter-suggestion is that, if you can spare a member of your staff for two weeks, and send that member up to New York, we will give to that member a room in the library, and the minute books of this Foundation since its inception. And we think that, whatever you want to find out or that the Congress wants to find out, will be obvious from those minutes."

Well, my first reaction was they had lost their minds.  I had a pretty good idea of what those minutes would contain, but I realized that Dr. Johnson had only been in office two years, and the vice-presidents were relatively young men, and counsel also seemed to be a young man.  I guessed that, probably, they had never read the minutes themselves.

And so, I said that I had somebody and I would accept their offer.  I went back to Washington, and I selected the member of my staff who had been a practicing attorney in Washington.  She was on my staff to ensure I did not break any Congressional procedures or rules.  In addition to that, she was unsympathetic to the purpose of the investigation.  She was a level-headed and very reasonably brilliant, capable lady, and her attitude toward the investigation was this:  “What could possibly be wrong with foundations?  They do so much good.”

[Start of side 2]

Well, in the face of that sincere conviction of Kathryn's, I went out of my way not to prejudice her in any way, but I did explain to her that she couldn't possibly cover fifty years of handwritten minutes in two weeks.  So, she would have to do what we call “spot reading.”  I blocked out certain periods of time to concentrate on.  Off she went -- to New York.  She came back at the end of two weeks, with the following recorded on dictaphone belts.

We are now at the year nineteen hundred and eight, which was the year that the Carnegie Foundation began operations.  And, in that year, the trustees meeting, for the first time, raised a specific question, which they discussed throughout the balance of the year, in a very learned fashion.  And the question is this:  Is there any means known more effective than war, assuming you wish to alter the life of an entire people?  And they conclude that, no more effective means to that end is known to humanity, than war.  So then, in 1909, they raise the second question, and discuss it, namely, how do we involve the United States in a war?

Well, I doubt, at that time, if there was any subject more removed from the thinking of most of the People of this country, than its involvement in a war.  There were intermittent shows in the Balkans, but I doubt very much if many people even knew where the Balkans were.  And finally, they answer that question as follows:  we must control the State Department.

And then, that very naturally raises the question of how do we do that?  They answer it by saying, we must take over and control the diplomatic machinery of this country and, finally, they resolve to aim at that as an objective.  Then, time passes, and we are eventually in a war, which would be World War I.  At that time, they record on their minutes a shocking report in which they dispatch to President Wilson a telegram cautioning him to see that the war does not end too quickly.  And finally, of course, the war is over.

At that time, their interest shifts over to preventing what they call a reversion of life in the United States to what it was prior to 1914, when World War I broke out.  At that point, they come to the conclusion that, to prevent a reversion, we must control education in the United States.  And they realize that is a pretty big task.  To them it is too big for them alone.

So they approach the Rockefeller Foundation with a suggestion:  that portion of education which could be considered domestic should be handled by the Rockefeller Foundation, and that portion which is international should be handled by the Endowment.

They then decide that the key to the success of these two operations lay in the alteration of the teaching of American History.  So, they approach four of the then most prominent teachers of American History in the country -- people like Charles and Mary Byrd.  Their suggestion to them is this, “Will they alter the manner in which they present their subject””  And, they get turned down, flatly.

So, they then decide that it is necessary for them to do as they say, i.e. “build our own stable of historians."  Then, they approach the Guggenheim Foundation, which specializes in fellowships, and say”  “When we find young men in the process of studying for doctorates in the field of American History, and we feel that they are the right caliber, will you grant them fellowships on our say so?  And the answer is, “Yes.”

So, under that condition, eventually they assemble twenty (20), and they take these twenty potential teachers of American History to London.  There, they are briefed in what is expected of them -- when, as, and if they secure appointments in keeping with the doctorates they will have earned.

That group of twenty historians ultimately becomes the nucleus of the American Historical Association.  And then, toward the end of the 1920's, the Endowment grants to the American Historical Association four hundred thousand dollars ($400,000) for a study of our history in a manner which points to what this country look forward to, in the future.

That culminates in a seven-volume study, the last volume of which is, of course, in essence, a summary of the contents of the other six.  The essence of the last volume is this:  the future of this country belongs to collectivism, administered with characteristic American efficiency.

That is the story that ultimately grew out of, and of course, was what could have been presented by the members of, this Congressional Committee, and the Congress as a whole, for just exactly what it said.  But, they never got to that point!

Griffin:  This is the story that emerged from the minutes at the Carnegie Foundation?

Dodd:  That's right.

Griffin:  And so?

Dodd:  It was official to that extent.

Griffin:  And Kathryn Casey brought all of these back, in the form of dictated notes, or verbatim readings, of the minutes?

Dodd:  On dictaphone belts.

Griffin:  Are those in existence today?

Dodd:  I don't know.  If they are, they're somewhere in the archives, under the control of the Congress, the House of Representatives.

Griffin:  How many people actually heard those?  Or, were they typed up, transcripts made?

