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Ethnocentrism and the Semitic Mind
The following is Chapter 4 in my book "Shattering the Myth of Racism - Volume II" available on my web site in Microsoft Word format for those who prefer to read a hard copy.  Matt Nuenke, February 2003.

"ETHNOCENTRISM: the feeling that one's group has a mode of living, values, and patterns of adaptation that are superior to those of other groups. It is coupled with a generalized contempt for members of other groups. Ethnocentrism may manifest itself in attitudes of superiority or sometimes hostility. Violence, discrimination, proselytizing, and verbal aggressiveness are other means whereby ethnocentrism may be expressed." (The Columbia Encyclopedia, 6^th ed.)

The above definition of ethnocentrism is as good as any, but one should keep in mind that the concept itself is highly problematic - few have attempted to link "ethnocentrism" with actual "behavioral traits." In addition, racism has been used interchangeably with ethnocentrism. For that reason, I will mix the two terms and treat them as a singular construct, similar to a behavioral trait such as "extroversion." That is, I will assume that racism/ethnocentrism are both genetically based and culturally influenced.

To explore the topic of racism and the Semitic mind, I will be using primarily Kevin MacDonald's 1994 book, A People That Shall Dwell Alone: Judaism as a Group Evolutionary Strategy. This book and his second book of the trilogy published in 1998, Separation and its Discontents: Toward an Evolutionary Theory of Anti-Semitism, are both available now at http://www.questia.com//. I highly recommend this new site with its massive number of on-line books and journals for about $15 per month. It is designed to help students write term- or research-papers, as well as providing an encyclopedic wealth of information or just a cheap way of reading books.

Tom Spears of the Ottawa Sun (12/21/2002) reports that researchers have found six distinct groups of sperm whales that speak to each other in different dialects. When these groups of sperm whales come in contact with each other, they will speak to other groups in their own dialect, but they do not interbreed. Their distinct dialects keep them genetically isolated. Could this be some strange form of whale racism?

In his 2002 book, Darwin's Cathedral: Evolution, Religion, and the Nature of Society, David Sloan Wilson states that the central thesis of his book is that, "Around the world and across history, religions have functioned as mighty engines of collective action for the production of benefits that all people want." An evolutionist like MacDonald, Wilson recognizes that evolutionary explanations of human behavior are powerful, robust, and falsifiable (what is lacking in most social science or religious studies).

In Darwin's Cathedral, he looks at Judaism along with several other religious examples, to show that religions that serve the needs of the group can be sustained over long periods. Judaism has the added uniqueness of a religion with a unique identity, maintained over thousands of years, and the history has been well documented. Wilson notes that, "The Ten Commandments are the tip of an iceberg of commandments that, at least in their intent, regulate the behavior of group members in minute detail....Two facts stand out about what the People of Israel, as depicted in the Hebrew Bible, were instructed to do by their religion. First, they were instructed to be fruitful and multiply. Their religion told them to be biologically successful. Perhaps cultural evolution strays from biological evolution in other cases, but not in this case. Second, the People of Israel were provided with two sets of instructions, one for conduct among themselves and another for conduct toward members of other groups. That is the basic concept of the covenant between God and Abraham. Toward each other, the People of Israel were expected to practice the charity and collective action that we typically associate with Judaeo-Christian morality...."

This theme is apparent to any theological scholar: the Old Testament (the Jewish Tanakh) is a racist screed with the purpose of setting the Jewish race apart from its neighbors. It preaches that the Jewish god is theirs alone, not to be shared with anyone else; it preaches that the Jewish race is superior to all other groups; it preaches that God will reward the Jewish race with earthly riches if the Jews abide by the collectivist laws; and that eventually the Jewish race will reign supreme over all other races - God willing of course. It is an earthly religion that preaches racial separatism and racial supremacy.

Rush Limbaugh, the syndicated radio talk show host, likes to talk about the Judeo-Christian culture in the United States, especially since the "War on Terrorism" has become his focus. However, isn't the Christian God closer to Islam than Judaism? Both Islam and Christianity worship the same universalist God, a God that believes in proselytizing, brotherly love, and racial equality. As a eugenicist of course, I prefer the Jewish God that preaches, "be fruitful and multiply." Therefore, my critique of racial attitudes has little to do with morals or what is right, but tries to examine how it came about that Europeans have been accused of racism while all people of color - including Jews - have been assumed to be innocent. This is what I seek to explain.

In Deuteronomy 20:10-18, the Jews' genocidal God instructs this warrior race (at that time): "When you draw near to a town to fight against it, offer it terms of peace. If it accepts your terms of peace and surrenders to you, then all the people in it shall serve you at forced labor. If it does not submit to you peacefully, but makes war against you, then you shall besiege it; and when the LORD your God gives it into your hand, you shall put all its males to the sword. You may, however, take as your booty the women, the children, livestock, and everything else in the town, all its spoil. You may enjoy the spoil of your enemies, which the LORD your God has given you. Thus you shall treat all the towns that are very far from you, which are not the towns of the nations here. But as for the towns of these peoples that the LORD your God is giving you as an inheritance, you must not let anything that breathes remain alive. You shall annihilate them - the Hittites and the Amorites, the Canaanites and the Perizzites, the Hivites and the Jebusites - just as the LORD your God has commanded, so that they may not teach you to do all the abhorrent things that they do for their Gods, and you thus sin against the Loan your God."

Wilson writes, "There is a widespread tendency to regard in-group morality as hypocritical, leading to a form of moral outrage that becomes especially intense when applied to Judaism. After all, isn't it the ultimate in hypocrisy for a religion to simultaneously preach the Golden Rule and instruct its members to commit genocide? This double standard is indeed hypocritical from a perspective that envisions all people within the same moral circle. I am being sincere when I say that this perspective is laudable, important to work toward in the future, and possible at least in principle to implement. However, it provides a poor theoretical foundation for understanding the nature of religions and other moral systems as they exist today and in the past. As we have already seen, multilevel selection theory is uniquely qualified to predict both the benign nature of within-group morality and at least three forms of human conduct that appear immoral from various perspectives: conduct toward other groups, the enforcement of moral rules within groups, and the self-serving violation of moral rules within groups. Multilevel selection theory accounts for the double standard of the Hebrew Bible rather than merely reacting to it as hypocritical. No other theoretical framework fits the well-known facts of Judaism and other religions so well, or so I claim.

"Although the double standard of the Hebrew Bible is typical of religions and ethnic groups in general, Judaism is more remarkable in other respects. Most cultures and ethnic groups last for mere centuries before disappearing as recognizable entities by mingling with other cultures and ethnic groups. In contrast, Judaism has maintained its cultural identity for thousands of years against the greatest possible odds, as the religion of a landless people dispersed among many nations. It is easy to explain the persistence of a culture that is protected by military might or geographical barriers, but something about Judaism has proved stronger than the sword or even mountain ranges and oceans. Two questions need to be asked: First, how did Jewish communities remain culturally isolated within their host nations? Second, given their cultural isolation, how did Jewish communities survive despite frequent persecution?"

The Jewish experiment started in Egypt and then flourished in Babylon. This three-thousand-year-old religion, experimented, dabbled, and stumbled upon a formula that would sustain them very well indeed at certain times and in certain places. The Jewish formula was mathematically worked out by W. D. Hamilton in his 1975 paper, "Innate social attitudes of man: an approach from evolutionary genetics." Hamilton showed that evolutionary group strategies are successful when the benefits from altruism towards kin outweigh the individual's loss, including the ultimate sacrifice of one's life. The Jewish strategy is easily observed in Hamilton's description of group evolutionary strategies for both humans and animals.

When the Jews were in Egypt, they inserted themselves between the ruling class and the masses, acting as a tight, cohesive, and literate tribe that became wealthy by acting collectively. When they were exiled to Babylon about 2600 years ago, they polished up their religious/tribal strategy in religious texts that have been used since then to produce a religion that is "this worldly." From that time on, since Babylon, they would become a people that would live amongst others, but never mixing with them, to keep the tribe cohesive - they would henceforth act as a group to increase wealth at the expense of other people.

The formula "be fruitful and multiply," along with universal education or literacy, made the Jews highly valuable in a world that was illiterate. The small number of Jews in each community or nation, could make themselves very useful to the nobility by providing them with services that were unique - they were highly educated and therefore useful where few others could count, keep books, etc. along with a willingness to act against those who were subordinated by the ruling class. That is, the Jews were often times intermediaries between the rulers and the ruled. With strong altruistic bonds for their own race, they were willing and quite motivated to take advantage of non-Jews, or even other Jews that were more genetically distant.

Group evolutionary strategies are not all-or-nothing. Jews do compete aggressively between themselves, between families, and between larger Jewish groups. Their ethnocentrism is not clearly delineated between Jew and gentile. It is a matter of relatedness that is prevalent in the ethnocentrism we all have. First family, then kin, then nation and finally the rest of the world. However, the Jewish religion is specifically designed to encourage tribal loyalty while encouraging hostility towards others. Moreover, the hostility had to be cloaked and controlled.

If Jews were going to live amongst others while taking advantage of them, it is obvious that they would be occasionally persecuted for their behavior, and indeed, they were. Their entire history is one of spectacular success and growth followed by persecution and slaughter. The fundamentals of this cycle are played out repeatedly from the Egyptian Exodus to the Holocaust - Jews seen as immoral, greedy, and racially different.

This cycle of success followed by persecutions had another interesting side effect. It was the perfect formula for a eugenics' program that operated somewhat like this. First, as a people always on the move, a few would establish themselves in a new region of the world. I will use Europe as an example. From genetic studies, we now know that about 70 A.D. a small number of Jewish (males mostly) moved into Europe and established themselves by marrying local females. But quickly the barriers went up, "Once again, it is important to remember that Judaism, like other major religious traditions, exists in many specific versions that vary along a spectrum from extreme separation to extreme accommodation. This spectrum has existed throughout the history of Judaism in addition to the present day, as I will describe in more detail in chapters 5 and 6. Nevertheless, the strictest and strongest versions of Judaism can accurately be described as cultural fortresses that kept outsiders out and insiders in. The degree to which Jewish communities were isolated from their host cultures is even reflected at the level of gene frequencies. Population genetics data allow this fact to be determined with a high degree of certainty: Jewish populations from around the world are genetically more similar to each other and to the Middle Eastern population from which they were derived than to the populations among which they currently reside (Wilson 2002)."

With these racialist enclaves in place, the Jews practiced foremost selection for high intelligence. Every male was expected to excel at learning, and those that excelled the most would be married to daughters of wealthy men. It was the perfect solution for bringing together the brightest couples to have ever-increasing intelligent children. Wealthy men were more intelligent on average, as would be their daughters, and the Jewish males were just given a life-long intelligence test to pick out the smartest. In addition, arranged marriages based on a person's good looks were considered improper.

"Judaism existed before the advent of Christianity and Islam, which were designed to grow by conversion. It has always been possible to convert to Judaism (the Hebrew Bible provides numerous examples) but only with great difficulty. In a sense, this is exactly what Iannaccone would predict for a church that wants to remain strong by forcing its new members to demonstrate their commitment. Many religious sects are hard to join. Fraternity rites and high membership costs for exclusive clubs provide examples for nonreligious groups. However, these organizations usually seek new members, however demanding their initiation procedure. In contrast, Jewish communities almost never sought converts, even though they would accept them. Evidently there are no examples of Jewish missionaries or texts written to recruit outsiders to the faith. In addition, Jewish law sometimes accorded inferior status to converts (Wilson 2002)."

So here, we have numerous small Jewish groups living among other races of people, openly hostile to and keeping separate from them, while demanding high levels of altruism and community conformity among themselves." Cooperative groups robustly out-compete less cooperative groups. If Jewish communities were exceptionally cooperative by virtue of their religion, compared to the societies with which they interacted, this would give them an advantage in any endeavor that requires coordinated action. Their survival amidst other nations - at least in the absence of persecution - would be assured (Wilson 2002)."

