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Jewish group evolutionary strategy
Jewish group evolutionary strategy refers to theories, most prominently developed by Kevin MacDonald, which argue that there are evolutionary explanations for several argued characteristics of Jews, the Jewish influence and how it has been used by Jews, as well as resistance movements against this from gentiles (which Jews and their allies call "antisemitism").
- 1 Overview
- 2 Works
- 2.1 A People That Shall Dwell Alone: Judaism as a Group Evolutionary Strategy, with Diaspora Peoples, 1994
- 2.2 Separation and Its Discontents: Toward an Evolutionary Theory of Anti-Semitism, 1998
- 2.3 The Culture of Critique: An Evolutionary Analysis of Jewish Involvement in Twentieth-Century Intellectual and Political Movements, 1998
- 2.4 Understanding Jewish Influence: A Study in Ethnic Activism, 2004
- 2.5 Cultural Insurrections: Essays on Western Civilization, Jewish Influence, and Anti-Semitism, 2008
- 3 Criticisms
- 4 Videos
- 5 See also
- 6 References
- 7 External links
The fundamental idea of the theory can be described as the Europeans being evolutionarily formed by their ancestral environment to be highly individualistic with relatively little ethnocentrism, which has contributed to their great achievements, but that this at the same time has caused them to be vulnerable to infiltration by Jews who were formed by a different ancestral environment to be highly collectivistic and ethnocentric.
The ancestral environment of Europeans was cold and harsh. The greatest survival problem was not competition from other groups but the physical environment. This caused low ethnocentrism, low xenophobia, and a moral outlook independent of group membership. The low population density excluded large extended families and favored exogamous marriages. Successful survival required self-reliance och independent, individualistic reasoning.
These traits can be seen in European culture which early adopted characteristics such as as small households, exogamy, and economic and scientific systems based on individualistic achievement and creativity.
The ancestral environment of Jews was less harsh. The greatest survival problem was competition from other groups. This caused high ethnocentrism, high xenophobia, high aggressiveness against outsiders, and a moral outlook where good is what is good for the ingroup. The higher population density allowed large extended families and favored endogamous marriages. Successful survival depended on collective group action which favored submission to group norms and leadership.
These general Middle-Eastern characteristics were further shaped by cultural practices within Judaism which among other effects caused an eugenic increase in intelligence.
Jews are argued to have 4 important characteristics:
- High ethnocentrism. This causes favoritism and collectivistic behaviors towards the ingroup. Related to this is high self-deception which may be influenced by the often subconscious distinction between the ingroup and the outgroup. Thus, Jews often seem to subconsciously apply different moral standards to non-Jews and Jews such as indignantly demanding that non-Jews should not favor their own group while at the same time seeing it as praiseworthy to support other Jews in various ways. Another effect is the creation and high support for ideologies that are collectivistic towards the ingroup such as Marxism and socialism more generally.
- High aggressiveness. In particular towards the outgroup. MacDonald writes that "In a survey commissioned by the American Jewish Committee’s study of the Jews of Baltimore in 1962, 'two-thirds of the respondents admitted to believing that other Jews are pushy, hostile, vulgar, materialistic, and the cause of anti-Semitism. And those were only the ones who were willing to admit it.'"
- High psychological intensity. Emotionally intense people are prone to intense emotional experiences of both positive and negative emotions. It may be thought of as a behavioral intensifier or energizer. Causes among other effects strong drives, strong commitments, single-minded persistence, and black-and-white views.
- High intelligence. See Jewish intelligence.
Ethnocentrism can be seen an application of J. Philippe Rushton’s genetic similarity theory. This argues that people for evolutionary reasons will be more attracted to and form alliances with people who are genetically similar. Genetic similarity can judged by number of methods such as similar physical appearance, personality, manners, interests, speech pattern, etc. The genetic similarity theory predicts that at least Ashkenazi Jews, who are closely genetically related, should be attracted to and form alliances with one another, especially if Jews have a particularly strong tendency for attraction towards those who are genetic similar. MacDonald writes that Jews may even be able to recognize one another in the absence of distinctive clothing and hair styles.
There is anecdotal evidence for this statement. Theologian Eugene Borowitz writes that Jews seek each other out in social situations and feel “far more at home” after they have discovered who is Jewish. “Most Jews claim to be equipped with an interpersonal friend-or-foe sensing device that enables them to detect the presence of another Jew, despite heavy camouflage.” Another Jewish writer comments on the incredible sense of oneness he has with other Jews and his ability to recognize other Jews in public places, a talent some Jews call “J-dar.” While dining with his non-Jewish fiancée, he is immediately recognized as Jewish by some other Jews, and there is an immediate “bond of brotherhood” between them that excludes his non-Jewish companion.
Robert Reich, Clinton administration Secretary of Labor, wrote that in his first face-to-face meeting with Federal Reserve Board Chairman Alan Greenspan, “We have never met before, but I instantly know him. One look, one phrase, and I know where he grew up, how he grew up, where he got his drive and his sense of humor. He is New York. He is Jewish. He looks like my uncle Louis, his voice is my uncle Sam. I feel we’ve been together at countless weddings, bar mitzvahs, and funerals. I know his genetic structure. I’m certain that within the last five hundred years—perhaps even more recently—we shared the same ancestor.”
The first three books are the most well-known and describe the theory but MacDonald has also written other related works.
Describing the evolution of his thinking over the course of his writing the trilogy, Old MacDonald says in his preface to the paperback edition of The Culture of Critique:
- 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.
