Keith's NO EMPIRE Blog

A radical dissident perspective on various topics. Comments welcome at saskckforseattle@msn.com

Friday, January 22, 2016

Judeo-Zionism

Zionism has evolved into an ideology which has re-united the various strands of organized Jewry to once again function as a united collective, a modern version of what existed during the period of Classical Judaism. It seeks to maintain the prerogatives and effectiveness of a people apart while exploiting the appearance of assimilated individuals. No longer united by a single form of Judaic religion (Classical Judaism), most organized secular Jews, Reform Jews, Conservative Jews and Orthodox Jews now unite in solidarity around support for Israel and Zionism. At the core of Zionist ideology lies a strong sense of victimhood and historical persecution at the hands of Gentiles, whom the Zionist Jews view with varying degrees of contempt and fear, frequently exaggerated.

A key to understanding the current situation is to be aware that Zionism is mostly a response to the threat of assimilation and the loss of the advantages which historically benefited the Jews versus the peasants in the surrounding Gentile communities. During the period of Classical Judaism, Jews functioned as what Yuri Slezkine calls service nomads, providing services for the Gentile nobility which the peasants were unable to perform, such as, money lending, tradesmen, tax collecting, administrative, etc. While most of the Jews may have been humble townspeople, they, nonetheless, were above the majority of Gentile peasants economically and socially. During this time, Jews were mostly separate from the surrounding Gentile community, usually by choice, and evolved a distinctive dress, language and dietary restrictions designed to ensure separation from Gentiles, particularly the peasants/serfs who the Jews looked down upon. In effect, the Jews functioned as a formal collective which provided administrative and other functions enabling the Gentile nobility to control the Gentile peasantry. As such, Jewish loyalty was for the Gentile nobility in opposition to the majority of the Gentiles who were viewed as a problem to be controlled.

Europe, during the period of Classical Judaism, was a violent place. The Thirty Years War, for example, saw the violent death of about one-third the population of Prussia. As such, violence against Jews was not uncommon, yet it is doubtful that Jews were more persecuted than the Gentile peasantry. Yet, Judeo-Zionist myth history claims that virtually all violence against Jews was solely the consequence of irrational Gentile anti-Semitism, Jews always utterly blameless and defenseless victims. It should be noted that according to Bejamin Ginsberg, Jewish financiers financed the Thirty Years War and Jewish provisioners supplied the troops for profit, hardly consistent with the myth-history of Jewish helplessness. Also, during this period of ongoing power struggles, racism of all types was the norm. In other words, European anti-Jewish racism must be evaluated in context and Jewish suffering relative to the suffering of others and to the Jewish social function rather than some myth of irrational anti-Semitism. Certainly, the Jewish elites seem to have done nicely, the Rothchilds and other Jewish bankers dominating early modern European finance.

What also should be kept in mind is that in pre-modern Europe, the Jews were granted considerable autonomy such that the local head Rabbi exercised considerable authority over the Jewish community including collecting taxes and enforcing Jewish law including punishment. Jewish law governed Jewish behavior towards Gentiles and towards other Jews, including Jews from other countries, hence, the Jews functioned as a collective which transcended borders which, in turn, facilitated both international trade and finance.

With the rise of the modern era, societies became much more complex requiring a reorganization of labor with many of the traditional economic roles of the Jews now open to Gentiles. Peasants became farmers and factory workers, and Gentiles en mass entered occupations dominated by Jews resulting in inevitable conflict. To facilitate the transition to modernity, Gentile monarchs restricted the power of the Rabbis and encouraged assimilation. Many Jews welcomed this new freedom from authoritarian Rabbinic control. Jews and Gentiles whose power was threatened did not, the seeds of future conflict sown, racism and hate always a useful tool for the power-seekers. The enlightenment and the growth of democratic forms saw the separation of church and state, as well as the splintering of the Jews into secular Jews, Reform Jews, Conservative Jews and Orthodox Jews. As a consequence, the definition of who was a Jew changed from someone who practiced the Judaic religion to a manufactured racial definition of a Jewish people defined by ancestory and separate from religious beliefs. When combined with the Blood and Soil ideology of Eastern Europe, Jews became the physically unalterable foreigner. This view of an inherent Jewish nature was popular with anti-Semites and with Jewish Zionists who desired to remain a cohesive people apart, the writings of many of the early Zionists similar to the racist ravings which came to hold sway in Nazi Germany.