Eugenics, as any breeder knows, is a simple matter of interbreeding for the qualities desired for, and for Jews the two most outstanding selected traits were intelligence and ethnocentrism. Conscientiousness was obviously necessary: the grueling hours of studying would not be tolerated by individuals without it - and the expression of ethnocentrism may enhanced by high levels of conscientiousness. The development of conscientiousness is a necessary component of acting collectively for the benefit of the tribe. Over thousands of years then, this cycle of selecting for intelligence and ethnocentrism has made the Jews the most intelligent race - but also the most ethnocentric. The cycles of prosperity (reproductive success) and persecutions (death or desertion) made sure of that.

Jews have also practiced a high level of inbreeding, with arranged marriages between nieces and uncles and between cousins. This type of accelerated eugenic breeding program can be deleterious as well as beneficial. In fact, the best type of selective breeding program is inbreeding followed by occasional outbreeding, and then starting the cycle over again. In this way, the genes for intelligence and ethnocentrism could be rapidly selected for by inbreeding, with deleterious recessive gene problems ameliorated through occasional outbreeding with less closely related Jews.

Of course, any eugenic breeding population, while selecting for certain traits needs a means of de-selecting also. Antisemitism has been with the Jews for thousands of years, and it took care of the de-selection problem. The less intelligent and the less committed (the dumb and less racist Jews) were either allowed to defect, forced to defect, or were more easily killed during massacres. That is, the more the Jews were persecuted, the more they could select for the very traits that made them anathema to those they lived with.

"I hope it is obvious that these acts are morally reprehensible, although dismayingly typical of between-group interactions in general. In the aftermath of World War II, psychologists made it an urgent priority to understand why people so easily adopt the kind of us/them mentality that allows atrocities such as the Holocaust to occur. Jewish psychologists such as Henri Tajfel, himself a Holocaust survivor, were at the forefront of this movement, which became known as social identity theory. The main conclusion to emerge was that us/them thinking can be triggered extremely easily in normal people. The seeds of genocide are within all of us.

"Social identity theory was developed in the optimistic spirit that science can help improve the human condition, despite its often sobering conclusions. Multilevel selection theory is the perfect compliment to social identity theory and needs to be approached in the same spirit. It provides the deep evolutionary explanation for why us/them thinking is so easy to invoke in normal people. It reveals the fault lines of moral reasoning that cause people to commit unspeakable acts with a clear conscience. These are not pleasant thoughts, but they must be confronted to discover practical solutions that do, in principle, exist. One purpose of this book is to argue that cultural evolution is an ongoing process capable of discovering genuinely new solutions, even out of old parts. When it comes to evolution, the fact that something hasn't happened before is a poor argument that it can't happen in the future. Let us now return to the subject of Judaism in this constructive spirit (Wilson 2002)."

The cycle of Jewish expansion and contraction took place at many levels, from individuals in a village (individual selection) to the elimination of entire Jewish populations (group selection). Nonetheless, when Jews did come under attack, the wealthiest were more likely to survive than the less wealthy - they could bribe their way out of harms way. In addition, only the most committed would stay and suffer the many persecutions - less committed Jews bailed out." The history of Judaism can be interpreted even more plausibly as a process of ongoing cultural and even genetic group selection, in which Jewish communities that fail to exhibit solidarity disappear, leaving the survivors to expand and create new communities. It would be extraordinary if the tragic persecution of Jewish communities over the last two thousand years did not result in a form of group-level selection (Wilson 2002)."

The Jews did not do as well in the Middle East as they did in Europe. In the Middle East, they were surrounded by their own kind, the Semitic people who evolved over at least 10,000 years in a densely populated part of the world, and it resulted in selection for high levels of ethnocentrism, tribalism or racism. Tribal warfare selected for group cohesion or racism. (We can see this tribalism at work today in Afghanistan where nation-building is virtually impossible.) When equally ethnocentric tribes came into contact with Jews, the Jews were suppressed, and they did not attain the high level of genetic intelligence as the European Jewish communities. That is, the Jews in the Middle East did not go through endless cycles of expansion, oppression and genocide. They were kept in an oppressed state without the resources available to set up the schools and system of eugenic selection that was available in Europe. The European Jews (Ashkenazi) have attained today an average general intelligence of 117, an astounding level considering that the average throughout the world is about 90 (Lynn & Vanhanen 2002).

Jews in Europe however did prosper through a strategy that worked quite often, with occasional setbacks. "Jewish history is not as simple as a displaced people struggling to survive amidst hostile neighbors. Jewish groups survived and even prospered through specific activities and relationships with different elements of their host nations. From a purely actuarial standpoint, periods of prosperity were required to balance the catastrophic declines caused by persecution. A common pattern was for Jews to form an alliance with one gentile segment of the host nation, usually the ruling elite, to exploit another gentile segment, such as the peasantry (Wilson 2002)."

The above was the pattern in Europe more than in the Middle East. Europeans evolved over the last 40,000 years in a sparsely populated and often glaciated environment. This ecological niche made individualism, universal altruism, and cooperation with neighbors much more valuable than warfare. As a result, Northern Europeans have exceptionally low levels of ethnocentrism or innate racism compared to other races. This made the Jewish exploitation of the Europeans easy, until the hostilities occasionally boiled over into conflict. Even with low levels of innate racism, Europeans would eventually rebel against outsiders taking advantage of them.

A cultural difference also existed between the European Christians and their Jewish guests, "Even Judaism, the religion from which Christianity is derived, focuses more on establishing the nation of Israel on earth than on what happens after death. Belief in a wonderful heaven must therefore be explained by a different set of principles than a general desire to explain the world and to obtain scarce resources. In his analysis of Christianity, Stark (1996, 80-81) emphasizes the secular utility of belief in the afterlife, as an adaptation to a particular environment, quoting with approval the following passage from McNeill (1976, 108):'Another advantage Christians enjoyed over pagans was that the teachings of their faith made life meaningful even amid sudden and surprising death.... Even a shattered remnant of survivors who had somehow made it through war or pestilence or both could find warm, immediate and healing consolation in the vision of a heavenly existence for those missing relatives and friends.... Christianity was, therefore, a system of thought and feeling thoroughly adapted to a time of troubles in which hardship, disease, and violent death commonly prevailed (Wilson 2002).'"

Life for Christians, under the thumb of feudalism, was tough enough without having the Jews insert themselves into the mix to gain wealth on the backs of the poor. Is it any wonder that antisemitism was so enduring for so long? As an earthly religion - obsessed with wealth, reproduction, and dominance over others - how could Jews be viewed with tolerance except by the elite who used the Jews to exploit the poor?

As Hamilton pointed out, the greater the genetic distance between groups, the greater the competition. Group-hunting carnivores pushed the need for collective cooperation during "the hunt" - only close kin could be depended upon. This is true for humans and for animals. Moreover, it is the basis for ethnocentrism or racism - there is no mechanism in the human species for universal cooperation. Cooperation has only come about due to language and culture - those general intelligence abilities that can at times suppress human group genocides.

An interesting example of group evolutionary strategies may be unfolding before our very eyes. Clonaid Has just announced the birth of the first cloned child. Whether this is true or not, this development shows how groups can be formed and how they can be genetically different from those around them. Clonaid Is funded by the Raelians, a religion that was formed based on the belief that humans were put here by aliens, and that by using genetic engineering it is possible to clone ourselves and to then "transport" our brains continuously from our aging bodies into our younger cloned bodies. Overwhelmingly, the public opposes cloning of humans. What this means is, that there is a real difference in the behavioral traits of the average Raelian and the rest of society.

As a group then, if the Raelians grow as an earthly religion like Judaism, and if they desire to live forever because they do not believe in a religious hear-after, and since genetic engineering requires a great deal of money, they may be the next successful group that will displace a more conservative one - or the status quo. It seems to me that these people have a common set of behavioral traits - they are not afraid of perpetual life, they desire wealth, pleasure, and technological progress. This formulation is not unlike that of Judaism. In addition, if the Raelians do find that they have a lot in common genetically, even though they are not racially exclusive, they could very well be creating a new race via the founder effect. That is, a small group of people who are cohesively genetically-different in some meaningful way from others.

For me, focusing on the Jewish evolutionary strategy has several purposes. First, it shows that a eugenic religion is possible because we have one as an example - Judaism. In addition, what is so exciting about it is how easy it was. Jews used what was common knowledge at the time about races and the differences between races, they discovered a useful tool - universal education, and they set down an earthly set of rules for behavior that gave them an advantage over other groups who they competed with.

Second, there is a need to show that part of the Jewish strategy has been to manipulate the host cultures they lived with. That is, as a group that lived off the labor of their hosts, what we would today call disparate outcomes because the Jews were far wealthier than the people they lived with, they had to "live the lie." Jews believe they are superior to all other races, that this superiority was mandated by God, that their God was only for the Jews, and that the Jews therefore were the natural born rulers of the earth. That is a racially explosive position to take, so within Judaism is an intellectual arm of apologia - or a formal defense or justification for their beliefs and actions.

This strategy, over the last fifty years, has worked best among Whites. As stated above, we are virtually defenseless against more ethnocentric groups to the point where Whites can easily be shamed into yielding to their demands. MacDonald explains this dilemma: Whites will apply universal moralism - even against their own kin. If they believe there was a wrong, they will punish their own kin or race even more than other races. All that has to be done is to make them believe that they have behaved badly. So today, Whites, not understanding how they are manipulated, have come to adopt affirmative action, multiculturalism, and egalitarian positions to the detriment of Whites in general.

Only in the West, do we invite in and support immigrants from around the world. Only in the West, do we give preferences to other races over our own. Only in the West, do we go to war not for profit but for moral causes that have no benefit for us. Only in the West, are we willing to give up much of our wealth and share it with genetic strangers. Only in the West, do Whites condemn other Whites for being racists. Only in the West, do we have Whites who celebrate the day that we will be a minority in our own land. Only in the West, are White males singled out and separated from White females as loathsome and despicable racists - Neanderthals who may have no hope of redemption.

MacDonald has detailed the strategy used by Jews to turn Whites against themselves, over the last 100 years, in his third book on Jewish group evolutionary strategies, The Culture of Critique: An Evolutionary Analysis of Jewish Involvement in Twentieth-Century Intellectual and Political Movements (Praeger press 1998; 1^st Books Library 2002). Entering the 20^th Century, the American people were influenced in their opinions by military, religious, and corporate spokespersons. That slowly changed such that mass-opinion and our values have been molded by government, academia, and the media - all powerfully influenced by Jewish interests.

The Jewish race: Exodus (1300 to 1600 B.C.) to 18^th Century Enlightenment.
(Unless stated otherwise, all quotes in the following will be from A People That Shall Dwell Alone by Kevin MacDonald, 1994.)

A People That Shall Dwell Alone is an academic book, and was reviewed by a long list of evolutionists, et al. before publication. For this reason, I will be replacing some scientific terms by more common terms in [square brackets] to make the quotes more readable. In addition, I have left the references to sources in, to fully reflect that most of the material that MacDonald uses is from Jewish sources. Also, since this book is available on-line at Questia, any deletions, footnotes, or out of context quotes can be easily checked by merely searching for the words and checking out the original text.

"This project attempts to develop an understanding of Judaism based on modern social and biological sciences. It is, broadly speaking, a successor to the late-19th-century effort to develop ... a scientific understanding of Judaism. The fundamental paradigm derives from evolutionary biology, but there will also be a major role for the theory and data derived from several areas of psychology, including especially the social psychology of group behavior.

"In the present volume, the basic focus will be the attempt to adduce evidence relevant to the question of whether Judaism can reasonably be viewed as a group evolutionary strategy. The basic proposal is that Judaism can be interpreted as a set of ideological structures and behaviors that have resulted in the following features: (1) the segregation of the Jewish gene pool from surrounding gentile societies as a result of active efforts to prevent the influx of gentile-derived genes; (2) resource and reproductive competition between Jews and gentiles; (3) high levels of within-group cooperation and altruism among Jews; and (4) eugenic efforts directed at producing high intelligence, high-investment parenting, and commitment to group, rather than individual, goals.

