JEWISH ORGANIZATIONS AND CENSORSHIP OF THE INTERNET

In CofC (Ch. 8) I wrote, �one may expect that as ethnic conflict continues to escalate in the United States, increasingly desperate attempts will be made to prop up the ideology of multiculturalism . . . with the erection of police state controls on nonconforming thought and behavior.� As noted above, there has been a shift from �the culture of critique� to what one might term �the culture of the Holocaust� as Jews have moved from outsiders to the consummate insiders in American life. Coinciding with their status as an established elite, Jewish organizations are now in the forefront of movements to censor thought crimes.40

The Internet is a major gap in control of the major media, but Jewish organizations have taken the lead in attempting to censor the Internet. The Simon Wiesenthal Center (SWC) distributes a compact disc titled �Digital Hate 2001� that lists over 3000 �hate sites on the Internet.� Both the Simon Wiesenthal Center and the ADL have attempted to pressure Internet service providers (ISP�s) like AOL and popular websites like Yahoo into restricting subscriber access to disapproved websites. Recently Yahoo removed 39 Internet clubs originally identified as �hate sites� by the SWC.41 Internet auction sites have been subjected to protests for selling Nazi memorabilia.42 Amazon.com and Barnesandnoble.com have come under fire for selling Hitler�s Mein Kampf. The ADL also published a report, Poisoning the Web: Hatred Online, and has urged the U.S. Congress to initiate a �comprehensive study of the magnitude and impact of hate on the Internet.�43

Online services in the U.S. are also under pressure from foreign governments, including France, Germany, Austria, and Canada, where there are no constitutional guarantees of free speech. For example, a judge in France ruled that Yahoo was violating French law by delivering Nazi memorabilia to people in France via the company�s online auctions, even though the service is based in the United States. Yahoo was acting illegally, the judge said, even though the company has created a separate French site that, unlike the broader Yahoo service, follows French law. The company was ordered to use filtering technology to block politically sensitive material from appearing on computers in France or face fines equivalent to $13,000 a day. In Germany, a court found that German law applies even to foreigners who post content on the Web in other countries�so long as that content can be accessed by people inside Germany. In this case, the court ruled that an Australian citizen who posted Holocaust revisionist material on his Australian website could be jailed in Germany. Theoretically it would be possible for Germany to demand that this person be extradited from Australia so that he could stand trial for his crime.44

Jewish organizations have been strong advocates of laws in European countries that criminalize the distribution of anti-Jewish material. For example, the ADL pressured the German government to arrest a U.S. citizen who distributed anti-Jewish materials. Gary Lauck was arrested in Denmark and extradited to Germany on the warrant of a Hamburg prosecutor. He was sentenced to four years in jail, served his sentence, and was deported.45

This sort of government-imposed censorship is effective in countries like France and Germany, but is not likely to succeed in the United States with its strong tradition of constitutionally protected free speech. As a result, the major focus of the Jewish effort to censor the Internet in the United States has been to pressure private companies like AOL and Yahoo to use software that blocks access to sites that are disapproved by Jewish organizations. The ADL developed voluntary filter software (ADL HateFilter) that allows users to screen out certain websites. However, while AOL�the largest ISP by far�has proved to be compliant in setting standards in line with ADL guidelines, the ADL notes that other ISP�s, such as Earthlink, have not cooperated with the ADL, and independent web hosting sites have sprung up to serve websites rejected by AOL.46

The ADL and the SWC have an uphill road because the Internet has long been touted as a haven for free speech by the high-tech community. One senses a certain frustration in the conclusion of a recent ADL report on the Internet:

Combating online extremism presents enormous technological and legal difficulties . . . . Even if it were electronically feasible to keep sites off the Internet, the international nature of the medium makes legal regulation virtually impossible. And in the United States, the First Amendment guarantees the right of freedom of speech regardless of what form that speech takes. As a result, governments, corporations and people of goodwill continue to look for alternative ways to address the problem.47 Clearly Jewish organizations are making every effort to censor anti-Jewish writing on the Internet. They are far from reaching their goal of removing anti-Jewish material from the Internet, but in the long run the very high political stakes involved ensure that great effort will be expended. I suspect that in the U.S., if pressuring existing ISP�s by organizations like the ADL and the SWC fails, these companies may become targets of buyouts by Jewish-owned media companies who will then quietly remove access to anti-Jewish websites. AOL has just recently merged with Time Warner, a Jewish-controlled media company, and it had already merged with Compuserve, a large, nationwide ISP. As indicated above, AOL-Time Warner has complied with pressures exerted by Jewish activist organizations to restrict expressions of political opinion on the Internet. I suppose that the only option for prohibited websites will be to develop their own Internet service providers. These providers�perhaps subsidized or relatively expensive�would then fill the niche of serving people who are already committed to ethnic activism among non-Jewish Europeans and other forms of politically incorrect expression. The situation would be similar to the current situation in the broadcast and print media. All of the mainstream media are effectively censored, but small publications that essentially preach to the converted can exist if not flourish.

But such publications reach a miniscule percentage of the population. They are basically ignored by the mainstream media, and they mainly preach to the choir. The same will likely happen to the Internet: The sites will still be there, but they will be out of sight and out of mind for the vast majority of Internet users. The effective censorship of the Internet by large corporations does not violate the First Amendment because the government is not involved and any policy can be justified as a business decision not to offend existing or potential customers.