Dodd:  No.

Griffin:   How many people actually heard those recordings?

Dodd:  Three maybe.  Myself, my top assistant, and Kathryn.  Yeah, I might tell you this experience, as far as its impact on Kathryn Casey is concerned.  Well, she was never able to return to her law practice.  If it hadn't been for Carroll Reece's ability to tuck her away in a job with the Federal Trade Commission, I don't know what would have happened to Kathryn.  Ultimately, she lost her mind as a result of it.  It was a terrible shock to her.  It is a very rough experience for her to encounter proof of this kind.

Griffin:  Mr. Dodd, can you summarize the opposition to the Committee, the Reece Committee, and particularly the efforts to sabotage the Committee?

Dodd:  Well, it began right at the start of the week of the operating staff, Mr. Griffin.  It began on the day on which the Committee met for the purpose of consenting to, or confirming, my appointment to the position of Director of Research.  Thanks to the abstention by the minority members of the Committee from voting, that is, the two Democratic members – that is why, technically, I was unanimously appointed.

Griffin:  Wasn't the White House involved in opposition?

Dodd:  Not at this particular point, Sir.  Mr. Reece ordered Counsel and myself to visit Wayne Hayes.  Wayne Hayes was the ranking minority member of the Committee, as a Democrat.  So, we -- Kathryn and I -- had to go down to Mr. Hayes’ office, which we did.  Mr. Hayes greeted us with the flat statement, directed primarily to me,  “I am opposed to this investigation.  I regard it as nothing but an effort on the part of Carroll Reece to gain a little prominence.  So, I'll do everything I can to see that it fails.”  Well, I have a strange personality, in the sense that a challenge of that nature interests me.

Our Counsel withdrew.  He went over and sat on the couch in Mr. Reece's office, and pouted.  I, sort of, took up this statement by Mr. Hayes as a challenge, and set myself a goal of winning him over to our point of view.

I started by noticing that, on his desk, there was a book.  The book was of the type – and there were many in those days -- that would be complaining about the spread of communism, and Hungary.  That type of book.

This meant to me that, at least Hayes had read the book.  So, I brought up the subject of the spread of the influence of the Soviet World.  For two hours, I discussed this with Hayes and, finally, he ended up by rising from his desk and saying, "Norm, if you will carry this investigation toward the goal that you have outlined to me, I will be your biggest supporter."

I said, “Mr. Hayes, I can assure you.  I will not double-cross you.  Subsequently, Mr. Hayes sent word to me that he was in Bethesda Naval Hospital, with an attack of ulcers.  He asked if would I come and see him.  Which I did.  He then said, "Norm, the only reason I've asked you to come out here is that I just want to hear you say, again you will not double-cross me."  I gave him that assurance, and that was the basis of our relationship.

Meanwhile, Counsel took the attitude expressed in these words, “Norm, if you want to waste your time with 'this guy' (as he called him), then you can go ahead and do it, but don't ever ask me to say anything to him, under any conditions, on any subject.”

So, in a sense, that created a deck for me to operate in relation to Hayes, on my own.

As time passed, Hayes offered friendship, which I hesitated to accept because of his vulgarity.  I didn't want to get mixed up with him socially, under any conditions.

Well, that was our relationship for about three months.  Eventually, I had occasion to add to my staff.  As a result of adding to my staff a top-flight intelligence officer, both the Republican National Committee and the White House resorted to stopping me from continuing this investigation in the direction Carroll Reece had personally asked me to go.

Mr. Griffin, that direction was to utilize this investigation to uncover the fact that this country had been the victim of a conspiracy.  That was Mr. Reece's conviction.  I eventually agreed to carry out that direction.

I explained to Mr. Reece that his own Counsel wouldn't go in that direction.  He gave me permission to disregard our own Counsel and to set up an aspect of the investigation outside of our office -- more or less secretly.  The Republican National Committee got wind of what I was doing, and they did everything they could to stop me.  They appealed to Counsel to stop me.  Finally, they resorted to the White House.

Griffin:  Was their objection because of what you were doing, or because of the fact that you were doing it outside of the official auspices of the Committee?

Dodd:  No.  The objection was, as they put it, my devotion to what they called "anti-Semitism."  That was a cooked-up idea.  In other words, it wasn't true at all.  But, any way, that's the way they expressed it.

Griffin:  Excuse me.  Why?

Dodd:  Then they made it stick.

Griffin:  Why did they do that?  How could they say that?

Dodd:  Well, they could say it, Mr. Griffin.  But, they had to have something in the way of a rationalization of their decision to do everything they could to stop completion of this investigation, given the direction that it was moving.  That direction would have been exposure of this Carnegie Endowment story, and the Ford Foundation, and the Guggenheim, and the Rockefeller Foundation -- all working in harmony toward the control of education in the United States.

Well, to secure the help of the White House in the picture, they got the White House to cause the liaison between the White and the Hill -- a major person -- to go up to Hayes and try to get him, as it were, actively to oppose what the investigation was engaged in.