"I believe that there is no sense in which this book may be considered anti-Semitic. This book and its companion volume are intended to stand or fall on their merits as scientific works. This implies an attempt on my part at developing a scientifically valid account of Judaism. Nevertheless, one cannot read very far in Jewish history without being aware that historical data do not exist in a theoretically pristine state in which they lend themselves to only one interpretation. While by no means always the case, the historiography of Jewish history has to an extraordinary degree been characterized by apologia [a series of apologies for Jewish behavior] and a clear sense of personal involvement by both Jews and gentiles, and this has been the case from the very earliest periods in classical antiquity. There is therefore considerable controversy about key issues in the history of Judaism which are of great importance to an evolutionary perspective. Jewish history, more so than any other area I am familiar with, has been to a considerable extent a social construction performed by highly interested parties intent on vindicating very basic moral and philosophical beliefs about the nature of Judaism, Christianity, and gentile society generally.

"Indeed, I would suggest that the very fact that the history of Judaism represents such a minefield for an evolutionary theorist (or any theorist) attempting to understand Judaism is itself an important fact about this endeavor that is highly compatible with an evolutionary perspective on Judaism: Theories of Judaism often reflect the interests of their proponents. These issues are discussed extensively in the companion volume, Separation and Its Discontents: Toward an Evolutionary Theory of Anti-Semitism (MacDonald 1998). The only point here is to say that, like any other scientific account, this one is open to rational, logical debate....

"Nevertheless, the proposal here is that it is possible to provide an account of Judaism that fits quite well with the idea that Judaism is an evolutionary group strategy and to do so by relying on a substantial body of scholarly research in the field of Jewish history, the vast majority of which has been written by Jews themselves....

"Besides social controls, another theoretically important feature of the present treatment is the proposal that the religious ideology of Judaism is essentially a blueprint for a group evolutionary strategy (see Chapter 3). The point here is that although ideology often rationalizes evolutionary goals, it is [inconclusive] by evolutionary theory. Ideologies, like group strategies generally, may be viewed as 'hopeful monsters' whose adaptiveness is an empirical matter....

"The main reasons for supposing that ideologies in general are [inconclusive] by evolutionary theory are that (1) ideologies often characterize an entire society (or, in this case, the subculture of Judaism), and (2) ideologies are often intimately intertwined with various social controls. In the case of Judaism, and as described in Chapters 3-6, these social controls act within the Jewish community to enforce the stated ideological goals of maintaining internal cohesion, preventing marriage with gentiles, enforcing altruistic behavior toward other Jews, and excluding those who fail to conform to group goals. To the extent that an ideology characterizes an entire group, it becomes insensitive to individual self-interest, and to the extent that it is reinforced by social controls, it is possible that individuals who do not benefit from adopting the ideology will be socialized to do so. This is especially important because the thesis here is that Judaism is an altruistic group strategy in which the interests of individuals are subservient to the interests of the group (see especially Chapter 6)."

What fascinates me about the Jewish evolutionary group strategy is that in order to work, several themes had to be played out over and over again. As will be shown later, the Jews have a history of several thousand years of logical debate, analysis, and pondering over great issues and meaningless issues alike. Yet today, when it comes to issues like intermarriage for example, they have no hesitation in promoting others doing it while they try to maintain their own racial purity - what they call the "silent holocaust." That is, in a multicultural society, Jews are starting to intermarry increasingly, while their co-religionists try to prevent it.

Another example is the debate over the Black-White intelligence difference and whether it is partly genetic or not. On the one hand, the Jews have proclaimed for thousands of years that they are the smartest and best scholars, and yet now they are at the forefront in denying that general mental ability is about 80% genetic, as numerous studies have pointed out. In fact, they have lost this battle of promoting radical environmentalism to the point that they do not even try to provide research to prove it is the environment rather than our genes that make us smart, they have had to resort to calling anyone who discusses it "racist."

It seems to me that the only way that most Jews can hold so many contradictory positions is simply this - they have become a race that is low in open-mindedness and high in authoritarianism, ethnocentrism, and innate paranoia. They literally have no choice - they must hold numerous contradictions in order to maintain their positions as they see it for the benefit of the tribe.

Note that I am not saying that Europeans (Euros) are more rational than Jews, only that at the highest levels of academia and politics, Euros are far more scientific - far fewer of them take up Marxist, deconstructionist, egalitarian, and other indefensible empirical positions. These irreconcilable or unscientific disciplines are almost entirely of a Jewish nature.

"Thus, for example, if living as a minority among the Egyptians during the original sojourn recounted in Genesis and Exodus had resulted in a large increase in wealth and population, a similar diaspora strategy might be viewed as viable in the future - a point that we shall return to in Chapter 8 when I attempt to develop an evolutionary perspective on the origins of Judaism as a group evolutionary strategy. The success of such a diaspora strategy could not have been foreseen with certainty, and its success may well not have been known beforehand by its participants, but given the early indications of success, it would be rational to continue the strategy.

"An evolutionary group strategy thus may be conceived, at least partly (see below), as an 'experiment in living,' rather than as the determinate outcome of natural selection acting on human populations or the result of ecological contingencies acting on universal human genetic propensities. Supporting these experiments in living are ideological structures that explain and rationalize the group strategy, including the social controls utilized by the strategy.

"Social controls in the service of achieving internal discipline (such as, for example, preventing exploitation by cheaters or non-cooperators) are theoretically important for the development of a successful altruistic group evolutionary strategy (D. S. Wilson 1989; see below). But there is no reason why an experiment in living must include such controls. One could perfectly well imagine a group strategy in which there were no provisions at all to exclude cheaters and exploiters. Such a strategy would presumably fail in the long run, just as Alexander's (1979) celibate religious sect failed. But that is not the point. Experiments are experiments: Some are successful and well designed, and others are not. The evidence reviewed in later chapters suggests that Judaism has survived as a group evolutionary strategy (albeit with several important changes) at least since the Babylonian captivity [2600 years ago]. If this is so, there is the implication that it has been a well-designed evolutionary strategy."

Simply put, the Jews stumbled upon a system of laws and behaviors that were so successful first in Egypt and then in Babylon that they continued to practice it. A racially pure group, living among other races, they used their solidarity to enrich themselves as a group, even if some members occasionally suffered at the hands of anti-Semites. To do this, they had to take up residence in the lands of other nations, in small enough numbers not to be persecuted by the illiterate masses that saw Jews as exploiters. This precarious existence or strategy then was not hatched in some grand plan, it was just stumbled upon and then enhanced as time went on, and modified as needed to keep the community unified while keeping the lowly Gentile masses from routinely slaughtering them or expelling them more often than they already were.

"In summary, Judaism is here considered fundamentally as a cultural invention that is underdetermined by evolutionary/ecological theory and whose adaptiveness is an empirical question. However, it does not follow that there are no biological predispositions at all for developing the type of group evolutionary strategy represented by Judaism. In Chapter 8, I suggest that the ancient Israelites were genetically predisposed to be high on a cluster of psychological traits centering around group allegiance, cultural separatism, ethnocentrism, concern with [inbreeding], and a collectivist, authoritarian social structure. Evidence cited there indicates that these tendencies are very strong among widely dispersed Jewish groups in traditional societies and that they appear to be more common among other Near Eastern peoples compared to [Euro] Western societies. Further, it is suggested that Judaism itself resulted in a 'feed-forward' selection process in which Jewish groups become increasingly composed of individuals who are genetically and [behaviorally] predisposed to these traits."

The level of ethnocentrism or racism several thousands of years ago was a continuum, with the most northerly races in Europe having the least, and the Semites the most - racism. As populations mixed between these two extremes then there is a gradual increase in racism from a low level in Scandinavian races to a high level in the Semitic races. (We need to look at other races such as Africans and Asians as soon as we can locate the cluster of behavioral ingredients that make up ethnocentrism from known behavioral traits.) MacDonald's second point above is that once Judaism was in place, it also had eugenic consequences that increased the innate levels of racism in Jews over other races - it became an advantageous genetic quality that improved the group's cohesiveness while holding hostile and exploitative attitudes towards outsiders. Having no remorse in exploiting the labors of other people of a different race can have important economic rewards for the exploiters. Euros in the United States had slavery, but they were also the ones who ended it. It was not felt to be morally justifiable and Euros slaughtered each other during the civil war to end slavery - a race divided upon itself.

"Human plasticity, which also includes mechanisms such as various forms of learning, provides a mechanism such that humans can adapt to environmental uncertainty and lack of recurring structure within a finite range. The point here is that societies and subcultures are able to take advantage of this plasticity and manipulate their own environments in order to produce adaptive [behaviors]. In the case of Judaism, it will be argued in Chapter 7 that both eugenic practices (taking advantage of human genetic variation) and manipulation of environments (taking advantage of human plasticity) have been enshrined in religious ideology and intensively practiced. By manipulating environments in this manner, Judaism has been able to develop a highly specialized group strategy, which has often been highly adaptive in resource competition within stratified human societies....

"At a theoretical level, therefore, a group strategy does not require a genetic barrier between the strategizing group and the rest of the population. Group evolutionary strategies may be viewed as ranging from completely genetically closed (at the extreme end of which there is no possibility of genetic penetration by surrounding populations) to genetically open (at the extreme end of which there is completely random mating). In the case of Sparta, membership in the group of Spartan citizens was hereditary, and there is no indication of any interbreeding between the Spartans and the Helots [slaves] (see MacDonald 1988a, 301ff). In the case of Judaism, evidence will be provided in Chapter 2 that in fact there have been significant genetic barriers between Jews and gentiles, and in Chapters 3 and 4, it will be shown that these barriers were actively maintained by a variety of cultural barriers erected by Jews against significant gentile penetration of the Jewish gene pool. The evidence provided there indicates that through the vast majority of its history Judaism has been near the completely genetically closed end of this continuum."

In short, Judaism could have been a group evolutionary strategy without its racist policies. That is, if it was a universalist religion, it could have openly encouraged the most intelligent and committed people in society to join their group, and they could still have had maybe even a more successful group strategy - they wouldn't have been perceived as being different from others. In fact, this is the approach of new eugenic movements now sprouting up on the Internet. Some are racially exclusive, but most are at least loosely defined racially. That is, racial purity is not an issue - and genealogies are only of interest with regards to genetic qualities.

"In the case of Judaism, the central [Jewish authority] of the system of self-government in the diaspora provided a powerful mechanism for excluding Jews (often termed 'informers') who failed to conform to group goals by, for example, collaborating with gentiles against the interests of the Jewish community or who engaged in behavior such as dishonest business practices with gentiles that was likely to lead to anti-Semitism. Moreover, as indicated in Chapters 4 and 6, there were strong community sanctions on individuals (and their families) who violated group norms against intermarriage with gentiles, socialized with gentiles, patronized businesses owned by gentiles, or attempted to bid against other Jews who owned franchises obtained from gentiles....

"In the case of Judaism, the material reviewed in Chapters 5-7 indicates that there were indeed powerful forces that tended to minimize conflict of interest within the Jewish community, including economic cooperation and patronage and high levels of charity. Nevertheless, the data do not indicate that Judaism has typically been characterized by a high degree of social and political egalitarianism. Rather, the historical record suggests that Judaism for much of its history has been characterized by the development of a highly competent elite who acted in the interests of the entire group and whose wealth came ultimately not from exploiting other Jews, but as a result of economic transactions with the gentile community."

Gentiles have no equivalent to this group exploitation based on a religion. I can't think of any mainstream Christian religion that uses a central authority to make its members buy from each other, while encouraging their members to exploit other groups. Only Judaism does this and I maintain that they still do. They no longer have a central authority to enforce conformity to pursuing group goals, and many of them defect and are secularists (in fact most), but as a group they are still highly racialist in their interactions with Gentiles where it counts - such as support for immigration, hostility to Protestant culture, or support for Israel. Most of them will march to the collectivist tune rather than feel the wrath of their kin for any transgressions.