THE QUESTION OF BIAS I have several times been called an �anti-Semite� for the tone of some of my writings, both in CofC and my comments on various Internet discussion lists. To be perfectly frank, I did not have a general animus for organized Jewry when I got into this project. I was a sort of ex-radical turned moderate Republican fan of George Will. Before even looking at Judaism I applied the same evolutionary perspective to the ancient Spartans and then to the imposition of monogamy by the Catholic Church during the middle ages (see MacDonald 1988a, 1995b). There are quite a few statements in my books that attempt to soften the tone and deflect charges of anti-Jewish bias. The first page of my first book on Judaism, A People that Shall Dwell Alone (MacDonald 1994), clearly states that the traits I ascribe to Judaism (self-interest, ethnocentrism, and competition for resources and reproductive success) are by no means restricted to Jews. I also write about the extraordinary Jewish IQ and about Jewish accomplishments (e.g., Nobel prizes) in that book. In the second book, Separation and Its Discontents (MacDonald 1998a), I discuss the tendency for anti-Semites to exaggerate their complaints, to develop fantastic and unverifiable theories of Jewish behavior, to exaggerate the extent of Jewish cohesion and unanimity, to claim that all Jews share stereotypically Jewish traits or attitudes, especially in cases where in fact Jews are over-represented among people having certain attitudes (e.g., political radicalism during most of the 20th century). And I describe the tendency of some anti-Semites to develop grand conspiracy theories in which all historical events of major or imagined importance, from the French Revolution to the Tri-lateral Commission are linked together in one grand plot and blamed on the Jews. All of this is hardly surprising on the basis of what we know about the psychology of ethnic conflict. But that doesn�t detract in the least from supposing that real conflicts of interest are at the heart of all of the important historical examples of anti-Semitism. Most of this is in the first chapter of Separation and Its Discontents�front and center as it were, just as my other disclaimers are in the first chapter of A People that Shall Dwell Alone.

It must be kept in mind that group evolutionary strategies are not benign, at least in general and especially in the case of Judaism, which has often been very powerful and has had such extraordinary effects on the history of the West. I think there is a noticeable shift in my tone from the first book to the third simply because (I�d like to think) I knew a lot more and had read a lot more. People often say after reading the first book that they think I really admire Jews, but they are unlikely to say that about the last two and especially about CofC. That is because by the time I wrote CofC I had changed greatly from the person who wrote the first book. The first book is really only a documentation of theoretically interesting aspects of group evolutionary strategies using Judaism as a case study (how Jews solved the free-rider problem, how they managed to erect and enforce barriers between themselves and other peoples, the genetic cohesion of Judaism, how some groups of Jews came to have such high IQ�s, how Judaism developed in antiquity). Resource competition and other conflicts of interest with other groups are more or less an afterthought, but these issues move to the foreground in Separation and Its Discontents, and in CofC I look exclusively at the 20th century in the West. Jews have indeed made positive contributions to Western culture in the last 200 years. But whatever one might think are the unique and irreplaceable Jewish contributions to the post-Enlightenment world, it is na�ve to suppose they were intended for the purpose of benefiting humanity solely or even primarily. In any case I am hard pressed to think of any area of modern Western government and social organization (certainly) and business, science, and technology (very probably) that would not have developed without Jewish input, although in some cases perhaps not quite as quickly. In general, positive impacts of Jews have been quantitative rather than qualitative. They have accelerated some developments, for example in finance and some areas of science, rather than made them possible.

On the other hand, I am persuaded that Jews have also had some important negative influences. I am morally certain that Jewish involvement in the radical left in the early to middle part of the last century was a necessary (but not sufficient) condition for many of the horrific events in the Soviet Union and elsewhere. (About this, of course, one can disagree. I am simply saying that I find the evidence compelling.) But the main point is that I came to see Jewish groups as competitors with the European majority of the U.S., as powerful facilitators of the enormous changes that have been unleashed in this country, particularly via the successful advocacy of massive non-European immigration into the U.S. I found that I was being transformed in this process from a semi-conservative academic who had little or no identification with his own people into an ethnically conscious person�exactly as predicted by the theory of social identity processes that forms the basis of my theory of anti-Semitism (see MacDonald 1998a). In fact, if one wants to date when I dared cross the line into what some see as proof that I am an �anti-Semite,� the best guess would probably be when I started reading on the involvement of all the powerful Jewish organizations in advocating massive non-European immigration. My awareness began with my reading a short section in a standard history of American Jews well after the first book was published. The other influences that I attributed to Jewish activities were either benign (psychoanalysis?) or reversible�even radical leftism, so they didn�t much bother me. I could perhaps even ignore the towering hypocrisy of Jewish ethnocentrism coinciding as it does with Jewish activism against the ethnocentrism of non-Jewish Europeans. But the long-term effects of immigration will be essentially irreversible barring some enormous cataclysm.

I started to realize that my interests are quite different from prototypical Jewish interests. There need to be legitimate ways of talking about people who oppose policies recommended by the various Jewish establishments without simply being tarred as �anti-Semites�. Immigration is only one example where there are legitimate conflicts of interest. As I write this (November, 2001), we are bogged down in a war with no realizable endgame largely because of influence of the Jewish community over one area of our foreign policy and because of how effectively any mention of the role of Israel in creating friction between the U.S. and the Arab world�indeed the entire Muslim world�is muzzled simply by the cry of anti-Semitism. And at home we have entered into an incalculably dangerous experiment in creating a multi-ethnic, multi-cultural society in which the intellectual elite has developed the idea that the formerly dominant European majority has a moral obligation to allow itself to be eclipsed demographically and culturally�the result, at least at its inception and to a considerable degree thereafter, of the influence of Jewish interest groups on immigration policy and the influence of Jewish intellectual movements on our intellectual and cultural life generally. As noted above, the rise of Jewish power and the disestablishment of the specifically European nature of the U.S. are the real topics of CofC.