Hayes, then, very kindly, would listen to this visit from this major person.  Then he would call me and say, “Norm, come up to my office.  I have a good deal to tell you.”

I would go up.  He would tell me he just had a visit from this major person, and he wants me to break up this investigation.  So then I said, “Wayne, what did you do?  What did you say to him?”  He said, “I just told him to get the hell out.”  And he did that three times.  I got pretty proud of him, in the sense that he was, as it were, backing me up.  We finally embarked upon hearings at Hayes’ request.  Hayes wanted to get them out of the way, before he went abroad in the summer.

Griffin:  Why were the hearings finally terminated?  What happened to the Committee?

Dodd:  What happened to the Committee, or to the hearings?

Griffin:  The hearings.

Dodd:  The hearings were terminated.  Carroll Reece was up against such a furor in Hayes, through the activity of our own Counsel.  Hayes became convinced that he was being double-crossed;  and he put on a show in the public hearing room, Mr. Griffin, that was an absolute disgrace.  He called Carroll Reece publicly every name in the book.

Mr. Reece took this as proof that he couldn't continue the hearings.  He actually invited me to accompany him when he went down to Hayes’ office and, in my presence, with the tears rolling down his face, Hayes apologized to Carroll Reece for all he'd done, and his conduct.  He apologized to me.  I thought that would be enough, and Carroll would resume.  He never did.

Griffin:  This charge of anti-Semitism is kind of intriguing to me.  What was the basis of that charge?  Was there any basis for it at all?

Dodd:  The basis used by the Republican National Committee was that the intelligence officer I had taken on my staff -- when I oriented this investigation to the exposure of, and proof of, a conspiracy -- was known to have a book, and that book was deemed to be anti-Semitic.  It was childish, but it's what the second-in-command at the Republican National Committee said, and he told me I'd have to dismiss this person from my staff.

Griffin:  Who was that person?

Dodd:  A Colonel Lee Loraine.

Griffin:  Lee Loraine.  And what was his book?  Do you recall?

Dodd:  The book they referred to was called Waters Flowing Eastward.  It was a very strong castigation of the Jewish influence in the world.

Griffin:  What were some of the other charges made by Mr. Hayes, against Mr. Reece?

Dodd:  Just that Mr. Reece was utilizing this investigation for his own prominence inside the House of Representatives.  That was the only charge Hayes could think up.

Griffin:  How would you describe the motivation of the people who created the foundations -- the big foundations -- in the very beginning?  What was their motivation?

Dodd:  Their motivation was, well, let's take Mr. Carnegie, as an example.  His publicly declared and steadfast interest was to counteract the departure of the colonies from Great Britain.  He was devoted just to putting the pieces back together again.

Griffin:  Would that have required the collectivism to which they were dedicated?

Dodd:  No.  No.  No.  These policies are the foundations' allegiance to these un-American concepts;  these policies are all traceable to the transfer of the funds over into the hands of Trustees, Mr. Griffin.  Those Trustees were not the men who had a hand in the creation of the wealth that led to the endowment, or the use of that wealth for what we would call public purposes.

Griffin:  It was a subversion of the original intent, then?

Dodd:  Oh, yes!  Completely so.  We got into the worlds, traditionally, of bankers and lawyers.

Griffin:  How have the purpose and direction of the major foundations changed, over the years, up to the present?  What are their purposes and directions today?

Dodd:  100% behind meeting the cost of education, such as it is presented through the schools and colleges of this United States, on the subject of our history -– to prove that our original ideas are no longer practical.  The future belongs to collectivistic concepts.  There is just no disagreement on this.

Griffin:  Why do the foundations generously support communist causes in the United States?

Dodd:  Well, because, to them, communism represents a means of developing what we call a monopoly -- as the organization, we'll say, of large-scale industry into an administrable unit.

Griffin:  Do they think that they will?

Dodd:  They will be the beneficiary of it, yes.


[end interview]


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The Jewish High Commissaries

SOVIET GOVERNMENT, 1919.

The High Commissaries of the People in 1919, two years after the Bolshevik Revolution:

ALIAS. . . . . . . . . . . . . REAL NAME. . . . . . . . ETHNICITY

Lenin ………………………..Oulianoff ……………….Partly Jewish
Trotsky……………………….Bronstein …………….. Jew
Stekloff ………………………Xachamress …………. Jew
Marloff………………………Zederbaum……………..Jew
Gottsief ………………………Prapkine……………… Jew
Kameneff……………………..Rosenfeld……………..Jew
Soukhanoff……………………Grimmer……………..Jew
Lagesky……………………….Krachmann…………..Jew
Bogdanoff ……………………Silberstein ……………Jew
Goreff…………………………Goldmann……………..Jew
Ouritsky………………………Radomselsky………….Jew
Voladarsky……………………Kohen…………………..Jew
Sverdloff ……………………..Sverdloff……………….Jew
Kamkoff ……………………..Katz ……………………..Jew
Gattesky………………………Eurstenberg…………..Jew
Dann…………………………Gourevitch………………Jew
Meshkovsky…………………..Goldberg……………..Jew
Parvus……………………… Gelphanat……………….Jew
Rossanoff……………………..Goldenbach………….Jew
Martinoff………………………Zimbar………………..Jew
Tehernomovsky……………Tehernomokdich……Jew
Pialnitzky………………………Levine…………………Jew
Adromovitch ………………….Rein…………………..Jew
Lointzeff……………………….Blechmann…………..Jew
Zvezditch………………………Fonstein………………Jew
Radek…………………………Sobelson………………..Jew
Litvinoff-Wallak………………Finkelstein…………Jew
Lunatcharsky………………….Lunatcharsky………Russian
Kolontai……………………….Kolontai………………..Russian
Peters…………………………Peters……………………..Lett
Macklakowsky………………. Rosenblum…………..Jew
Lapinsky……………………… Levenson………………Jew
Vobroff…………………………Natanson………………Jew
Ostodoks……………………….Akselrode……………..Jew
Gasine…………………………Gerfeldt………………….Jew
Glasounoff…………………… Schulze…………………Jew
Lebedieva………………………Limso…………………..Jew
Joffe……………………………..Joffe……………………..Jew
Kamensky………………………Hoffmann……………..Jew
Naout…………………………..Gunsbourg………………Jew
Lagorsky………………………..Krachmalnik………….Jew
Isgoeff………………………….Goldmann……………….Jew
Valdimiroff……………………..Feldmann……………..Jew
Bounakoff………………………Foundaminsky……….Jew
Manouilsky……………………..Manouilsky…………..Jew
Larine…………………………… Lourie…………………..Jew
Krassin…………………………..Krassin………………..Russian
Tchitcherin………………………Tchitcherin…………Russian
Goukovsky………………………Goukovsky…………..Russian

Soviet Government (1919): Summary

Bureaucracy……………..Total number………….Jews

Peoples Commissaries……………22……………………….17

Provincial Commissaries……… 23……………………….21

Commissariat of War………… 43……………………….33

Foreign Affairs………………………16……………………….13

Finance…………………………………30………………………24

Justice…………………………………. 21……………………….20

Public Instruction…………………..53………………………42

Social Assistance……………………..6………………………..6

Labour……………………………………8………………………..7

Total number of Bolshevist Government officials in 1919 : 545

Total number of JEWS in Bolshevist Government in 1919: 447


SOURCE (scroll down):http://tinyurl.com/ojqh6m6

Source: http://bit.ly/1bKBGL2

21 January 2014

Traditional families hit by declining morals, say mothers

The traditional family unit is in meltdown due to plunging moral values and the rise of single parents, according to a survey of mothers.
..
Most blame the Government for fuelling the breakup, with almost two thirds claiming that Labour “doesn’t like traditional family set-ups and seems to favour single parents and working mums”.
It’s a bit typically women-firster to just interview mothers for this survey, but nonetheless it is revealing that so many see through the government’s spin and see that they’re not pro-family, but pro-single parent.
And while single mothers enjoy tax breaks, more than half of two-parent families are struggling to make ends meet and a third are in debt, according to the 21st Century Family Life Survey.
I’ve seen other statistics showing that a couple who work full-time and have two children are, on average, only £1 a week better off than an unemployed single-mother with two children.

House prices in the UK are outrageous; I’m on an average wage but I’m trying to figure out if I can afford to get a mortgage on even a simple one-bedroom flat. Yet at work a 19-year-old girl got pregnant (to a married guy) with the sole intention of getting a house on welfare and, within a month, was moving in to a two-bedroomed house, all rent paid by the taxpayer. House prices rise because they are priced for dual-incomes since women entered the workforce, plus the subsisided government housing that used to help low-income couples get a step on the property ladder is now pretty much solely for single-mothers.

Many mothers apparantly would like to cut their working hours; sadly, not possible. As I mentioned, women’s full-scale entry into the workplace in the last four-decades has diluted wages and the economy has adapted so that houses and many other necessary products require dual-incomes. I don’t have sympathy for these older women who don’t like working because usually they’re the ones who spent their younger years triumphantly storming in to the workplace and barging men out of the way, in doing so creating the exact conditions that prevent them from leaving the workplace in later years.

Most importantly, this survey shows how politicians, feminists and the feminine media are living in a fantasy world when they portray single-mothers as either wonderful strong and independent or pure innocent likkle victims. They hope – and probably believe – everyone else conforms to this politically correct view. In reality, most people know single mothers are, generally speaking, obnoxious selfish parasites and their children often delinquents and a drain on society.

For example, a woman at work was saying the other day that her brother, who is one of the few male primary school teachers left in the UK, was delighted after he had managed to get a transfer to a small rural school. Previously he had been at a school in the inner city, near an estate full of council houses and flats that are clearly populated almost entirely by single mothers. The woman explained that “my brother hated it there, the kids were horrible. 