"The strategizing group can engage in intragroup eugenic practices for traits conducive to the successful pursuit of the ecological role. (The Spartans practiced infanticide against any weak or sickly children. Significantly, the decision was made not by the parents, but by the central authorities - another indication of the privileged position of group interests over individual interests.)"

Later we will look at Jewish eugenic practices that today would be called coercive and beyond the pale ethically. And yet, two of the most successful group evolutionary strategies did just that - the state decided who would live, marry, and breed for the betterment of the tribe. (The Spartans through warfare eventually self-destructed from constant battles, but the strategy was successful in terms of wealth, social control, and conquest - while it lasted.) It is my contention that eugenics can be coercive and yet be very successful in terms of improving the betterment of the members' lives. I will elaborate on how this can be done later on.

"These twelve statements are related to five theoretically significant independent dimensions relevant to conceptualizing human group structure in evolutionary terms: (1) a dimension ranging from complete voluntarism, in which the strategizing group voluntarily adopts its strategy, at one extreme to complete coercion, in which the group is forced to adopt significant aspects of its strategy, at the other; (2) a dimension ranging from complete genetic closure, in which the group is closed to penetration from other individuals or groups, at one extreme to complete genetic openness (panmixia), at the other; (3) a dimension ranging from high levels of within-group altruism and submergence of individual interest to group interests at one extreme to complete within-group selfishness at the other; (4) a dimension ranging from high between-group resource and reproductive competition at one extreme to very little between-group resource and reproductive competition at the other; and (5) a dimension ranging from high levels of ecological specialization at one extreme to ecological generalization at the other. It is proposed that human group evolutionary strategies vary along all of these dimensions independently.

"Because of the lack of theoretical strictures on human group evolutionary strategies, the structure of this volume will reflect the need to provide empirical evidence regarding the status of Judaism on these five dimensions. Although qualifications to these propositions will be necessary at various points in the argument, the burden of this essay will be to show that historical Judaism can be reasonably conceptualized as follows: (1) Judaism is a self-imposed, non-coerced evolutionary strategy, although at times anti-Semitic actions have had effects that dovetailed with Judaism as an evolutionary strategy; (2) Judaism is a fairly closed group strategy in which much effort has been devoted to resisting genetic assimilation with surrounding populations, and, moreover, this effort has been substantially successful; (3) Jews have typically engaged in resource and reproductive competition with gentile societies, often successfully; (4) there is a significant (but limited) degree of within-group altruism, traditionally enforced by powerful social controls and always enshrined in religious ideology; and (5) there is a significant degree of role specialization, specifically specialization for a role in society above the level of primary producer characterized by cultural and eugenic practices centered around intelligence, the personality trait of conscientiousness, high-investment parenting, and group allegiance.

"At a fundamental level, a closed group evolutionary strategy for behavior within a larger human society, as proposed here for Judaism, may be viewed as pseudospeciation: Creation of a closed group evolutionary strategy results in a gene pool that becomes significantly segregated from the gene pool of the surrounding society."

By pseudospeciation, MacDonald is stating that due to racial purity, social isolation, and building particular social and economic niches for themselves - along with eugenics - that the Jews have been and continue to drift further from the norm of the human species. Many people are fond of saying, "there is just one race, the human race." Not only is this absurd, but with genetic engineering and using Judaism as a model, we can readily see that because of culture, humans can be engaged in socially constructed speciation. That is, there will most assuredly be more than one human species in the future as evolution rapidly accelerates through genetic engineering.

"The present thesis that Judaism is an evolutionary strategy does not rely on the proposition that Jews represent a distinct race. The minimal requirement for the present theory of Judaism as a fairly closed group strategy is that there be genetic gradients between well-defined groups of Jews and gentiles within particular societies that are maintained by cultural practices. It is the genetic gradient and the coincident competition between significantly different gene pools that are of interest to the evolutionist. Clearly, such a proposal is compatible with some genetic admixture from the surrounding populations. However, an evolutionary perspective must also consider the hypothesis that widely dispersed Jewish populations have significantly more genetic commonality than local Jewish populations have with their gentile co-habitants, since this hypothesis is relevant to developing an evolutionary theory of the patterns of altruism and cooperation among widely scattered Jewish populations.

"It should be noted at the outset that there are good reasons to suppose that there will be some differentiation of the Jewish gene pool among the different Jewish groups of the diaspora. These groups were separated, in many cases for two millennia or more, so that, even in the absence of genetic admixture with surrounding populations, one would expect that genetic drift as well as natural selection resulting, for example, from differences in climate or parasites, would begin to differentiate these populations genetically. Regarding genetic drift, the high frequencies of recessive disorders among Jewish populations and the fact that recessive disorders tend to be unique to particular communities strongly suggest that Jewish populations have been susceptible to founder effects and genetic drift (Chase & McKusick 1972; Fraikor 1977; Mourant, Kopec, & Domaniewska-Sobczak 1978). The general picture is that Jewish communities often originated with a very few families who married within the group, typically with high levels of inbreeding (see Chapters 4 and 8).

"There is also evidence that selection within the diaspora environment has been important in differentiating Jewish populations. Thus, Motulsky (1977b, 425) proposes that, given the clear evidence for the genetic distinctiveness of the Ashkenazi gene pool, the resemblance in physical characteristics and the ABO blood group between the Ashkenazim and the gentile European population is due to convergent selection (see also below). Lenz (1931, 667-668) suggests that the phenotypic resemblance of Jews to the local gentile population may arise from natural and sexual selection for individuals who resembled the local population, just as different species of butterflies may come to resemble each other. It is thus theoretically possible that a fairly small set of genes promoting phenotypic similarity could be amplified via natural selection within Jewish populations without precluding a large overall genetic distance between Jewish and gentile gene pools.

"Selective processes within far-flung Jewish communities might also lead to genetic divergence between them. For example, in Chapter 7, data are discussed indicating a great deal of assortative mating for traits related to intelligence, high-investment parenting, and group cohesion within Jewish communities. Although eugenic selection for a common [behavior or appearance] may result in selection for the same genes, this certainly need not be the case, since different Jewish populations may accrue different genetic mutations related to intelligence as well as different genes resulting from low levels of genetic admixture with local gentile populations. Supporting this possibility, Eldridge (1970; see also Eldridge & Koerber 1977) suggests that a gene causing primary torsion dystonia, which occurs at high levels among Ashkenazi Jews, may have a heterozygote advantage because of beneficial effects on intelligence. Further supporting the importance of selective processes, eight of the 11 genetic diseases found predominantly among Ashkenazi Jews involve the central nervous system, and three are closely related in their biochemical effects (see Goodman 1979, 463)....

"The data reviewed in Chapter 4 indicate that in fact there have been low levels of gentile proselytism to Judaism over the centuries, and Patai and Patai (1989) suggest that the rape of Jewish women by gentiles as well as the illicit affairs of Jewish women with gentile men may also have influenced the representation of gentile genes in the Jewish gene pool. It is possible that even this relatively small genetic admixture from surrounding populations could be adaptive for a strategizing group because the group would benefit from new genetic combinations."

The above is the long version of a simple system in evolution. Let us assume that we have a closed population group or race that lives separate from other races. Selection produces a certain type of race, but every so often a few genes from neighboring races (outbreeding) does occur, but at a very low rate (Wolpoff & Caspari 1997). An even easier example to explain the above phenomena goes something like this. I am a dog breeder of purebred attack dogs - Doberman pinschers. My neighbor also breeds Doberman pinschers, but of the friendlier temperament for a family pet - still a good watchdog but not as vicious as the attack dogs. Every once in a while, one of the attack Dobermans interbreeds with one of the neighbor's dogs, passing the attack dog genes to the friendly dog breed. The breeder, not knowing what has happened, may get a litter of Dobermans that are more aggressive than normal, but also they seem to have a very black, shiny coat, and also are a little less intelligent. The breeder then proceeds to breed the friendlier Doberman, but now has some new genes to play with - a very shiny black coat. Eventually the more aggressive genes are selected against (bred out) but the shiny black coat genes are kept.

In the case of Eastern Jews and Euros, the same thing can happen. A few Euro genes enter the Jewish gene pool every so often. The Jews can then selectively continue to breed for high intelligence (selecting against the less intelligent Euro genes) while selecting for traits like straight hair or lighter skin - that is looking more European. Maintaining high intelligence and a high level of ethnocentrism, while breeding to look more like the host population when you are of a race that lives off lesser people has a great deal of advantage - especially during times of genocide against Jews. The more intelligent Jews that look less like the typical Jew and more like the typical Euro would have had a far better chance of slipping away to safety or hiding out as a Gentile - eugenics at work in all of its various forms.

"Evidence in favor of this hypothesis would be that Jewish proselytism, while highly limited and restricted (see Chapter 4), has been far more successful among wealthy, intelligent, and talented individuals and that this pattern was actively encouraged by the Jewish community. Accounts of proselytes (see, e.g., Patai & Patai 1989) indicate that proselytism was more common among talented and wealthy people. For example, Patai and Patai (1989, 83), in describing proselytes in Germany, note that '[o]nce again history records only the conversions of those few proselytes in Germany who were exceptional among the many converts to Judaism because they were of high status in Gentile society prior to their conversion, or because they achieved renown after they had become Jewish....'

"Moreover, as might be expected, given the strong emphasis on elitism within the Jewish community, there is evidence that Jewish apostates tended disproportionately to be poor and obscure Jews, at least into the 19th century: Lea (1906-07, 1:111, 139) notes that prior to the forced conversions of 1391 in Spain, the converts to Christianity had been mostly of humble status, and prior to the expulsion of 1492, only the lowest classes of the remaining Jews converted to Christianity. Similarly, Weinryb (1972, 94) notes that, although voluntary conversions of Jews to Christianity in traditional Poland were small in number, they mostly involved poor and obscure Jews. Moreover, Kaplan (1983, 275) shows that poor Jewish girls who could not afford an adequate dowry were forced to marry gentiles as a last resort. Pullan (1983, 294ff) finds 12 cases of Jewish apostasy in 16th-century Venice, of whom 9 were poor Jews attempting to better their economic conditions. All three of the wealthy individuals apostatized in order to marry or have sexual intercourse with gentile females and/or obtain property, and in at least two of the cases, the conversions themselves appear to have been insincere. This trend for apostates to be disproportionately of humble status was altered beginning with the trend toward emancipation, but the reverse trend did not occur even then. During this period, Jewish apostates included many individuals hoping to advance their career options, but, as Katz (1986, 54) points out, the apostates did not differ economically or in terms of education or social success from those who remained Jews.

"If in fact poor and obscure Jews were disproportionately abandoning Judaism, there is no reason whatever to suppose that poor and obscure gentiles were even proportionately represented as proselytes to Judaism. Similarly, recent surveys in the United States indicate that more highly educated Jews and those with higher socioeconomic status are more likely to marry [only kin] (Eliman 1987), again suggesting a greater identification with Judaism among elite individuals. These findings are highly compatible with the idea that the few proselytes in traditional societies who did convert to Judaism were in fact disproportionately drawn from among the talented, educated, and wealthy."

To allow a few talented Gentiles to convert to Judaism, while allowing the lesser Jews to leave the tribe served two purposes - eugenics and apologia. With regards to eugenics, it allowed the less intelligent and less ethnocentric Jews to leave the breeding collective, while allowing some exceptional Gentile genes into the tribe - genes that may be of benefit if they were absent among Jews. In addition, and primarily I suspect because the eugenics of the Jews was not that overt, they allowed some Gentiles to convert so that they could claim they were not a closed racial group. They could point to a few high profile Gentiles who had converted to Judaism, without really discussing the closed genetic barriers in place between Jews and Gentiles. This was propaganda at its best.