I agree that there is bias in the social sciences and I certainly don�t exempt myself from this tendency. It is perhaps true that by the time I finished CofC I should have stated my attitudes in the first chapter. Instead, they are placed in the last chapter of CofC�rather forthrightly I think. In a sense putting them at the end was appropriate because my attitudes about Jewish issues marked a cumulative, gradual change from a very different world view.

It is annoying that such disclaimers rarely appear in writing by strongly identified Jews even when they see their work as advancing Jewish interests. A major theme of the CofC is that Jewish social scientists with a strong Jewish identity have seen their work as advancing Jewish interests. It is always amazing to me that media figures like the Kristols and Podhoretzes and foreign policy experts like Paul Wolfowitz and Richard Perle do not feel an obligation to precede their remarks on issues affected by their solicitude for Israel by saying, �you should be wary of what I say because I have a vested ethnic interest in advancing the interests of Israel.� But the same thing goes for vast areas of anthropology (the Boasian school and racial differences research), history (e.g., obviously apologetic accounts of the history and causes of anti-Semitism or the role of Jews in the establishment of Bolshevism), psychology (the Frankfurt School, psychoanalysis), and contemporary issues (immigration, church-state relations). The point of CofC that really galls people is the idea that we should simply acknowledge this bias in (some) Jewish researchers as we do in others. There are a great many books on how Darwin and Galton were influenced by the general atmosphere of Victorian England, but writing of a Jewish bias immediately results in charges of �anti-Semitism.�

But the deeper point is that, whatever my motivations and biases, I would like to suppose that my work on Judaism at least meets the criteria of good social science, even if I have come to the point of seeing my subjects in a less than flattering light. In the end, does it really matter if my motivation at this point is less than pristine? Isn�t the only question whether I am right?

CONCLUSION CofC is really an attempt to understand the 20th century as a Jewish century�a century in which Jews and Jewish organizations were deeply involved in all the pivotal events. From the Jewish viewpoint it has been a period of great progress, though punctuated by one of its darkest tragedies. In the late 19th century the great bulk of the Jewish population lived in Eastern Europe, with many Jews mired in poverty and all surrounded by hostile populations and unsympathetic governments. A century later, Israel is firmly established in the Middle East, and Jews have become the wealthiest and most powerful group in the United States and have achieved elite status in other Western countries. The critical Jewish role in radical leftism has been sanitized, while Jewish victimization by the Nazis has achieved the status of a moral touchstone and is a prime weapon in the push for large-scale non-European immigration, multi-culturalism and advancing other Jewish causes. Opponents have been relegated to the fringe of intellectual and political discourse and there are powerful movements afoot that would silence them entirely.

The profound idealization, the missionary zeal, and the moral fervor that surround the veneration of figures like Celan, Kafka, Adorno, and Freud characterize all of the Jewish intellectual movements discussed in CofC (see Ch. 6 for a summary). That these figures are now avidly embraced by the vast majority of non-Jewish intellectuals as well shows that the Western intellectual world has become Judaized�that Jewish attitudes and interests, Jewish likes and dislikes, now constitute the culture of the West, internalized by Jews and non-Jews alike. The Judaization of the West is nowhere more obvious than in the veneration of the Holocaust as the central moral icon of the entire civilization. These developments constitute a profound transformation from the tradition of critical and scientific individualism that had formed the Western tradition since the Enlightenment. More importantly, because of the deep-seated Jewish hostility toward traditional Western culture, the Judaization of the West means that the peoples who created the culture and traditions of the West have been made to feel deeply ashamed of their own history�surely the prelude to their demise as a culture and as a people.

The present Judaized cultural imperium in the West is maintained by a pervasive thought control propagated by the mass media and extending to self-censorship by academics, politicians, and others well aware of the dire personal and professional consequences of crossing the boundaries of acceptable thought and speech about Jews and Jewish issues. It is maintained by zealously promulgated, self-serving, and essentially false theories of the nature and history of Judaism and the nature and causes of anti-Semitism.

None of this should be surprising. Jewish populations have always had enormous effects on the societies where they reside because of two qualities that are central to Judaism as a group evolutionary strategy: High intelligence (including the usefulness of intelligence in attaining wealth) and the ability to cooperate in highly organized, cohesive groups (MacDonald 1994). This has led repeatedly to Jews becoming an elite and powerful group in societies where they reside in sufficient numbers�as much in the 20th-century United States and the Soviet Union as in 15th-century Spain or Alexandria in the ancient world. History often repeats itself after all. Indeed, recent data indicate that Jewish per capita income in the United States is almost double that of non-Jews, a bigger difference than the black-white income gap. Although Jews make up less than 3 percent of the population, they constitute more than a quarter of the people on the Forbes magazine list of the richest four hundred Americans. A remarkable 87 percent of college-age Jews are currently enrolled in institutions of higher education, as compared with 40 percent for the population as a whole (Thernstrom & Thernstrom 1997). Jews are indeed an elite group in American society (see also Chapter 8).