The kids were grubby and rude, often out of control. He once caught two girls of ten smoking and they swore at him when he demanded they put the cigs out! They were all kids raised by single-mothers, I don’t think any had a dad.” She explained how, according to her brother, the new school he was at was in a village where “all the kids come from proper [i.e. two-parent] families” and they were all nice and well-behaved.

Interesting how she automatically saw the correlation between single-mother households and rude, ill-disciplined delinquent children. Most of society does, but no-one can dare say anything in public for fear of being shouted down and, if they are politicians, their resignation demanded. A judge last year publicly stated that, in his experience, most young criminals he saw in court were raised by single-mothers. That’s all he said, just an observation made through years of experience as a judge, yet he had to withdraw his comments and apologise after some female MPs and some charity for single-mothers rose up in fury at this “disgusting attack on single mums.”

This highlights another major warping of reality in the minds of feminists and politicians; they seem to believe poor single mums are constantly vilified and attacked, but in fact they’re the most protected demographic, beyond public criticism, even more so than women in general! And that’s saying something.

13 January 2014

Why Jewish Guilt in Communism Matters

Source

You see as normal a world in which Europeans are continually insulted by Jews for being “Nazis”, even the Europeans whose ancestors fought against the Nazis. You see as normal a world in which every manifestation of European nationalism is stigmatised as Nazism and greeted with special repressive measures.

In this world, flayed by guilt, which they passively and meekly accept and internalise, Europeans have no chance of defending their countries against islamisation. Seen as tainted by some kind of “Nazi” original sin, the only way Europeans can redeem themselves is to mutely hand their countries over to the aliens and hope for the best.

You see this world as normal because that’s the world we live in.

But I don’t see this world as normal. It is built on a falsified narrative of 20th century history, one which stresses the evils of nationalism, racism and right-wing politics. An authentic history, however, would acknowledge that anti-nationalism, political prejudice and left-wing politics had consequences that were as destructive, if not more destructive, than nationalism, and that the excesses of nationalism were among those consequences. In other words, extreme nationalism was a reaction to artificially-imposed extreme anti-nationalism. 

Those anti-nationalist ideas have been expressed in ideologies like Communism and multiculturalism. Each of these movements, if they even deserve to be considered separate movements, has exhibited the vastly disproportionate involvement of diaspora Jews in the fermentation of their ideas, their promotion through intellectual discourse and their implementation at the policy level. Anti-nationalism is, literally, the worst idea in history. 

If you could quantify the misery and death the violation of the nationalist principle – the idea that a people should live in a homogeneous ethnic group in its own territory under its own government – has provoked, it would be staggering to contemplate. History is largely the chronicle of the unpleasantness that arises when this principle is violated.

The islamisation of Europe is the consequence of the elevation of anti-nationalism to be the dominant moral ideal of our age. Immigration is the most obvious consequence of the elite’s embrace of this destructive ideal. And islamisation is the consequence of immigration.

When people are infected by HIV, they don’t die of HIV. HIV is just a state of weakness. It is when they catch a secondary infection in this vulnerable state that fatality results. That’s how it is with modern Europe. Islam is not the problem. Islam is what will kill us. But it’s the secondary infection, not the underlying malady. The underlying malady is anti-nationalism.

To some Europeans, it will no doubt sound banal to say that islamisation is the consequence of immigration because, for many of them, the two are inseparable. But this is much less obvious to Americans, since America has been a country of immigration since its inception. Because the American influence is dominant within the Counterjihad movement, and because much of the Counterjihad movement wishes to make itself as inoffensive as possible to elite opinion, in a pitiful attempt to win mainstream acceptance, this fairly obvious truth goes generally unacknowledged. Many Counterjihad activists will abstain from saying anything about immigration for fear of being accused of racism.

A more rounded history of the 20th century would be the clearest possible refutation of the ideal of multiculturalism. It would show that the fact of having different peoples living in the same territory inevitably produces unpleasant results. Even after centuries, separate peoples retain their own sense of ethnic distinctness because the urge to empathise with your own ancestral kin group is an ineradicable part of human nature. Cherishing their own separateness, these distinct ethnic groups inevitably generate conflicts of interests and end up plotting against one another. 

The Jews plotted against the Europeans in whose countries they were living and the Europeans plotted back, or vice versa. It doesn’t matter. The point is that the best way to have a harmonious world is to have separate peoples living in their own territories. That is the policy conclusion that an authentic 20th century history would tend to lead to.

The warped narrative we have all been treated to hitherto, however, suggests exactly the opposite conclusion, namely that nationalism, ethnic identification, and the quest for territorial homogeneity is a terrible scourge which we must all be on constant guard against; that having different peoples living in the same territory is a great and enriching thing; and that all we need is a state willing to victimise the majority population, criminalise its free expression and use its power to crush any incipient manifestation of pride or self-assertion among its people.