I came across another form of this apologia by Jews on the Internet while debating conversions, and it was the reason I reread A People That Shall Dwell Alone. The reason stated for not trying to convert Gentiles to Judaism was due to the fact that "under Judaism, Jews do not believe that only Jews are going to heaven. That is, there was no need to convert others because we were all going to heaven - Jews, Muslims, Hindus, you name it." Yup, that was it! No racism in Judaism. And I thought I had heard all of the arguments before, but they seem to be endless and shifting to meet the current needs of the tribe.

Understand that I do not condemn Jews for their racism as much as I condemn Euros for being so easily duped and so universally moral. After all, it was the Indo-Europeans that went into India many thousands of years ago and set up the caste system to prevent race mixing once they conquered the natives. Unfortunately, under the ecological circumstances, the elite clans in India practiced female infanticide to the extent that they rarely had any female children, making inbreeding impossible between the elite (Hrdy 1999, pg. 326-7). They had to bring females up from the lower classes to marry their male heirs (though this form of control of wealth may not have persisted for that many generations - and then only in certain parts of India).

"This chapter has three purposes. The first is to show that the Tanakh (the Jewish term for what Christians refer to as the Old Testament) shows a strong concern for reproductive success and control of resources. The second purpose is to show that there is also a pronounced tendency toward idealizing [inbreeding] and racial purity in these writings. Finally, it is argued that the ideology of Judaism as an evolutionary strategy for maintaining genetic and cultural segregation in a diaspora context is apparent in these writings....

"Baron (1952a) notes that Judaism is often referred to as a 'this-worldly' religion. While there is very little concern with an afterlife, '[b]oth early and later Judaism ... continuously emphasized a firm belief in the survival of the group and in the 'eternal' life of the Jewish people down to, and beyond, the messianic age' (Baron 1952a, 9). Throughout the long history of Jewish writings, there is a strong emphasis on 'the duty of marriage and the increase of family' (p. 12) and 'a religious inclination toward [improving the status] of family and nation' (p. 31), as seen, for example, by numerous Biblical injunctions to 'be fruitful and multiply' and injunctions to the effect that one will obtain reproductive success by following the precepts of Judaism....

"There is an extremely strong concern for endogamy (i.e., marriage within the group) throughout the [Jewish Old Testament]. From an evolutionary perspective, [marrying only kin] results in a relatively high average degree of genetic relatedness within the group as a whole, with implications for the expected degree of within-group cooperation and altruism (see Chapter 6). To the extent that a group prevents gene flow from outside the group, the fitness of individuals becomes increasingly correlated with the success of the entire group, and this is especially the case if the group has a high level of inbreeding to begin with. At the extreme, consanguineous marriage (i.e., marriage with biological relatives) results in the offspring being closely related to parents and each other, again with theoretical implications for familial and within-group solidarity. It is an extremely important thesis of this volume that Judaism has, at least until very recently, been immensely concerned with [marriage with kin] - what is often referred to as racial purity; moreover, Judaism has shown relatively pronounced tendencies toward [uncle-niece marriages and cousins marrying], especially in comparison with Western societies (see Chapter 8)....

"The importance of [marrying kin], at least from the standpoint of later [authors], can be seen in the treatment of the conquered peoples whom the Israelites displace after the Exodus (see also Hartung 1992, n.d.). The policy described in the Books of Numbers, Deuteronomy, and Joshua is to commit genocide rather than permitting intermarriage with the conquered peoples in the zone of settlement. The chronicler of Deuteronomy states as a general policy regarding the displaced peoples that the Israelites 'shalt utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them; neither shalt thou make marriages with them: thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son' (Deut. 7:3).

"As recorded in the Book of Joshua, this policy is then scrupulously followed when the Israelites cross the Jordan and eradicate the peoples there. Moreover, the emphasis on the need to exterminate other peoples in order to avoid intermarriage is repeated: 'Else if ye do in any wise go back, and cleave unto the remnant of these nations, even these that remain among you, and make marriages with them, and go in unto them, and they to you; know for a certainty that the LORD your God will no more drive these nations from out of your sight; but they shall be a snare and a trap unto you, and a scourge in your sides, and pricks in your eyes, until ye perish from off this good land which the LORD your God hath given you' (Josh. 23:12-13). These instructions are carried out: 'So Joshua smote all the land, the hill-country, and the South, and the Lowland, and the slopes, and all their kings; he left none remaining; but he utterly destroyed all that breathed, as the LORD, the God of Israel, commanded' (Josh. 10:40)."

It is amazing how we continuously write our own history to fit the current politically correct ethos. Nevertheless, a close reading of the Old Testament could be an exceptionally good manual for a eugenic religion. It has all of the essential ingredients and much more. Genocide is perfectly all right in order to get rid of lesser races that may be in the group's way, or may have resources to steal. Racial purity is maintained at all costs, and anyone who deviates from it is going against the eugenicists' God. In fact, there is only one real code, the group grows and prospers at the expense of all other races, which are really just lesser human beings anyway. This God wants its people to prosper at the expense of other races. The Old Testament is a book that Genghis Khan could embrace!

"Sexual relationships with the women of the surrounding peoples are invoked as a major source of evil within Israelite society. Thus, Moses orders the execution of Israelite men who consort with Moabite women (Num. 25:1-13). The men are executed and God also sends a plague because of the offense. Later, the Israelites are said to be living among a variety of peoples, 'and they took their daughters to be their wives, and gave their own daughters to their sons, and served their gods' (Judg. 3:6). As a result of these practices, the Israelites were said to be dominated by the Mesopotamians for eight years.

"The origination of the Samaritans as a separate Jewish sect was also the result of a general abhorrence of [marrying outside the pure Jewish race]. When the northern kingdom fell to the Assyrians and its elite were taken away, the remnant intermarried with the new settlers, creating a 'mixed race' (Schurer (1885) 1979, 17). The intermarriage with aliens meant that 'the Samaritans were not ethnically what they claimed to be' (Purvis 1989, 590), the Pharisees going so far as to refer to them as kutim (i.e., colonists from Mesopotamia). Their racial impurity was then 'used to deny the Samaritans their original Israelite heritage. From that point onwards, their claim to be part of the chosen people . . . was never again acknowledged by the Jews' (Johnson 1987, 71). The returning exiles rejected the offer of the Samaritans to help in rebuilding the Temple (Ezra 4:1-5), and intermarriage with the Samaritans was regarded with horror. Thus, Nehemiah comments on the marriage of the son of the high priest Eliashib to the daughter of the Samaritan Sanballat: 'Therefore I chased him from me' (Neh. 13:28).

"The [deification] of the abhorrence of [marrying outside the Jewish race] appears in the Books of Ezra and Nehemiah which recount events and attitudes in the early post-exilic period. The officials are said to complain that 'the people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, doing according to their abominations.... For they have taken of their daughters for themselves and for their sons; so that the holy seed have mingled themselves with the peoples of the lands' (Ezra 9:2).

"The use of the phrase 'holy seed' is particularly striking - a rather unvarnished statement of the religious significance of genetic material and the religious obligation to keep that genetic material pure and untainted. The result was a vigorous campaign of what Purvis (1989, 595) refers to as 'ethnic purification.' Nehemiah states, "In those days also I saw the Jews who had married women of Ashdod, of Ammon, and of Moab; and their children spoke half in the speech of Ashdod, and could not speak in the Jews' language, but according to the language of each people. And I contended with them, and smote certain of them, and plucked off their hair, and made them swear by God: 'Ye shall not give your daughters unto their sons, nor take their daughters for your sons, or for yourselves' (Neh. 13:23-25).

"All who have intermarried are urged to confess their guilt and give up their foreign wives and children. Ezra provides a list of 107 men who renounced their foreign wives and their children by these women. These books also refer to genealogies that were used to deny access to the priesthood to some of the returnees from the Babylonian exile because there was a question regarding the racial purity of their marriages. The result was a hierarchy of purity of blood, at the top of which were those who could prove their status by providing genealogical records."

Now that Senator Joseph Lieberman has thrown his hat in the ring for the presidential race in 2004, and considering that he is an Orthodox Jew, will he be asked to answer if he still believes in the superiority of the Jewish race, does he still believe in maintaining Jewish racial purity, is not in fact the Jewish religion one that is based on racial supremacy? Of course, this will be discussed on the Internet, but will it get into the mainstream press? Actually, this may be the time to get it out in the open - do Jews have a double standard in calling all White males racists, while pretending to be of a higher moral character? After all, the Old Testament is the Jewish bible, and as an Orthodox Jew, Lieberman follows the law as the Jewish God proscribes - and it is a God for only the Jews. How will he be able to explain that the Jewish God and the Christian God are not the same. One stands for Jewish supremacy and intolerance towards any human "seed" that is impure. The Christian God is a universalist and tolerant God, inclusive of all.

"For the Israelites, there was really only one purpose for God - to represent the idea of kinship, ingroup membership, and separateness from others. Supporting this view of Israelite monotheism, there is evidence that monotheism became more important in the exilic period - precisely the period in which barriers between Jews and gentiles were being created and enhanced....

"Significantly, Ezra, whose abhorrence of intermarriage was a major influence on subsequent generations and who was revered among the Israelites as 'a virtual second Moses' (McCullough 1975, 49), views intermarriage as a 'great sin against Israel's God' (McCullough 1975, 48), a comment indicating the close connection between ethnic purity and the Israelite concept of God. In a very real sense, one may say that the Jewish god is really neither more nor less than Ezra's 'holy seed' - the genetic material of the upper-class Israelites who were exiled to Babylon."

It seems that today, looking at religions that are the most similar, that the World Church of the Creator headed up by Matt Hale, who was just arrested for planning the murder of a federal judge, is closer to Judaism than any other religion. Before his arrest, I could never understand the WCOTC's stance. Why not just call themselves a new sect of Jew, follow the Old Testament rules against race mixing, declare themselves superior to other Jewish sects, and compete with Jews by practicing eugenics. Love of one's own kind is the flip side of hatred of one's enemies - ethnocentrism is a losing strategy for most Whites who just do not have enough kinship allegiance to be able to win against more racially aware group strategies. Maybe the best we can do is be like the insular Hasidim, and live in our gated communities.

"Worshiping other gods is like having sexual relations with an alien - a point of view that makes excellent sense on the assumption that the Israelite god represents the racially pure Israelite gene pool....

"[Marrying outside the Jewish race] is a crime against God - a belief that makes sense if indeed, as argued above, God simply is another way of denoting an inbreeding, unitary ethnic group - the holy seed of Israel....

"This phenomenon can also be seen in the modern world. For example, Meyer (1988, 338) notes that the response of liberal Reform Jews to the increased anti-Semitism of the Hitler years in Germany was increased identification with Judaism, increased synagogue attendance, a return to more traditional observance (including a reintroduction of Hebrew), and acceptance of Zionism. Following World War II, there were upsurges of religious observance and/or ethnic identification among American Jews in response to the Nazi holocaust and as a reaction to crises in Israel. The response to persecution is therefore a tendency to stress a unique Jewish identity, rather than to assimilate....

"Unlike the Christian conception of an afterlife of happiness, the Tanakh makes clear that the rewards of keeping the faith and obeying religious regulations will be a high level of reproductive success, a return to power and prosperity in Israel, and the destruction and/or enslavement of Israel's enemies...."

In a multicultural society, where Whites are about seventy percent of the population and Jews only about 2 percent, it will be harder and harder for most Jews to interbreed. There is a strong attraction for successful Jewish men to marry beautiful White (or Asian) women, because the selection is so much higher. This imbalance is common throughout modernity. Women can now go to work, be successful, and no longer need a man for support. Many of these successful women, of higher intelligence, are only attracted to men with a higher status, and unless they are ravishing beauties, there are far fewer men to choose from.

On the flip side, the highly intelligent males, having success, can choose from a large pool of women based on their looks, and only moderately on the women's intelligence. This "bimbo effect" acts against assortative mating, and it is also dysgenic. It is a dilemma not only for Jewish racial purity, but also for any eugenic program that relies strictly on matching intelligent men with intelligent women - the pool to select from is unbalanced because of what women desire in men and what men desire in women.