My perception is that the Jewish community in the U.S. is moving aggressively ahead, ignoring the huge disruptions Jewish organizations have caused in the West (now mainly via successful advocacy of massive non-European immigration) and in the Islamic world (via the treatment of Palestinians by Israel). Whatever the justification for such beliefs, U.S. support for Israel is by all accounts an emotionally compelling issue in the Arab world. A true test of Jewish power in the United States will be whether support for Israel is maintained even in the face of the enormous costs that have already been paid by the U.S. in terms of loss of life, economic disruption, hatred and distrust throughout the Muslim world, and loss of civil liberties at home. As of this writing, while Jewish organizations are bracing for a backlash against Jews in the U.S. and while there is considerable concern among Jews about the Bush Administration�s pressure on Israel to make concessions to the Palestinians in order to placate the Muslim world (e.g., Rosenblatt 2001), all signs point to no basic changes in the political culture of the United States vis-�-vis Israel as a result of the events of 9-11-01.

ACKNOWLEDGEMENTS I acknowledge the critical comments of James C. Russell in the preparation of this preface.

NOTES

1. McConnell�s comments were made on an email discussion list, September 30, 2001.

2. This listing is based on several sources: Editors of Fortune (1936); To Bigotry No Sanction. A Documented Analysis of Anti-Semitic Propaganda. Prepared by the Philadelphia Anti-Defamation Council and the American Jewish Committee. Philadelphia: Philadelphia Anti-Defamation Council (1941); Gabler 1988; Kantor 1982;

http://www.psu.edu/dept/inart10_110/inart10/radio.html.

3. Ben Hecht, who was a prominent Hollywood screenwriter and staunch Zionist, included pro-interventionist ideas in movies at this time (Authors Calendar, http://www.kirjasto.sci.fi/bhecht.htm). For example, in Angels over Broadway (1940), Hecht has the Douglas Fairbanks Jr. character ask, �What happened to the Poles, the Finns, the Dutch? They�re little guys. They didn�t win. . . .� Rita Hayworth replies, �They will, some day.� Hecht also made some uncredited additions to Alfred Hitchcock�s Foreign Correspondent (1940). When Hitchcock was asked about the anti-Nazi and pro-Britain message of the film, he said that it was all the doing of Walter Wanger and Ben Hecht. (Wanger was also Jewish; his birth name was Walter Feuchtwanger.) In the film a character says, �Keep those lights burning, cover them with steel, build them in with guns, build a canopy of battleships and bombing planes around them and, hello, America, hang on to your lights, they�re the only lights in the world.�

4. The only exception in recent years�albeit relatively minor�was Pat Buchanan�s 1990 column in which he referred to Israel�s �Amen Corner� in the United States advocating war with Iraq. (Indeed, the American-Israel Public Affairs Committee had been lobbying Congress behind the scenes to declare war on Iraq [Sobran 1999]). Writing in the Wall Street Journal, Norman Podhoretz, former editor of Commentary, promptly labeled Buchanan an �anti-Semite� without feeling the need to address the question of whether or not American Jews were indeed pressing for war with Iraq in order to benefit Israel. As in the case of Lindbergh�s remarks a half century earlier, truth was irrelevant. While this incident has not altered the taboo on discussing Jewish interests in the same way that it is common to discuss the interests of other ethnic groups, it has resulted in a long-term problem for Buchanan�s political career. When Buchanan ran for president in 2000, a hostile columnist writing in a prominent Jewish publication stated, �Out of the slime of the sewers and into the filth of the gutter a desperate Patrick J. Buchanan, the neo-Nazi, has crawled into the political arena using anti-Semitism as his principal device to secure a future for himself� (Adelson 1999). The columnist went on to claim that Buchanan �always was a neo-Nazi� and that he �reveals the shallow quality of his tortured, sick, defective mind.� Not to be outdone, Alan Dershowitz (1999) wrote, �Let there be no mistake about it. Pat Buchanan is a classic anti-Semite with fascist leanings who hates Israel and loves Nazi war criminals.� The example illustrates that Jews continue to exert immense pressure, including smear tactics, to keep Jewish interests off limits in American political discussion. As with Lindbergh in an earlier generation, Buchanan�s experience is a grim reminder to politicians who dare raise the issue of Jewish interests in public debate. Buchanan became completely marginalized within the Republican Party and eventually left it for a spectacularly unsuccessful run as the Reform Party presidential candidate in 2000. 5. In a conversation with his wife on November 24, 1941, Charles Lindbergh was pessimistic about establishing a Jewish state:

C. and I get into an argument � propos of an article in the paper, a speech of a rabbi at a Jewish conference in which he said that the first thing that would have to be done at the peace table after the war was that a large indemnity would have to be paid to the Jews for their sufferings. Also speaks about having a piece of land of their own�which I am sympathetic with. . . . [C.] says it isn�t as simple as all that. Whose land are you going to take? . . . He is very pessimistic of its being solved without great suffering. (A. M. Lindbergh 1980, 239) 6. The following is based on Bendersky�s (2000, 2�46) study of U.S. military officers but is representative of commonly held attitudes in the early 20th century. 7. �Reform Judaism Nears a Guide to Conversion.� New York Times, June 27, 2001.

8. Jewish pressure for altering traditional Roman Catholic attitudes on Jewish responsibility for deicide are recounted in Lacouture (1995, 440�458) and Roddy (1966). Pope John XXIII deleted the �perfidious Jews� reference from the Holy Week liturgy (Lacouture 1995, 448). He then solicited the opinions of the world�s 2,594 bishops on the Church�s relations with the Jews. Virtually all of the respondents wished to maintain the status quo. The Pope was �bitterly disappointed by the response of the episcopate� (p. 449).

9. Burton, M. L., Moore, C. C., Whiting, J. W. M., & Romney, A. K. (1996). Regions based on social structure. Current Anthropology, 37: 87�123.