The recent persecution of Golden Dawn is a good example of where the dominant narrative takes us. Now, Golden Dawn are very far from being my political ideal. Whatever their imperfections, however, they were one of the best hopes for stopping the islamisation of Greece and Europe in the only way that actually matters: achieving governmental power and using it to stop Muslim immigration and facilitate or enforce Muslim ex-migration. 

That hope may now have been extinguished, partly through direct and indirect pressure from Jewish organisations; and partly through the mythologised narrative of 20th century history that assigns some demonic significance to nationalism, racism and right-wing politics more generally. The EDL likewise have been wounded by the same bizarre European guilt obsessions arising from this distorted account of history.

Jews generally have no difficulty with the concept of ulterior, even subconscious, motivation. Freud, after all, who pioneered the concept of the subconscious, was a Jew. It is common to hear, for example, European governments accused of disguised or subconscious antisemitism for their policies towards Israel or the Palestinians. Why, then, do you have such difficulty with the idea that the Jews active in Communist movements could have had ulterior or even subconscious motivations related to their Jewishness? 

Are we really expected to believe it was pure coincidence that a group of excluded outsiders embraced and implemented an ideology that denigrated almost every aspect of mainstream European society, that sanctioned its deconstruction, the erasure of all its traditions, the wiping out of Christianity, the suppression of European patriot movements and the criminalisation of antisemitism?

I don’t take accusations of antisemitism any more seriously than I take accusations of islamophobia or racism. These are terms designed to shut down rational discussion by imputing impure motivations to opponents and elevating subjective considerations such as emotion and motivation above the core criterion of objective truth. In the world of serious discourse, however, a person’s motivations don’t matter. Facts matter. It is examination of the facts that has led me to take a critical view of the influence Jews have had on European history through their promotion of anti-nationalist ideas. Not that it matters, but I was emotionally well-disposed towards Jews prior to becoming aware of these facts. If any of the facts I have cited are inaccurate, I would welcome their correction. 

But that would be to engage in rational discourse. And we have seen no sign of a willingness to do that. Even you, in your comment, make no attempt to cite any factual inaccuracy. The post you are responding to consists almost entirely of quotes from a Jewish historian who acknowledges the Jewish role in the Communist dictatorships and balances this presentation of facts, overly so I would say, by offering a sympathetic appreciation of the context in which the Jews made the choices that they did.

Instead of rational engagement, we see exactly what I expected when I decided to broach this issue: the de rigueur insults of antisemitism, much like the de rigueur insults of islamophobia, and the silent withdrawal of support from websites that claim to be part of a Counterjihad movement. It is clear that these websites are primarily engaged, not in resisting Islamic Jihad, but in promoting the (perceived) interests of Jewry. 

They are interested in resisting Islam only insofar as the Islamic agenda conflicts with the interests of Jewry, which it clearly does to a significant degree. But that far and no further. When the two agendas come into conflict, the anti-jihad agenda falls by the wayside. Even the Counterjihad sites run by gentiles fear the disapproval of Jews, either because they are economically reliant on them in some way or because they have internalised the codes of conduct created to delegitimise criticism of Jews.

As I said, this response was anticipated when I first started talking about this issue. Nonetheless, it is dismaying to see the lack of moral and intellectual integrity in people you once respected. These are people who spend much of their lives presenting tangible evidence to a hostile mainstream audience unwilling to set aside its preconceptions in favour of the facts. At every turn, they are accused of having impure motivations, of being animated by hatred. 

You would hope, then, that these same people, having faced down the intimidating accusation of wickedness themselves, having bravely brandished factual truth in the face of the hostile arbiters of acceptable opinion, would themselves, when they found their own preconceptions challenged, be better than their own adversaries had been. But, tragically, they’re not. When presented with facts that challenge their preconceptions about Jews, they react in exactly the same way that their mainstream interlocutors do when presented with facts that jar with their preconceptions about Muslims.

The notion that a people – any people – could provoke a mindless, irrational hatred in almost everyone it comes into contact with is a very strange one, much like the idea that a religion could provoke irrational hatred and fear in anyone who comes into contact with its practitioners. 

Yet these very strange ideas are accepted without challenge in the mainstream discourse of our times. If I claimed, for example, that I knew of a dog that was persecuted everywhere it went: other dogs barked at it and attacked it; no one would give it food; children would throw stones at it for no reason; drivers would swerve to try and run it over, etc. the story would provoke extreme scepticism.

It would sound so utterly fantastical, so at variance with our normal understanding of the world, as to hint almost at something supernatural. Individuals who claimed to be persecuted in this way would be classed as paranoid schizophrenic. Rather than indulge these fantasies, the best way to help someone suffering from this affliction would be to explain to them that other people’s responses to them would be governed by their own behaviour, just like every other person in the world, and that the idea of being singled out for persecution in some fateful way was absurd. The fact that so many seemingly rational Jews can take seriously the idea that they have some mystical identity which causes them to be persecuted for no reason is deeply disturbing. 