It is safe to assume that Jewish supremacy may die faster than the White gene pool will be anialated by miscegentaion, as the Jews have far fewer numbers to sustain itself. Whites still associate primarily with other Whites, and it will be a very long time before we cease to exist. But on both sides there is a real ironly. Let's say that Whites did intermarry in large numbers with Asians, Blacks, Semites, etc. What would happen is that we would lose our individualism, our universal moralism, and our lack of racism - the Jews would have essentially an even more hostile majority to deal with. In that world, if they maintained their advantage in wealth, power, education and status - there would be a new affirmative action directed against the Jews instead of Whites.

"Among the factors facilitating separation of Jews and gentiles over historical time have been religious practice and beliefs, language and mannerisms, physical appearance and clothing, customs (especially the dietary laws), occupations, and living in physically separated areas, which were administered by Jews according to Jewish civil and criminal law. All of these practices can be found at very early stages of the diaspora, and in the ancient world, a Mitzvoth of 613 commandments evolved, including prohibitions that very directly limited social contacts between Jews and gentiles, such as the ban on drinking wine touched by gentiles and the undesirability of bantering with gentiles on the day of a pagan festival....

"During the period of Greek hegemony, the Jewish religion was unique in forcibly resisting Hellenizing influences (Schurer (1885) 1973, 146), and the Jewish struggle with Rome was the most prolonged and violent of any of the peoples in the Empire. Indeed, one of the major results of the development of the Roman Republic and Empire was that the great diversity of ethnic groups, which characterized Italy and the rest of the Mediterranean region, was largely assimilated. For example, in Italy during the fifth century B.C., Etruscans, Samnites, Umbrians, Latins, Romans, and a variety of other groups were assimilated into a larger culture in which these ethnic divisions disappeared. The Jews were the only ethnic group to survive intact after the upheavals that occurred at the end of antiquity."

And here is another lesson for neoeugenicists. All around us we see degeneracy, crime, and the indoctrination of our children by the State. Like the Jews did in the past, it is time we set up our own communities to place some distance between us and the "the other." A lot of White separtists feel they have to move to the North West to flee from alien life forms, but the Jews maintained their separtism easily for three thousand years, and it was primarily in the more populated centers where commerce and money was readily available. Hate crime laws, directed at Whites, makes interactions between Whites and other races highly problematic - a simple altercation over a parking spot could end up sending one to jail if the wrong word slipped out. The only solution for such draconian measures directed against Whites is separation. Except at work, where you might have to interact with minorities, all other activities should be directed at separation. Children should not be taught by the state to hate themselves - home schooling or our own private schools should separate them. From kindergarten through college, Euros are taught to hate themselves while celebrating diversity and racial solidarity for all races except their own. Yes, we can learn a lot about how the Jews have maintained their race while living among hostile people. And now, Whites are the ones in danger of constant abuse and disregard of our rights.

"The issue of Jewish proselytism in the ancient world has received a great deal of attention from historians of Judaism, and often there is a clear apologetic tone in these writings. Several discussions of proselytism by Jewish historians, beginning with the studies of Bamberger ([1939] 1968) and Braude (1940), have developed a revisionist perspective, which attempts to show that Judaism has been a universalist religion at least since the Biblical period. However, they argue that, as a result of the hegemonic actions of governments or other religions (see also Eichorn 1965a; Raisin 1953; Segal 1988), Judaism failed to attract sufficient converts.

"From an evolutionary perspective, the implicit argument would then be that the result of these hegemonic actions of other religions was an unintended genetic and cultural segregation from other peoples. Jewish actions facilitating this segregation were necessary in order to preserve a purely religious/ethical integrity whose correlation with genetic segregation was unintended and purely coincidental.

"The idea that Jewish separatism fundamentally derives from a moral, even altruistic, stance has been common throughout Jewish history. Baron (1952a, 12) notes that an integral aspect of the ideology of Judaism has been that 'segregation is necessary to preserve at least one exemplary group from mixing with the masses of others' who are viewed as morally inferior. Separatism not only is motivated by ethical reasons, but involves altruism: In being Jews, they were 'living the hard life of an exemplar.' And by serving as a morally pure exemplar, 'they were being Jews for all men' (italics in text).

"This sense that Judaism represents a moral ideal to the rest of mankind - 'a light of the nations' (Isa. 42:6) - has been common throughout Jewish intellectual history, reflected, for example, in Philo, who depicts Israel 'as a nation destined to pray for the world so that the world might be delivered from evil and participate in what is good' (see McKnight 1991, 39); or 'the Jewish nation is to the whole world what the priest is to the state' (McKnight 1991, 46). This theme also emerged as a prominent aspect of the 19th-century Jewish Reform movement and remains prominent among modern Jewish secular intellectuals (see below). Moore (1927-30, 1:229) notes that in the ancient world the ideology contained the thought that 'Israel is not only the prophet of the true religion but its martyr, its witness in suffering; it bears uncomplaining the penalty that others deserved, and when its day of vindication comes and God greatly exalts it, the nations which despised it in the time of its humiliation will confess in amazement that through its sufferings they were saved.

"The implicit argument would then be that, even though the Jewish religion ended up denoting a...genetically segregated kinship group in which there was a great deal of within-group altruism and cooperation, combined oftentimes with successful competition with gentiles for resources (and sometimes with exploitation of gentiles; see Chapter 5), this fact is simply a consequence of its failure, despite its best efforts, to attract adherents, perhaps in conjunction with normative human tendencies for resource competition.

"Apart from the difficult empirical question of whether Judaism was really self-consciously racialist and nationalistic in the ancient world (see below), the anti-voluntarist perspective is problematic from an evolutionary perspective. If indeed the present perspective that historical Judaism has often involved successful resource and reproductive competition with host population gene pools is correct (see Chapter 5), it is certainly reasonable to suppose that this behavior conforms to evolutionary expectations that humans often attempt to maximize biological fitness (reproductive success). One must then suppose that, even though historical Judaism often coincided with what one might reasonably suppose to be individual (and group) genetic self-interest, this result was a major departure from the original intention, since the original intention was to develop not only a religion that was theologically universalist, but also one in which ethnicity was theoretically irrelevant and in which there was an eager attempt to foster genetic assimilation with surrounding populations....

"From an evolutionary perspective, in the absence of actual genetic assimilation one is left to conclude that this Jewish sense of moral and religious idealism, which results in genetic segregation, is in fact a mask for a self-interested evolutionary strategy aimed at promoting the interests of a kinship group that maintains its genetic integrity during a diaspora."

Well that was then - how about now? Most Jews, far more than any other Western race of people, are secularists. Does that mean they no longer believe that Jews are morally superior to all other races, that they are no longer the natural leaders of all peoples and of all nations? If you have been following the interactions between the different players leading up to the conflict with Iraq (January 2003 as I write), you will notice that the most vocal advocates for war are the neoconservatives, who are dominated by Jews. It seems that nothing has changed with regards to Jewish supremacy - whether secular or religious. They still consider themselves morally, intellectually, and racially superior to all other races. Because of this, the neoconservatives feel that they can control US foreign policy, and that we can help to dismantle any Arab country that may be a threat to Israel or US hegemony. Actually, from my perspective, there are four forces leading us to war: to protect Israel from its Arab neighbors, to help Bush win the presidency in 2004, to use those wonderful weapons we have (kids with toys), and force democracy on the Islamic world since they can't do it themselves (or the neoconservative agenda).

"There appeared a large apologetic literature intended to present Jewish life, and particularly Jewish separatism, in a positive light and to present Jews as morally superior to gentiles by, for example, extolling their family life: 'Most of the works which have been regarded as propaganda literature show little interest in proselytizing, but show a desire to share and be accepted in the more philosophically sophisticated strata of Hellenistic culture. Salvation is seldom restricted to membership of the Jewish people' (J. J. Collins 1985, 169).

"Modern psychological research indicates that portraying Judaism as open to conversion would have important effects on gentile conceptions of Judaism. Consistent with the results of social identity research (e.g., Hogg & Abrams 1987), portraying Judaism as open to conversions would be expected to result in the perception among gentiles that Judaism is a permeable group, and this latter perception would be expected to reduce gentile hostility and perceptions of conflict of interest with Judaism. The perception that Judaism is a permeable group would also be expected to reduce the ability of gentiles to act in a collective manner in opposition to Judaism.

"In fact, beginning with Hecataeus of Abdera (early third century B.C.) and culminating with Tacitus and others, Jewish intellectuals were confronted with a great many Greco-Roman writers whose basic criticisms centered around Jewish separatism, xenophobia, and misanthropy. Given this context, there was a felt need among Jewish intellectuals to present Judaism as a universal religion."

Ergo, nothing has changed about the Jews in over two thousand years. Now we debate on the Internet about why they don't want anyone to join their religion. Nevertheless, the debate and the excuses are perennial.

"One might therefore reformulate the ideal strategy for Judaism as a fairly closed group evolutionary strategy as follows: Allow converts and intermarriage at a formal theoretical level, but minimize them in practice. This de facto minimization could occur as a result of failing to make strenuous, organized efforts to obtain converts or to encourage intermarriage; erecting imposing cultural barriers that would minimize social intercourse between Jews and gentiles and thus prevent the types of social contacts that would be the normal precursors of conversion and intermarriage; engaging in cultural practices that result in anti-Semitism, with the result that gentiles would be less likely to convert to a stigmatized religion; the existence of special Jewish taxes, such as the fiscus Judaicus imposed by the Romans; maintaining hostile and/or ambivalent attitudes to conversion, as well as hostile and/or ambivalent attitudes toward converts after they were admitted to Judaism, within a significant portion of the rabbinic leadership, as well as among the Jewish community as a whole; making the procedures of conversion highly unpleasant and demeaning (by, e.g., including requirements for the physically painful and dangerous rite of circumcision); reminding the convert of the dangers of being a Jew; relegating the convert to a lowered status within the community and giving the convert fewer rights than other Jews; making these disabilities continue for a number of subsequent generations before the convert's descendants could expect to attain full Jewish status; continuing the practices of [inbreeding] among elite groups within the Jewish community and strictly keeping genealogies among these groups to ensure racial purity so that converts would be aware that marriage into these families would never occur, despite its theoretical possibility, even after many generations; continuing vestiges of Jewish national sovereignty, as represented by the existence of families that were reputed to be descended from the priests and kings of Israel and that retained prestige and authority among diaspora Jews; and keeping the messianic hope of a return to political power in a particular geographical area."

Of course, Judaism is always changing, and many of the above items are now only strictly practiced by the more religious of Jews, while the secularists have become more like the Gentiles they are around. But have they given up on "messianic hope of a return to political power?" I would contend that they can't, given their eugenic history of breeding a race of people who are far more intelligent, conscientious, and authoritarian than any other group I am aware of. They have been breeding for dominance - and one cannot give up their nature with an epiphany of the contradictions in one's perspective. We all live our lives as our primitive brains direct us, then we make excuses for why we do what we do (see The Illusion of Conscious Will by Wegner, 2002). Jews are no different - their desire for power and control is no different from anybody else's, just far more extreme as will be shown below in the discussion on behavioral traits.

"As indicated in Chapters 3 and 8, the Jewish tendency toward [marrying biological relatives] is of considerable theoretical importance. During the Second Commonwealth, the Pharisees attached special spiritual significance to marriages with nieces. Uncle-niece marriage was common during the Second Commonwealth (Epstein 1942, 250ff; Mitterauer 1991; Jeremias 1969, 218). While marriage to nieces was essentially tolerated by the Levitical rules, later it came to be viewed as desirable by the more devout, including priestly families whose concern with purity of blood and genealogy is a recurrent theme of this volume. Uncle-niece marriage was idealized in the Talmud: 'One who married his sister's daughter - on him the Bible says: 'They thou will call and G-d will answer'' (b. Yeb 62b). The Shulhan Arukh, an authoritative legal compilation dating from the 16th century, also idealized uncle-niece marriage....