A People That Shall Dwell Alone: Judaism as a Group Evolutionary Strategy, with Diaspora Peoples, 1994
MacDonald describes Judaism as de facto including a group evolutionary strategy which limit exogamy, enforce cultural segregation, promote in-group charity and economic cooperation, and create eugenic and environmental pressures which cause high levels of intelligence, resource acquisition ability, parenting care, and group allegiance. He examines evidence from Jewish history, culture, and genetics in support of his thesis, arguing that Judaism is based on a strong and genetically based predisposition to ethnocentrism characteristic of Middle Eastern cultures generally but exacerbated as a result of selective effects resulting from Jewish cultural practices. These practices can be traced back to 600-500 BC when during the Babylonian exile the Hebrew Bible was redacted by the religious leaders to promote Jewish group cohesion, segregation, and endogamy. He analyses the high prestige of Rabbinic learning and studying the complex and extensive Jewish scriptures as de facto eugenic mechanisms which promoted Jewish verbal intelligence.
He further argues that Jews were commonly used as an intermediary group between a ruling elite (and especially alien elites) and the native population with often detrimental effects for last group. Facilitated by strong social controls within the traditional community, Jewish economic activities have often been characterized by a high degree of nepotism and within-group charity combined with strong controls against Jews who cooperated with gentiles against Jewish interests or who patronized gentile businesses or aided gentiles in economic activities.
Separation and Its Discontents: Toward an Evolutionary Theory of Anti-Semitism, 1998
Building on his work in A People that Shall Dwell Alone, MacDonald argues that antisemitism can be analyzed as a consequence of resource competition between groups in which each group is rationally pursuing its own interests, and non-Jews often reacting to the presence of the highly successful group evolutionary strategy used by the Jews, rather than antisemitism simply being a manifestation of irrational malice by non-Jews. Old MacDonald examines antisemitism during three periods of institutionalized antisemitism: the Roman Empire in the fourth century; the Iberian inquisitions from the fourteenth century; and German National Socialism in the period 1933-45. He further examines various mechanisms used by Jews to minimize antisemitism such proscribing objectionable Jewish behaviors during prosecutions, lobbying, bribes, and having personal relationships with and performing indispensable services for the gentile elite. Image-management strategies include recruiting gentiles to support Jewish causes as well as controlling the public image of Judaism via censorship of defamatory materials and the dissemination of scholarly material supporting Jewish interests.
He further discusses the long history of rationalizing Judaism and argues that Jews, in particular strongly identified Jews, will be relatively prone to self-deception by ignoring or rationalizing negative information about themselves and their ingroup. Finally, he discusses whether Judaism has ceased to be an evolutionary strategy because of the current levels of intermarriage among some groups of diaspora Jews, arguing that it has not ceased to be so and that it continues to flourish.
The Culture of Critique: An Evolutionary Analysis of Jewish Involvement in Twentieth-Century Intellectual and Political Movements, 1998
MacDonald examines intellectual and political movements such as Boasian anthropology, leftist political ideology and behavior, psychoanalysis, The New York Intellectuals, and the Frankfurt School, arguing they have been spearheaded by people who strongly identified as Jews and who viewed their involvement in these movements as serving Jewish interests. He further describes Jewish efforts to shape United States Immigration policy in opposition to the interests of Europeans. An important thesis is that all of these movements may be seen as attempts to alter Western societies in a manner which would neutralize or end anti-Semitism and provide for Jewish group continuity either in an overt or in a semi-cryptic manner.
He concludes the book by discussing the future effects of the mass immigration. "The prediction is that segments of the European-derived peoples of the world will eventually realize that they have been ill-served and are being ill-served both by the ideology of multiculturalism and by the ideology of de-ethnicized individualism. If the analysis of anti-Semitism presented in SAID is correct, the expected reaction will emulate aspects of Judaism by adopting group-serving, collectivist ideologies and social organizations."
He writes that it is unclear if the "The reactive strategy will be sufficient to stabilize or reverse the present decline of European peoples in the New World and, indeed, in their ancestral homelands; whether the process will degenerate into a self-destructive reactionary movement as occurred with the Spanish Inquisition; or whether it will initiate a moderate and permanent turning away from radical individualism toward a sustainable group strategy. What is certain is that the ancient dialectic between Judaism and the West will continue into the foreseeable future."
Understanding Jewish Influence: A Study in Ethnic Activism, 2004
Three essays and an introduction by the late Samuel Francis.
- "Background Traits for Jewish Activism" - outlines the four traits described above in the overview.
- "Zionism and the Internal Dynamics of Judaism".
- "Neoconservatism as a Jewish Movement" - including a discussion of the Middle Eastern warfare waged by Western powers.
Cultural Insurrections: Essays on Western Civilization, Jewish Influence, and Anti-Semitism, 2008
The same three essays as in Understanding Jewish Influence: A Study in Ethnic Activism but in addition 11 other essays, an introduction, and a foreword by Virginia Abernethy.
Not surprisingly the extremely politically incorrect theory has been vehemently criticized. Criticisms have included race denialism arguments, race and intelligence denialism arguments, accusations of incorrect use of sources, and accusations of incorrect application of evolutionary principles. MacDonald has usually written detailed responses to the criticisms. See the external links section.
- Kevin MacDonald. Background Traits for Jewish Activism. Understanding Jewish Influence I. http://www.kevinmacdonald.net/UnderstandJI-1.htm.
- preface to the paperback edition of The Culture of Critique
- Articles by Kevin MacDonald at the The Occidental Observer
- Professor Kevin MacDonald's critique of Judaism: legitimate scholarship or the intellectualization of anti-semitism? - George Michael, Journal of Church and State, September 22, 2006
- Is Kevin MacDonald a Scholar? - Frank Salter, Human Ethology Bulletin, September 2000, Vol. 15(3), pp. 16-22.
- Civil rights group condemns work of CSULB professor - Karl Peterson, 2004, Daily Forty-Niner.