This bespeaks an Oriental, non-European mindset in which things happen because of supernatural agency. The European mind, by contrast, seeks rational explanations for the way the world works.
When one people attempts to live as a discrete minority in the homeland of another, setting itself apart, adopting an us-and-them mentality, favouring its own in-group in every interaction, it is going to end badly, sooner or later. This is simply human nature in operation. It is not the result of some mystical evil called antisemitism.

The lesson to be drawn from the tragic experience of the Jews throughout history is that anti-nationalism – in other words having different peoples living in the same territory – is a bad idea. Yet most Jews, at least diaspora Jews, have drawn exactly the opposite conclusion. No people can be secure without a homeland of its own. yet the effect of the anti-nationalist ideas advocated by so many Jews is that the peoples of Europe will lose control of their homelands.

I have to say I am repulsed, but not surprised, by the inability of Jews to acknowledge fault. It is the perfect analogue of the Muslim inability to acknowledge fault because it conflicts with their Koran-mandated self-image as the “perfect nation”. How is it antisemitic to simply take note of the fact that anti-nationalist ideas have had destructive effects on the world and that Jews have been disproportionately involved in generating them, advocating them and implementing them? If I take note of the fact that Socialistic ideas have had destructive effects on the world and that Scots have been disproportionately involved in generating them, advocating them and implementing them, does that make me antiscotistic or Scotophobic?

Why can you Jews not make such a simple acknowledgement yourself? Are you so steeped in a lachrymose narrative of victimhood in which innocent Jews suffer continuously at the hands of evil goy that you cannot admit that Jews, like every other people on earth, have, at times, had conflicts of interest with other peoples and, at times, have committed grievous wrongs against those other peoples? No European people that I am know of claims to have innocently glided through history without ever having had a conflict of interest with other peoples, without ever having engaged in contention with other peoples and, at times, having wronged those other peoples. 

To my knowledge, Muslims are the only other people who make this claim. The Koran tells Muslims they are the “Perfect Nation”. Jews believe they are the Chosen People. Although rarely voiced publicly these days, it is clear that this idea still influences the outlook of many Jews. Nothing else can account for such a reluctance to acknowledge fault or the strength of the curious conviction that a people is destined to be the constant target of persecution and that this persecution will be completely unrelated to its own actions.

You say you have no difficulty blaming Jews when appropriate and then cite an example in which you blame Jews for not resisting Nazism more forcefully. But this was mere passivity on the part of the Jews, not actual wrong-doing against another people. Can you give me any example from history in which Jews engaged in wrong-doing against another people?

I have to say that the unwillingness of Jews to acknowledge responsibility for their historical actions takes me much closer to a feeling of general antisemitism than my awareness of the Jewish role in Communism does. The Jewish role in Communism is a detail of history from a time in which there were many mitigating circumstances to explain the choices Jews made. The Jewish unwillingness to acknowledge responsibility is not a historical curio, however. It is right here among us in the present day and it comes from Jews who live in completely secure circumstances and who otherwise sound like reasonable people. 

We could compare the Jewish role in the atrocities of Communism to the Turkish Genocide of the Armenians in the WW1 era. As various diplomats have pointed out when attempting to persuade the Turkish government to be rational on this issue, this doesn’t necessarily have anything to do with modern Turkey. If Turkey acknowledged that the genocide had occurred, admitted wrong-doing by a previous generation of Turks and expressed its regrets, the issue would be closed and we could move on. 

The fact that modern Turkey is unwilling to do this, however, hints that something sinister and ugly is going on. It suggests that whatever attitudes lay behind the Armenian Genocide still exist. And Jewish unwillingness to acknowledge their culpability in relation to the atrocities of Communism evokes the same possibility.

Discussion and exploration of Jewish guilt in Communism is important for the following reasons:
  • 1) It would establish that anti-nationalism had consequences that were as destructive, or more so, than nationalism. 
This is critical. The dominant political narrative portrays Nazism and, by extension, right-wing politics generally as being uniquely sinister and associated with violence and mass murder. Factual analysis doesn’t support that claim, however. 

The mass exterminations resulting from the political prejudice of Communism were greater in scope than the Nazi extermination based on racial prejudice. Throughout the post-WW2 era, right-wing terrorism has been almost unknown in Europe, while left-wing terrorism has been a chronic problem. In the present day, Europol issues annual reports cataloguing terrorist incidents in Europe. From these reports it is clear that right-wing terrorist incidents are rare to non-existent, while dozens of left-wing terrorist incidents occur every year. Highlighting the atrocities of Communism is one way of restoring balance to public perception.
  • 2) It would make it clear that when individuals who self-identify as belonging to different peoples live in the same territory, they will, ultimately, perceive themselves as being threatened by the interests and actions of the other group and will try to ward off the perceived threat from the other group. 
This will cause unpleasantness to at least one of the ethnic factions and very often both. And this is true regardless of how highly qualified or economically successful the groups are, refuting the core contention of the immigration apologists that immigration should be assessed solely in terms of the obvious indicators of economic success.
  • 3) It would establish that Europeans can be victims as well as perpetrators. Unlike anti-semitism, which is a marginal phenomenon, anti-Europeanism is the dominant ideology of the world. It is so overwhelmingly dominant that it is not even regarded as a distinct ideology. It is simply regarded as “the norm”. 
The emotional grip of this ideology rests on tales of Europeans doing bad things to non-Europeans in instances such as the Holocaust, the transatlantic slave trade, imperialism, etc. These accounts are, to say the least, unbalanced. 