"Maimonides notes that the rules of the Torah and the Sages are fairly lenient regarding intercourse with a slave woman. He states, however, '[n]evertheless, let not this transgression be esteemed lightly in your eyes, just because the Torah does not prescribe a flogging, for this also causes a man's son to depart from following after the Lord, since the bondswoman's son is likewise a slave, and is not of Israel' (p. 83). The offspring of a concubine/slave is thus not admitted to the community, and, indeed, intercourse with such a woman is compared to sodomy, citing Deuteronomy 23:18. Conversion of the bondswoman removes these difficulties, but Maimonides reiterates the general distrust of proselytes typical of the ancient world, citing the Talmudic dictum that '[p]roselytes are as hard to bear for Israel as a scab upon the skin,' since the majority of them become proselytes for ulterior motives and subsequently lead Israel astray, and once they become proselytes it is a difficult matter to separate from them' (p. 91). The latter comment indicates that the community would attempt to remain separate from proselytes....

"It should be noted that the Sephardic sense of exclusivity and superiority is legendary even among the other branches of Judaism (e.g., Patai 1977, 381-383; Chapter 8). After the expulsion, the Sephardim continued to use a dialect of archaic Spanish (Ladino) in their communities in other parts of the world, so that in the 19th century most Sephardic Jews living in the Turkish Empire could understand neither Turkish or other local languages such as Greek and Romanian. In Morocco, the Sephardic Jews continued to speak a Castilian dialect which differed from Ladino until the 19th century.

"Benardete (1953) emphasizes that, in addition to this 'secretive language for communication among coreligionists' (p. 59), there was a wide variety of other religious customs, gestures, celebrations, and culinary laws that separated them from gentiles and even other Jews living among them. Benardete cites observations indicating that the Sephardim in the United States considered themselves 'a people apart' with 'hermetic groupings' and superior to Ashkenazi Jews, even though they were of lower social class than the latter (whom they referred to with the derogatory term tedesco) (1953, 145-146; see also Patai 1977, 381-383; Sachar 1992, 63; Baron 1973, 36). In Morocco, the Sephardim remained separate for the most part from the native Jews for whom they used the disdainful term forasteros (aliens) (Patai 1986)."

Abhorrence of the other, what some would call racism, what behaviorists call ethnocentrism, and what I would prefer to call tribalism because it fits in better with an evolutionary explanation of behavioral differences between races, is the underpinning uniqueness of the "chosen ones." Jews are not a singular race or even a defined group of races. Races rather are any group of people who differ - and the groupings can be subdivided down to identical twins (by splitters) or lumped into the four or five major races by lumpers (Jensen 1998). Jews likewise, with their high levels of racialism, will easily fight amongst themselves. Different Jewish groups do not speak with one voice, nor could there be a "Jewish conspiracy" to control or take over the world. Rather, it is made up of a race of individuals who feel especially entitled. That is, the ethnocentrism or xenophobia is carried by the individual, but its intensity is expressed as concentric circles from the closest kin towards the reviled outer ring of Gentiles.

"Regarding attitudes, the Jews viewed themselves as separate even from the land: Many rabbis viewed Poland itself as defiled and unclean, and not the permanent habitat of the Jews (Weinryb 1972). Reflecting this sense of sojourning, the burial service in traditional Ashkenazi shtetl communities included depositing a small amount of soil from Palestine under the head of the deceased (Zborowski & Herzog 1952). Katz (1961a) notes that Jews were conscious of being only temporary resident aliens and were considered in this manner by gentiles. There was also a powerful sense of separation from gentiles. Katz (1961a, 26ff) describes the common philosophical belief among Jews that Judaism and Christianity differed not merely in matters of ritual and belief, but also in essence. Moreover, this essential difference was often viewed as ultimately the result of racial differences, with Jews descending from Abraham, Isaac, and Jacob, while the gentiles descended from Esau....

"There are indications that when Jews converted to Christianity, they were able to rapidly intermarry with Poles, indicating that the barriers to intermarriage were mainly erected by the Jews....

"Moreover, from the present perspective, the precise meaning of assimilation is important. Barriers such as clothing and language are important to viewing Judaism as a fairly closed group evolutionary strategy only insofar as they are means toward the end of genetic segregation. However, it is quite possible that these barriers could fall, but that genetic segregation (as well as resource and reproductive competition between ethnic groups) could continue. Indeed, Lichten (1986) notes the broad range of Jewish assimilationist positions in Poland from the late 19th century to the pre-World War II period, the vast majority of which were consistent with continued genetic segregation and resource competition."

Is it any wonder then that the Polish people had as much antagonism as the Nazis for the Jews in their presence, especially when there were so many more Jews in Poland than in Germany as a percent of the population?

"It is not an overstatement to claim that the European Enlightenment has been the most traumatic event in the history of Judaism as a group evolutionary strategy. We have seen that in traditional societies over nearly two millennia the separation between Jews and gentiles was more or less complete, with the result that 'nobody would have doubted at the end of the eighteenth century that the Jews were an ethnic unit, separate from the local inhabitants in any place where they may have built a community. Similarly, the unity of these communities all over the world was also taken for granted' (Katz 1986b, 90). The barriers erected to restrict the normal intercourse among individuals were very high indeed, and Jews generally organized themselves as a state within the larger gentile political organization.

"However, with the Enlightenment all this changed. Jews were expected to take their place as citizens like any other in nation-states, and the powerful centralized Jewish governments disappeared as a condition of Jewish citizenship. Judaism was forced to come to grips with the fact that the intense cultural separatism characteristic of Jews in traditional societies was widely viewed as incompatible with life in a modern nation-state. Judaism of necessity became a voluntary association, and there was no way for any central authority to prevent intermarriage or complete defection from Judaism.

"The problem, then, was whether separation could be maintained in this radically new environment. Jews were forced to walk a very fine line between two unacceptable alternatives: On the one hand Jews were strongly motivated to avoid the traditional hermetic Jewish separatism because of its perceived incompatibility with citizenship in a modern state and its tendency to provoke anti-Semitism. On the other hand, there was a powerful fear that abandoning these traditional practices would result in true assimilation into gentile society and the end of Judaism as fundamentally a cohesive national/ethnic entity."

So, who are the real racists? Whites opened up to the Jews, on the condition that they would fully assimilate, not just change their outward appearances. That meant coming to grips with racist attitudes towards those they lived with, taking on the allegiances of the nations they were part of, and giving up their tribalism. Much like the Gypsies (Roma), they were a people that chose separation - would they now become part of the nations via crypto-Judaism? It seems so. The Euros are constantly condemned for not intermarrying more with other races. Failure to do so say the academic egalitarians, dominated by Jews, shows that Whites are racists. However, at the same time, within Jewish culture, there are efforts to prevent intermarriage else, Judaism dies. What about European's culture and race? This double standard is seen by more and more people who do not accept the therapeutic state's message that Whites must be cured of their racism, while Jews are merely preserving their tribe by not breeding with other races. The hypocrisy is so obvious, that the only way it is refuted is not with arguing the obvious, but by calling anyone who questions Jewish separatism an antisemite.

"In the period following the riots of 1391, Jews who had been forcibly converted 'continued to maintain the hold of their class and race on trading and capital' (Kamen 1965, 7). Johnson (1987), Roth (1974), and Salomon (1974) write of the conflict between the Spanish masses and the Conversos that developed when the latter had entered Spanish society in the 15th century, 'quickly penetrating the ranks of the Castilian middle and upper classes and occupying the most prominent positions in the royal administration and the Church hierarchy' (Salomon 1974, ix). The economic progress of the Conversos and their descendants was 'phenomenally rapid.... The law, the administration, the army, the universities, the Church itself, were all overrun by recent converts of more or less questionable sincerity, or by their immediate descendents. They thronged the financial administration, for which they had a natural aptitude, protest being now impossible. They pushed their way into the municipal councils, into the legislatures, into the judiciary. They all but dominated Spanish life. The wealthier amongst them intermarried with the highest nobility of the land' (Roth 1974, 21).

"Indeed, Walsh (1940, 144) describes a common belief during the period that the New Christians [Jews] 'were planning to rule Spain, enslave the Christians, and establish a New Jerusalem in the West.' These beliefs were abetted by two tracts written by the Converso Selemoh ha-Levi, formerly a highly respected rabbi, but later the Bishop of Burgos, in which he declared that the Jews were attempting to rule Spain. Another common belief was that the Conversos had infiltrated both the aristocracy and the Church and were attempting to destroy Spanish society from within (H. Kamen 1985)."

This sounds like the same accusations made against Jews today. Hollywood Jews put out movie after movie on the Holocaust to place guilt on Whites, while they ignore the 100 million deaths from the Red Holocaust that they participated in under Communism. Not one movie that I am aware of has been made to show the magnitude of this horror in the West (in the East, The Killing Fields was one of the few movies made showing the Khmer Rouge's atrocities). The Jewish strategy has always been to try and weaken the cohesiveness of the nations they live in, to make it safer for Jews to operate without being noticed. The more mixed up a nation is with different races, cultures, and competing value systems, the easier it is to distract the masses with endless debates about abortion, homosexuality, the death penalty, racial profiling, ad infinitum.

"Mosse (1987, 204) estimates that despite representing less than 1 percent of the population, Jews controlled 20 percent of the commercial activity in Germany in the period from 1819 to 1935, as indicated by percentages of Jews among the economic elite. Moreover, Jewish involvement in the largest companies was even more substantial than this figure might indicate. For example, Mosse (1987, 273-274) finds that in 1907 Jews had a dominant position in 33 of the 100 largest companies and in 9 of the 13 companies with share capital over 100 million marks. Jews occupied a similar position through the Weimar period (pp. 357-358). In some areas where Jews were concentrated, the overrepresentation of Jews was far higher. Thus, in the capital of Berlin, Jews accounted for nearly 45 percent of the official government Kommerzienrat awards given to outstanding businessmen, and in Prussia in 1911 44 percent of the 25 richest millionaires were Jews, as were 27.5 percent of the 200 richest millionaires and 23.7 percent of the 800 richest. In Berlin, as in the Hesse-Nassau area, 12 of the 20 wealthiest taxpayers were Jews....

"However, the largest overrepresentation of Jews in Germany during this period was in the media: the theater, arts, film, and journalism. In Berlin in 1930, fully 80 percent of the theater directors were Jewish, and Jews wrote 75 percent of the plays produced. Jews edited leading newspapers and were vastly overrepresented among journalists (Gordon 1984; see also Laqueur 1974). Not surprisingly, average Jewish income was considerably higher than average gentile income, with tax return data suggesting that the Jewish/gentile income ratio was at least 2 to 1, and more probably in the range of 4 to 1.21."

Of course this scenario is played out wherever Jews operate freely without being oppressed. The same situation is happening in the United States, but here the class struggle has been refocused on the disparity between Blacks and Whites, as the Jews have slid into the White category with regards to the census, but not with regards to being labeled as racists. Now the question is always asked, if Jews as a minority continue to emerge in country after country with most of the wealth and power, what is the reason? In the past it has been either labeled as greed or it has been admitted that they are more intelligent than other races and they cooperate together to make money. That is, they are not really greedy or nefarious in their buisness dealings, but they cooperate with their Jewish kin to take advantage of business opportunities.

"In Russia, restrictions on Jews were justified by the authorities because they feared that the Slavic peasants could not compete with the Jews in the newly industrializing economy - fears made more intense because of the tremendous growth in Jewish population in the 19th century (Lindemann 1991, 135-137). Jews were viewed as more intelligent, more educated, and more able to compete economically than the mass of Russians by a broad range of political opinion, with the result that the authorities viewed completely free economic competition with considerable trepidation. 'There was, in short, a rather widespread consensus in Russia that Jews were a separate, somehow superior race, stubbornly resisting assimilation, and steadily working to dominate those among whom they lived' (Lindemann 1991, 138-139)...."