10. Laslett (1983) further elaborates this basic difference to include four variants ranging from West, West/central or middle, Mediterranean, to East.

11 . Burton, M. L., Moore, C. C., Whiting, J. W. M., & Romney, A. K. (1996). Regions based on social structure. Current Anthropology, 37: 87�123.

12 . Barfield, T. J. (1993). The Nomadic Alternative. Englewood Cliffs, NJ: Prentice Hall.

13. Support for this classification comes from several places in my trilogy on Judaism and in turn depends on the work of many scholars. Besides the sources in this preface, special note should be made of the following: Evolutionary history: MacDonald 1994, Ch. 8; Marriage practices: MacDonald 1994 (Chs. 3 and 8); Marriage psychology: CofC (Chs. 4, 8); Position of women CofC (Ch. 4); Attitude toward outgroups and strangers: MacDonald 1994 (Ch. 8), MacDonald 1998a (Ch. 1); Social structure: MacDonald 1994 (Ch. 8), MacDonald 1998a (Chs. 1, 3�5), CofC (Chs. 6, 8, and passim as feature of Jewish intellectual movements); Socialization: MacDonald 1994 (Ch. 7), CofC (Ch. 5); Intellectual stance: MacDonald 1994 (Ch. 7), CofC (Ch. 6 and passim); Moral stance: MacDonald 1994 (Ch. 6), CofC (Ch. 8).

14. Grossman et al. and Sagi et al., in I. Bretherton & E. Waters (Eds.), Growing Points in Attachment Theory and Research. Monographs for the Society for Research in Child Development, 50(1�2), 233�275. Sagi et al. suggest temperamental differences in stranger anxiety may be important because of the unusual intensity of the reactions of many of the Israeli infants. The tests were often terminated because of the intense crying of the infants. Sagi et al. find this pattern among both Kibbutz-reared and city-reared infants, although less strongly in the latter. However, the city-reared infants were subjected to somewhat different testing conditions: They were not subjected to a pre-test socialization episode with a stranger. Sagi et al. suggest that the socialization pre-test may have intensified reactions to strangers among the Kibbutz-reared babies, but they note that such pre-tests do not have this effect in samples of infants from Sweden and the U.S. This again highlights the difference between Israeli and European samples.

15 . A halachic difference refers to a distinction based on Jewish religious law.

16. The following comment illustrates well the different mindset that many strongly identified Jews have toward America versus Israel:

While walking through the streets of Jerusalem, I feel Jewish identity is first and foremost about self-determination and, by extension, the security and power that comes with having a state. I am quite comfortable in Israel with the sight of soldiers standing with machine guns and the knowledge that even a fair number of the civilians around me are probably packing heat. The seminal event in my Zionist consciousness, despite my being born after 1967 and having serious misgivings about Israel�s control over the territories, is still the dramatic victory of a Jewish army in the Six-Day War. Put me in New York, however, and sud-denly the National Rifle Association symbolizes this country�s darkest side. It�s as if my subconscious knows instinctively that the moment we land at JFK Airport, it becomes time to stash away those images of Israeli soldiers taking control of Jerusalem�s Old City, of Moshe Dayan standing at the Western Wall, and to replace them with the familiar photograph of Rabbi Abraham Joshua Heschel marching by the side of the Rev. Martin Luther King Jr. (A. Eden, �Liberalism in Diaspora.� The Forward, Sept. 21, 2001) 17. www.adl.org/presrele/dirab%5F41/3396%5F41.asp 18. Jerusalem Post, March 5, 2001.

19. See, e.g., the ADL Policy Report on the prospects of immigration legislation in the George W. Bush administration and the 107th Congress: www.adl.org/issue%5Fgovernment/107/immigration.html.

20. In, Boyle (2001), p. 160. As recounted by Boyle, Sheean was hired by the Zionist publication, New Palestine, in 1929 to write about the progress of Zionism in that country. He went to Palestine, and after studying the situation, returned the money the Zionists had paid him. He then wrote a book (Personal History; New York: Literary Guild Country Life Press, 1935)�long out of print�describing his negative impressions of the Zionists. He noted, for example, �how they never can or will admit that anybody who disagrees with them is honest� (p. 160). This comment reflects the authoritarian exclusion of dissenters noted as a characteristic of Jewish intellectual and political movements in CofC (Ch. 6). His book was a commercial failure and he passed quietly into oblivion. The subject of Boyle�s book, George Antonius, was a Greek Orthodox Arab from what is today Lebanon. His book, The Arab Awakening (London: Hamish Hamilton, 1938) presented the Arab case in the Palestinian-Zionist dispute. The appendices to his book include the Hussein-McMahon correspondence of October 24, 1915, between Sharif Hussein (who authorized the Arab revolt against the Turks) and Henry McMahon, British High Commissioner in Egypt. The correspondence shows that the Arabs were promised independence in the whole area (including Palestine) after the war. Also in the appendices are the Hogarth Memorandum of January 1918 and the Declaration to the Seven of June 16, 1918, both of which were meant to reassure the Arabs that England would honor its earlier promises to them when the Arabs expressed concern after the Balfour Declaration. Britain kept these documents classified until Antonius published them in The Arab Awakening. Antonius was pushed out of the Palestine Mandate Administration by British Zionists and died broken and impoverished.

21. Daily Pilot, Newport Beach/ Costa Mesa, California, Feb. 28, 2000,

22 . �Project Reminds Young Jews of Heritage.� Washington Post, Jan. 17, 2000, p. A19.