They leave out key facts such as that all societies we know of practised slavery since the dawn of recorded time and that Europeans, after indulging in the practice for a few hundreds years, were the ones who stamped it out; that imperialism often brought betterment to the countries that experienced it in ways that can be measured through metrics such as life expectancy, population size, etc. 

Standard accounts of the Holocaust are also fundamentally unbalanced in that they neglect to mention the key fact that Nazism was a reaction to Bolshevism, that Bolshevism was an overwhelmingly Jewish phenomenon, and that millions of Europeans, and almost every constituent element of European society, were liquidated under Bolshevist rule. This was ethnic war wearing a mask of morality.
  • 4) It would destroy the destroy the harmful myth of the innocence of Jews. The dominant narrative of the 20th century assigns Jews the role of passive, innocent victims to a mindless, irrational evil. 
This gives them a special moral authority, which they have not hesitated to invoke at every opportunity to push for open-borders immigration, diversity and the de-Europeanisation of European societies more generally. 

This may not be as apparent in America. But in Europe, any attempt to limit immigration, to discuss its harmful effects or to distinguish between various streams of immigrants results in the Nazi card being played almost instantly. Once the truth that fascism was a reaction to Bolshevism, and Bolshevism was an overwhelmingly Jewish phenomenon, is established in the public mind, that special moral authority disappears for good. 

The standard mythology is an extraordinarily powerful tool that Jews can use to advance their own purposes. It is understandable that any people would be reluctant to give up such an all-conquering trump card. Nonetheless, truth demands that they do so.
  • 5) It is simply a moral imperative that atrocities of this magnitude be acknowledged and their perpetrators held to account.
Everything that is true of the Holocaust – the memorials, the commemorative ceremonies, the presence in textbooks and the popular imagination, the mantra of “We must never forget” – is equally true of the atrocities of the Bolshevist regimes, which were greater in scope than the Holocaust. It is an abomination that these truths are not more generally known. Imagine that we lived in a world where the Holocaust had been obscured from history. 

People were generally aware that there had been a war, that bad things had happened and that a lot of people had been killed, but nothing about a deliberate program to exterminate the Jews was known to the ordinary person. Only a few people reading esoteric books would occasionally stumble on this truth. 

Whenever they tried to raise it for public discussion, they would be immediately accused of paranoid anti-Germanism, anti-Europeanism or anti-Christianism and silenced. That’s the world we live in. In reverse. Anyone who denies Jewish guilt in the atrocities of Communism after the facts have been presented to them is the equivalent of a Holocaust Denier.
  • 6) There is, it seems to me, inherent value in establishing the point that the world is explicable, that there are reasons why things happen. If we are to improve the world, we must first understand it. 
A narrative that postulates the existence of a mindless, irrational evil that mysteriously blinks into existence from time to time is childlike, primitive, absurd and un-European. 

This is how Orientals see the world, in the simplistic chiaroscuro of good vs. evil. A mature understanding of the world can accommodate nuance and assign more morally complex roles to history’s actors than the cartoon characterisation of goodies vs. baddies. 

The truth about the clashing totalitarianisms of 20th century Europe is that Jews and Europeans mutually victimised one another for reasons that were partially understandable, even if the atrocious form their vengeance took is ultimately unpardonable. If we wish to avert the possibility that such things could happen again, we must understand why they happened the first time. 

And the standard narrative – that the Nazis came to power through a combination of economic crisis and the spellbinding rhetoric of an evil demagogue – is simply false. Such an account deprives Nazi atrocities of their meaning. 

The Jews who died at Hitler’s hands are not honoured or ennobled by false accounts of what led up to their murder. The opposite is true. The truth is that at the heart of the clashing totalitarianisms of 20th century Europe was ethnic conflict. 

And this ethnic conflict only came about because the principle of nationalism – different peoples living as homogeneous groups in their own homelands under their own governmental authority – had been violated. Jews were living outside of their ancestral homeland ruled by non-Jews. Germans were living outside of Germany ruled by non-Germans. The twin facts set off emotional chain reactions culminating in tragedy.

Once I see general acknowledgement by Jews of their moral culpability in this; once I see them express repentance and engage in the critical and public moral self-examination that Europeans have engaged in with regard to nationalism; once I see Jewish guilt in Communism become a matter of public knowledge and parallels drawn with the modern Jewish embrace of multiculturalism, 

I will be happy to let this issue drop. Until then, I will continue to talk about it. If that makes people unhappy or uncomfortable, then they had best go elsewhere.

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