"Before concluding this section, it is worth making a brief comment on Jewish­-gentile competition in the United States in the early 20th century. As noted above in the case of France, there was concern that Jews would 'overrun' prestigious private universities if intellectual merit were the only criterion (Sachar 1992, 328). As a result, quota systems were developed to restrict Jewish competition not only in private universities, but also in professional schools, although in most cases the percentage of Jewish students was still well above their representation in the population. As expected, the diminished resources available during the Great Depression exacerbated these attempts to limit Jewish access to elite schools and high-status professions, or indeed other jobs. Numerical quotas in the professions became more restrictive, and employment advertisements carried an unprecedented number of restrictions on Jews. These quotas were lifted following World War II, and by 1952, Jews constituted 24 percent of the students at Harvard, 23 percent at Cornell, 20 percent at Princeton, and 13 percent at Yale despite constituting only 3 percent of the population (Sachar 1992, 755).

"There are a number of other indications that Jews very rapidly achieved a highly disproportionate representation in several key areas of American society in the post-World War II era, and especially after 1960. Rothman and Lichter (1982) summarize data on the extraordinary representation of Jews in the American academy in the 1960s and 1970s. A 1968 survey found that 20 percent of the faculty at prestigious schools were Jewish, and there was a strong concentration in the social sciences, with fully 30 percent of the most productive faculty in social science departments at elite universities being Jewish. Similarly, Jews constituted 20 percent of the legal profession during this period and represented fully 38 percent of the faculty at elite law schools. Sachar (1992, 755) notes that in 1957, Jews constituted 32 of the 70 most eminent intellectuals in a list compiled by Public Interest, and in 1973, Jews were overrepresented by 70 percent in the Directory of American Scholars.

"More informally, Patai and Patai (1989) found that in 1972, 6.5 percent of a sample from Who's Who in America were Jewish although, they represented only 2.7 percent of the population. Similarly, Weyl (1989, 21), using the Jewish last name method, found Jews overrepresented on several indices of achievement, including Who's Who in America, American Men and Women of Science, Frontier Science and Technology, Poor's Directory of Directors, Who's Who in Finance and Industry, Directory of Medical Specialists, and Who's Who in American Law.

"Rothman and Lichter (1982) note that academic social science departments are an important source of social influence, and this disproportionate Jewish influence on society extended also to the media during this period. A quarter of the Washington press corps were found to be Jewish in a 1976 study, and 58 percent of the television news producers and editors at the ABC television network in a 1973 study were Jewish. A 1979 study found that Jewish background was characteristic of 27 percent of the staff at the most influential news media. During this period, half of prime-time television writers were Jewish, and 32 percent of influential media critics were Jewish.

"Jewish representation in academia and the media may well have increased in recent times. Ginsberg (1993, 1) notes that as of 1993 the percentages of Jewish representation at elite academic institutions were undoubtedly higher than in the late 1960s. Ginsberg also states that despite the fact that Jews comprised only 2 percent of the population, almost half of American billionaires were Jews as were approximately 10 percent of the members of the U. S. Congress. Jewish overrepresentation continues to be apparent in the media. Kotkin (1993, 61) notes that '[t]he role of Jews within Hollywood and the related entertainment field remains pervasive.' Ginsberg (1993, 1) notes that the owners of the largest newspaper chain and the most influential newspaper (The New York Times) are Jews, as are the chief executive officers of the three major television networks and the four largest film studios. Rothman and Lichter's (1982, 98) conclusion would appear to be accurate: 'Americans of Jewish background have become an elite group in American society, with a cultural and intellectual influence far beyond their numbers.'"

The patterns emerge everywhere in Western nations where Jews are present in any significant numbers - including a fraction of a percent. However, there is no mystery to this phenomenon, it is merely a pattern that emerges due to the innate intelligence of Jews and their innate behavioral traits. The same situation of evolutionary strategies holds in much of South Asia, where East Asians dominate - or Asian Indians in Africa. A more intelligent race can dominate over the majority but less intelligent race.

In the United States, the dominance would hold between Whites and Blacks if it were not for aggressive quota systems and massive amounts of wealth transferred from Whites to Blacks. Whites have an average IQ of about 100 and Blacks 85. Whenever the gap in intelligence is more than a few points, one race will dominate another in a free and open society.

This is one of the reasons that there is so much effort put into calling anyone who points out racial disparities in intelligence - a racist, because ad hominem attacks are the only arguments left. If innate intelligence is understood to be the cause of economic disparity, then Euros will not only be able to use the same arguments against Jews to equalize economic inequality, but they will no longer be so easily demonized by the Left. There are good reasons in a merit-based society for different races to have different economic success as groups. If this was openly accepted, the Jewish strategy would have to reinvent itself with a whole new dogma - "Whites are not the racists they have been made out to be - it was racial differences all the time."

A new strategy of honesty about race would not really impact Jews in my opinion. I think many of us on the eugenics/nationalist Right would accept Jewish apologies for their attacks on our culture and move on - but I just can't see that happening. Instead, as the genetic and psychometric data comes in validating Jensenism, the therapeutic state will make all discussions of innate differences between races a criminal offense, as it is in much of the West already.

"Thus, unlike universalist religions such as Christianity and Islam, Judaism over its history has fundamentally been a large kinship community in which the threshold for altruistic behavior toward group members was markedly lower than for altruistic behavior toward outgroup members.

"In addition, the degree of biological relatedness within the many small and scattered Jewish diaspora communities was undoubtedly much higher than the degree of biological relatedness characteristic of the Jewish population as a whole. This is especially so since these communities were often founded by a very few families, so that the actual level of biological relatedness within particular Jewish communities may well have been very high indeed. Several authors (e.g. Chase & McKusick 1972; Fraikor 1977; Mourant, Kopec, & Domaniewska-Sobczak 1978) have emphasized the importance of founder effects and inbreeding in the population genetic history of the Jews, stemming ultimately from the fact that Jewish communities were often founded by very few individuals who [inbred], including relatively high levels of uncle-niece and first cousin marriage (see also below). The point here is that this phenomenon would also have increased the level of biological relatedness within Jewish communities and lowered the threshold for altruism. Moreover, as indicated below, immigration from other Jewish communities was often strongly discouraged by the Jewish community itself. Such a policy would also have the effect of keeping the level of biological relatedness within the Jewish community relatively high....

"The diaspora situation itself also facilitated within-group cooperation among Jews. The diaspora resulted in Judaism being essentially a large kinship group in which internal divisions were de-emphasized and in which the major division was between Jews and gentiles, rather than within the Jewish community. As discussed below, by shifting to a diaspora context, economic oppression of Jews by other Jews was minimized, and Judaism itself developed a relatively homogeneous set of interests. Economic cooperation within the community was maximized and economic exploitation minimized, but conflict and competition with the gentile societies among whom they lived remained.

"A principal theme of this volume is that Judaism is a collectivist culture in the sense of Triandis (1990, 1991; see also Chapters 7 and 8). Collectivist cultures (and Triandis [1990, 57] explicitly includes Judaism in this category) place a much greater emphasis on the goals and needs of the ingroup than on individual rights and interests. Ingroup norms and the duty to cooperate and submerge individual goals to the needs of the group are paramount. 'Collectivists are concerned about the results of their actions on others, share material and nonmaterial resources with group members, are concerned about their presentation to others, believe in the correspondence of outcomes of self and ingroup, and feel involved in the contributions and share in the lives of ingroup members' (Triandis 1990, 54). Collectivist cultures develop an 'unquestioned attachment' to the ingroup, including 'the perception that ingroup norms are universally valid (a form of ethnocentrism), automatic obedience to ingroup authorities, and willingness to fight and die for the ingroup. These characteristics are usually associated with distrust of and unwillingness to cooperate with outgroups' (p. 55). Each of the ingroup members is viewed as responsible for every other member, and relations with outgroup members are 'distant, distrustful, and even hostile' (Triandis 1991, 80). In collectivist cultures, morality is conceptualized as that which benefits the group, and aggression and exploitation of outgroups are acceptable (Triandis 1990, 90). These themes will be apparent in the following."

It will be interesting to see how these innate differences in the Jewish gene pool will change now that more Jews are marrying Gentiles, with some estimates up to 50% in the United States. If the Jews who marry Gentiles are those who are less tribal or racist than those who marry Jews, then we would expect there to be an increase in these already exaggerated traits. This is interesting because many eugenic detractors claim that because there are so many genes that are involved in behavioral traits, they cannot be selected for, and yet we can see that they have been in the past - Jews differ in remarkable ways from Gentiles (as we will see later).

"Communication was also an element of Jewish economic cooperation. Katz (1961a, 151) emphasizes the fact that Jewish economic unity in the face of dispersion was important for its economic success: 'The possibility of constant communication with people living in other countries, with whom there existed a kinship of language and culture, gave an economic advantage to the Jews, who were scattered over many lands.' For example, writing of the Court Jews during the period from 1640 to 1740 in Europe, Stern (1950, 18-19) notes that 'the Jew seemed to be better qualified for the position of war commissary than the Christian. He was in close contact with his coreligionists throughout Europe. He was therefore able to maintain agents and correspondents in all countries and could receive through them necessary goods and important news.'

"Stern (1950, 137) also notes that Jews were also ideally suited to function as financial agents to gentile princes because of their contacts with foreign banking firms. Ties of language were especially advantageous, since Jews from widely dispersed areas could easily communicate with each other. Shaw (1991, 94) also describes a system of bills of exchange that were honored by other Jewish traders and bankers and that gave Jewish traders a competitive advantage over Christian and Muslim traders."

This "kinship in every land" is an excellent strategy even today. It is also one that could be used effectively by eugenicists. If eugenicists are to be a ruling elite in competition with Jews, then we will no doubt be few in number and will not be located in one area, but will be dispersed everywhere in the world. Breeding programs will be coordinated globally, as we are seeing the Raelians doing now with their attempts to clone humans. With resources, communications, and will, the new eugenics' programs can adopt many of the successful programs that have been used by Jews - and we know they work.

"Despite the Talmudic injunction regarding the obligation to provide dowries for poor girls, the Ashkenazim consistently regulated the marriages of the lower classes (Hyman 1986; Katz 1961a; Weinryb 1972), and Hundert (1986b) notes that the marriages of poor and indigent Jews came under special scrutiny by community officials. (The poor were also prevented from voting in Kehilla elections [Katz 1961a]). For example, it was common for the Jewish communities of Poland to have a quota of marriages of individuals with less than a certain dowry. Hundert cites a community regulation of 1595 to the effect that 'no betrothal may take place in which the bride gives under 150 zlotys before there has been an investigation establishing that they will not become a burden on the community' (p. 23). In 1632 a couple was allowed to marry on condition that they not receive any community support for five years, and in 1679 and 1681 in Poznan a regulation was passed prohibiting no more than six marriages in which the dowry was less than 400 zlotys. Other communities had a lottery for poor girls allowed to marry...."

There are numerous arguments against coercive eugenic practices, but the above shows how the Jews enforced the less gifted to forego marriage and reproduction. It was by any standard rather severe - if you were of lesser quality (on average) than other Jews, you would not be allowed to reproduce. The same program could be instituted today by a nation-state or by a eugenic religious group. Only the most fit would reproduce, and the less fit would forego reproduction (but now they could still marry and have sex thanks to birth control or sterilization). I find nothing wrong for example, of requiring anyone who wants to live off the state's welfare to be required to be sterilized first. It is voluntary and fair. What is unfair is an underclass that perpetuates itself year after year, living off the state, and never provides any goods or services in return. We need to separate the idea that people some times need a hand through hard times from the masses of people who are simply unfit for a technological society.

History also teaches us that there are no ethical or moral standards, and that coercive eugenics has been used many times in the past. I see nothing harsh in preventing people from having children. I come across too many happy couples that have decided to not have children because their lives are so rich in other ways. The drive to have children is far