23. Steinlight tempers these remarks by noting the Jewish commitment to moral universalism, including the attraction to Marxism so characteristic of Jews during most of the 20th century. However, as indicated in Chapter 3, Jewish commitment to leftist universalism was always conditioned on whether leftist universalism conformed to perceived Jewish interests, and in fact Jewish leftist universalism has often functioned as little more than a weapon against the traditional bonds of cohesiveness of Western societies.

24. In the early 1950s Stalin appears to have planned to deport Jews to a Jewish area in Western Siberia, but he died before this project was begun. During their occupation of Poland in 1940, the Soviets deported Jews who were refugees from Nazi-occupied Western Poland. However, this action was not anti-Jewish as such because it did not involve either Jews from the Soviet Union or from Eastern Poland. This deportation is more likely to have resulted from Stalin�s fear of anyone or any group exposed to Western influence.

25. Taylor, S. J. (1990). Stalin�s Apologist, Walter Duranty: The New York Times�s Man in Moscow. New York: Oxford University Press; R. Radosh (2000). From Walter Duranty to Victor Navasky: The New York Times� Love Affair with Communism. FrontPageMagazine.com, October 26; W. L. Anderson (2001), The New York Times Missed the Wrong Missed Story http://www.lewrockwell.com/anderson/anderson45.html, November 17, 2001. Radosh�s article shows that the Times� sympathy with communism continues into the present. The Times has never renounced the Pulitzer Prize given to Walter Duranty for his coverage of Stalin�s Five-Year Plan.

26 . Hamilton, D. (2000). �Keeper of the Flame: A Blacklist Survivor.� Los Angeles Times, October 3.

27. See www.otal.umd.edu/~rccs/blacklist/.

28. Discussions of Jewish ownership of the media include: Ginsberg 1993, 1; Kotkin 1993, 61; Silberman 1985, 147.

29. www.economictimes.com/today/31tech22.htm

30. The Forward, April 27, 2001, pp. 1, 9.

31. The Forward, November 14, 1997, p. 14.

32. A partial exception is the Washington Post Co. Until her recent death, the Washington Post was run by Katherine Meyer Graham, daughter of Eugene Meyer, who purchased the paper in the 1930s. Ms. Graham had a Jewish father and a Christian mother and was raised as an Episcopalian. Katherine�s husband, the former publisher of the Post, Phil Graham, was not Jewish. The Post�s publisher, since 1991, is Donald Graham, the son of Katherine and Phil Graham. This influential publishing group is thus less ethnically Jewish than the others mentioned here. The Washington Post Co. has a number of other media holdings in newspapers (The Gazette Newspapers, including 11 military publications), television stations, and magazines, most notably the nation�s number-two weekly newsmagazine, Newsweek. The Washington Post Co.�s various television ventures reach a total of about 7 million homes, and its cable TV service, Cable One, has 635,000 subscribers. In a joint venture with the New York Times, the Post publishes the International Herald Tribune, the most widely distributed English language daily in the world. 33. www.eonline.com/Features/Specials/Jews/

34. Cones (1997) provides a similar analysis:

This analysis of Hollywood films with religious themes or characters reveals that in the last four decades Hollywood has portrayed Christians as sexually rigid, devil worshipping cultists, talking to God, disturbed, hypocritical, fanatical, psychotic, dishonest, murder suspects, Bible quoting Nazis, slick hucksters, fake spiritualists, Bible pushers, de-ranged preachers, obsessed, Catholic schoolboys running amok, Adam & Eve as pawns in a game between God and Satan, an unbalanced nun accused of killing her newborn infant, dumb, manipulative, phony, outlaws, neurotic, mentally unbalanced, unscrupulous, destructive, foul mouthed, fraudulent and as miracle fabricators. Few, if any, positive portrayals of Christians were found in Hollywood films released in the last four decades. 35. Reprinted in the New York Times May 27, 1996. 36. James Ron, �Is Ariel Sharon Israel�s Milosevic?� Los Angeles Times, February 5, 2001.

37. From the Kahan Commission Report (www.mfa.gov.il/mfa/go.asp?MFAH0ign0):

We shall remark here that it is ostensibly puzzling that the Defense Minister did not in any way make the Prime Minister privy to the decision on having the Phalangists enter the camps. It is our view that responsibility is to be imputed to the Minister of Defense for having disregarded the danger of acts of vengeance and bloodshed by the Phalangists against the population of the refugee camps, and having failed to take this danger into account when he decided to have the Phalangists enter the camps. In addition, responsibility is to be imputed to the Minister of Defense for not ordering appropriate measures for preventing or reducing the danger of massacre as a condition for the Phalangists� entry into the camps. These blunders constitute the non-fulfillment of a duty with which the Defense Minister was charged.

38. Yossi Klein Halevi, �Sharon has learned from his mistakes.� Los Angeles Times, February 7, 2001. 39. Washington Post, July 3, 2001; Los Angeles Times, October 18, 2001.

40. Jewish organizations have also been strong advocates of �hate crime� legislation. For example, in 1997 the ADL published Hate Crimes: ADL Blueprint for Action, which provides recommendations on prevention and response strategies to crimes of ethnic violence, such as penalty enhancement laws, training for law enforcement and the military, security for community institutions, and community anti-bias awareness initiatives. In June 2001 the ADL announced a program designed to assist law enforcement in the battle against �extremists and hate groups.� A major component of the Law Enforcement Initiative is the development of specialized hate crime, extremism, and anti-bias curricula for training programs designed for law enforcement.

41. SWC Press Information, July 15, 1999; www.wiesenthal.com.

42. E.g., SWC Press Information, November 29, 1999; January 26, 2001; www.wiesenthal.com.

43. ADL Press Release, September, 14, 1999; www.adl.org.

44. AFP Worldwide News Agency, April 4, 2001; www.afp.com.

45 . ADL Press Release, August 22, 1996; www.adl.org.

46. C. Wolf. Racists, Bigots and the Law on the Internet. www.adl.org.

47. C. Wolf. Racists, Bigots and the Law on the Internet. www.adl.org.

Bibliography Adelson, H. L. (1999). Another sewer rat appears. Jewish Press, Oct. 1. Alexander, R. (1979). Darwinism and Human Affairs. Seattle: University of Washington Press. Berg, A. S. (1999). Lindbergh. New York: Berkley Books. Original edition published 1998 by Putnam (New York). Bernheimer, K. (1998). The 50 Greatest Jewish Movies: A Critic�s Ranking of the Very Best. Secaucus, NJ: Birch Lane Press Book. Boyle, S. S. (2001). The Betrayal of Palestine: The Story of George Antonius. Boulder, CO: Westview Press Brovkin, V. N. (1994). Behind the Front Lines of the Civil War: Political Parties and Social Movements in Russia, 1918�1922. Princeton, NJ: Princeton University Press. Burton, M. L., Moore, C. C., Whiting, J. W. M., & Romney, A. K. (1996). Regions based on social structure. Current Anthropology, 37: 87�123. Churchill, W. (1920). Zionism versus Bolshvism: A struggle for the soul of the Jewish people. Illustrated Sunday Herald, February 8, p. 5. Cones, J. W. (1997). What�s really going on in Hollywood. www.mecfilms.com/FIRM/whats.htm Coon, C. (1958). Caravan: The Story of the Middle East, 2nd ed. New York: Holt, Rinehart, and Winston. Courtois, S. (1999). Introduction: The Crimes of Communism. In Courtois, S., Werth, N., Pann�, J., Paczkowski, A., Bartocek K., & Margolin, J. (1999). The Black Book of Communism: Crimes, Terror, Repression, trans. J. Murphy & M. Kramer. Cambridge: Harvard University Press. Courtois, S., Werth, N., Pann�, J., Paczkowski, A., Barto?ek K., & Margolin, J. (1999). The Black Book of Communism: Crimes, Terror, Repression, trans. J. Murphy & M. Kramer. Cambridge: Harvard University Press. Cuddihy, J. M. (1974). The Ordeal of Civility: Freud, Marx, Levi-Strauss, and the Jewish Struggle with Modernity. New York: Basic Books. ���. (1978). No Offense: Civil Religion and Protestant Taste (New York: Seabury Press. Degler, C. (1991). In Search of Human Nature: The Decline and Revival of Darwinism in American Social Thought. New York: Oxford University Press. Dershowitz, A. (1999). Forward, Oct. 1. Editors of Fortune (1936). Jews in America. New York: Random House Elon, A. (2001). A German requiem. New York Review of Books (November 15, 2001). Epstein, J. (1997). Dress British, think Yiddish. Times Literary Supplement (March 7):6�7. Fairchild, H. P. (1939). Should the Jews come in? The New Republic 97(January 25):344�345. ���. (1947). Race and Nationality as Factors in American Life. New York: Ronald Press. Finkelstein, N. G. (2000). The Holocaust Industry: Reflections on the Exploitation of Jewish Suffering. London and New York: Verso. ���. (2001). Preface to the revised paperback edition of The Holocaust Industry: Reflections on the Exploitation of Jewish Suffering. London and New York: Verso. Gabler, N. (1988). An Empire of Their Own: How the Jews Invented Hollywood. New York: Crown Publishers. Gabler, N. (1995) Winchell: Gossip, Power, and the Culture of Celebrity. New York: Vintage; originally published 1994 by Random House. Goldberg, J. J. (1996). Jewish Power: Inside the American Jewish Establishment. Reading, MA: Addison-Wesley. Goldschmidt, W., & Kunkel, E. J. (1971). The structure of the peasant family. American Anthropologist 73:1058�1076. Goldstein, J. (1990). The Politics of Ethnic Pressure: The American Jewish Committee Fight against Immigration Restriction, 1906�1917. New York: Garland Publishing. Gottfried, P. (2000). Review of The Culture of Critique: An Evolutionary Analysis of Jewish Involvement in Twentieth-century Intellectual and Political Movements. Chronicles, June, 27�29. Grant, M. (1921). The Passing of the Great Race or the Racial Basis of European History, 4th ed. New York: Scribner. Green, J. C. (2000). Religion and politics in the 1990s: Confrontations and coalitions. In M. Silk (Ed.), Religion and American Politics: The 2000 Election in Context. Hartford, CT: The Pew Program on Religion and the News Media, Trinity College. Hajnal, J. (1965). European marriage patterns in perspective. In Population in History, ed. D. V. Glass & D.E.C. Eversley. Hawthorne, NY: Aldine. ���. (1983). Two kinds of pre-industrial household formation system. In Family Forms in Historic Europe, ed. R. Wall, J. Robin, & P. Laslett. Cambridge: Cambridge University Press. Hammer, M. F., Redd, A. J., Wood, E. T., Bonner, M. R., Jarjanazi, H., Karafet, T., Santachiara-Benerecetti, S., Oppenheim, A., Jobling, M. A., Jenkins, T., Ostrer, H., & Bonn�-Tamir, B. (2000). Jewish and Middle Eastern non-Jewish populations share a common pool of Y-chromosome biallelic haplotypes. Proceedings of the National Academy of Sciences, May 9. Hannan, K. (2000). Review of The Culture of Critique. Nationalities Papers, 28(4) (November), 741�742. Henrich, J., Boyd, R., Bowles, S., Camerer, C., Fehr, E., Gintis, H., & McElreath, R. (2001). In search of Homo economicus: Behavioral experiments in 15 small-scale societies. Economics and Social Behavior 91:73�78. Hollinger D. A. (1996). Science, Jews, and Secular Culture: Studies in Mid-Twentieth- Century American Intellectual History. Princeton, NJ: Princeton University Press. Horowitz, D. (1997). Radical Son: A Journey Through Our Time. New York: Free Press. Lichter, S. R., Lichter, L. S., & Rothman, S. (1982/1983). Hollywood and America: The odd couple. Public Opinion, Dec. 1982/Jan. 1983. Lichter, S. R., Lichter, L. S., & Rothman, S. (1994). Prime Time: How TV Portrays American Culture. Washington, DC: Regnery. Lichter, S. R., Rothman, S., & Lichter, L. S. (1986). The Media Elite. Bethesda, MD: Adler & Adler. Liebman, A. (1979). Jews and the Left. New York: John Wiley & Sons. Liebman, C. (1973). The Ambivalent American Jew: Politics, Religion, and Family in American Jewish Life. Philadelphia: Jewish Publication Society of America. Lindbergh, A. M. (1980). War Within and Without: Diaries and Letters of Anne Morrow Lindbergh. New York: Harcourt Brace Jovanovich. Lindbergh, C. A. (1939). Aviation, geography, and race. Reader�s Digest (November), 64�67. Lindemann, A. S. (1991). The Jew Accused: Three Anti-Semitic Affairs (Dreyfus, Beilis, Frank) 1894�1915. New York: Cambridge University Press. ���. (1997). Esau�s Tears: Modern Anti-Semitism and the Rise of the Jews. New York: Cambridge University Press. MacDonald, K. B. (1998). Life History Theory and Human Reproductive Behavior: Environmental/Contextual Influences and Heritable Variation. Human Nature 8:327�359. MacFarlane, A. (1986). Marriage and Love in England: Modes of Reproduction 1300�1840. London: Basil Blackwell. Miele, F. (1998). The Ionian instauration. An interview with E. O. Wilson on his latest controversial book: Consilience: The Unity of Knowledge. Skeptic 6(1):76�85. Nolte, E. (1965). Three Faces of Fascism, trans. L. Vennowitz. New York: Holt, Rinehart and Winston. Novick, P. (1999). The Holocaust in American Life. Boston: Houghton Mifflin. Pearl, Jonathon, & Pearl, Judith (1999). The Chosen Image: Television�s Portrayal of Jewish Themes and Characters. Jefferson, NC: McFarland & Co. Peretz, M. (1997). The god that did not fail. The New Republic, September 8 & 15:1�12. Radosh, R. (2001a). Commies: A Journey Through the Old Left, the New Left and the Leftover Left. San Francisco: Encounter Books. ���. (2001b). Should We ex-Leftists be Forgiven? FrontPageMagazine.com June 5. www.frontpagemag.com/columnists/radosh/2001/rr06-05-01p.htm

Rosenblatt, G. (2001). Will the Jews be blamed for increasing violence? Jewish World Review, Oct. 25. Salter, F., (2000). Is MacDonald a scholar? Human Ethology Bulletin, 15(3), 16�22. Segerstr�le, U. (2000). Defenders of the Truth: The Sociobiology Debate. Oxford, UK: Oxford University Press. Shahak, I. (1994). Jewish History, Jewish Religion: The Weight of Three Thousand Years. Boulder, CO: Pluto Press. Shahak, I., & Mezvinsky, N. (1999). Jewish Fundamentalism in Israel. London: Pluto Press. Svonkin, S. (1997). Jews Against Prejudice: American Jews and the Fight for Civil Liberties. New York: Columbia University Press. Sykes, B. (2001). The Seven Daughters of Eve. New York: Norton. Szajkowski, Z. (1967). Paul Nathan, Lucien Wolf, Jacob H. Schiff and the Jewish revolutionary movements in Eastern Europe. Jewish Social Studies 29(1):1�19. ���. (1974). Jews, Wars, and Communism: The Impact of the 1919�1920 Red Scare on American Jewish Life. New York: KTAV Publishing. ���. (1977). Kolchak, Jews and the American Intervention in Northern Russia and Siberia, 1918�1920. Privately published, copyright by S. Frydman. Thernstrom, S., & Thernstrom, A. (1997). America in Black and White: One Nation, Indivisible. New York: Simon & Schuster. Tifft, S. E., & Jones, A. S. (1999). The Trust: The Private and Powerful Family behind the New York Times. Boston: Little Brown & Co. Weinstein, A., & Vassiliev, A. (1999). The Haunted Wood: Soviet Espionage in America�The Stalin Era. New York: Random House. Werth, N. (1999). A State against Its People: Violence, Repression, and Terror in the Soviet Union. In Courtois, S., Werth, N., Pann�, J., Paczkowski, A., Barto?ek K., & Margolin, J. (1999). The Black Book of Communism: Crimes, Terror, Repression, trans. J. Murphy & M. Kramer. Cambridge: Harvard University Press.

__________________________________ Do you Yahoo!? Yahoo! Movies - Buy advance tickets for 'Shrek 2' http://movies.yahoo.com/showtimes/movie?mid=1808405861