A significant problem for the early Zionists was that Zionism was unpopular with the vast majority of Jews who had no intention of immigrating to Palestine, Zionist myth-history about Jewish longing to return to the sacred soil of the Holy Land notwithstanding. Few immigrated or could be induced to immigrate, most wanting to remain where they were. Those who were forced to flee European anti-Semitism overwhelmingly chose to go to the U.S. or Britain, and who could blame them? This phenomenon continued even after the Holocaust when Jewish refugees still overwhelmingly chose to go to the U.S. or Britain rather than Palestine if given the option. The Zionists responded by supporting Western restrictions on immigration along with coercive activities within the refugee camps to “encourage” immigration to pre-Israel Palestine.

The lack of enthusiasm for Zionism among the majority of Jews was in contrast to the support provided by the Diaspora Jewish elites who provided the funding which made the venture possible. Due to the skillful exploitation of the Holocaust, the Zionist Jews were able to gain control over the institutions of organized American Jewry, and to apply considerable political pressure resulting in the recognition of the Jewish state of Israel in 1948 following the Zionist conquest and ethnic cleansing of the native Palestinians.

Initially, Jewish Zionist support for Israel was resolute but relatively low key and unobtrusive, large segments of the Jewish intelligentsia uninvolved. Fears of the charge of dual loyalty and potential anti-Semitism caused the Zionists to emphasize their loyalty to the U.S. and to capitalism, Jewish socialists and Marxists a threat by association. The socialist rhetoric and image of the early founders of Israel also a problem. All of this changed in 1967 with the Six Day War in which Israel trounced the Arabs and effectively destroyed the possibility of Pan-Arabism, a huge victory for U.S. foreign policy objectives. This stunning victory elevated Israel as an imperial asset and greatly facilitated Jewish Zionist power-seeking and upward mobility.

The 1967 war was a watershed event for American Zionist Jews. The war established Jewish Zionist bonafides as loyal and strategically valuable members of empire. This new reality permitted a quantum leap in Jewish Zionist power-seeking as the Zionists began to aggressively promote the ideology of eternal Jewish victimhood and irrational Gentile anti-Semitism culminating in the Holocaust. The Holocaust was claimed to be historically unique, beyond comparison to any other historical episodes of mass murder, and which was used to justify much abhorrent Zionist behavior as an understandable search for security. Zionist collaboration with the Nazis and other anti-Semites was not well known and of little concern. Barriers to Jewish upward mobility were attacked and eliminated, consequently, Jewish presence in the imperial power elite, always significant, soon became disproportionately influential. Jewish Zionist power in the government, finance, the media, the courts, and the doctrinal system, combined with nepotistic mutual support (kinship) and unity of purpose, provided the Jewish Zionists with an unrivaled ability to shape imperial policy to their benefit.

Several points. Jewish over representation in the corridors of power and influence primarily involves organized Jews most of whom are Zionists. Non-Zionist Jews who are not part of organized Jewry may receive some slight benefit only. Anti-Zionist Jews will be treated like pariah, however, there will be some tribal cohesion among their fellow anti-Zionist Jews, hence, tribal anti-Zionism. The ascendancy of Jews to wildly disproportionate wealth and power appears strongly correlated with support for Israel and Zionism. Lists of Jewish billionaires who support Israel financially and otherwise have been published. Can anyone name even one Jewish billionaire who is anti-Zionist? Zionism has replaced Classical Judaism as the unifier of the organized Jewish solidarity network which seeks increased power and engages in de facto nepotism, hence, engages in de facto discrimination against non-Jews.

One defining characteristic of Judeo-Zionism is an antipathy and prejudice against non-Jews, particularly non-elite Gentiles. This antipathy is consistent with the ideology of Classical Judaism where the Jews exhibited a strong dislike of the peasants/serfs who they administered for the Gentile nobility. There were no Jewish peasants/serfs. Judeo-Zionist anti-Gentilism revolves around the Holocaust which the Zionists have massively exploited. The two central dogmas of the Holocaust framework, notes Norman Finkelstein, are the historical uniqueness of the Holocaust (and by extension Jewish suffering) and that the Holocaust was the culmination of an irrational, eternal Gentile hatred of Jews. These beliefs logically imply a fundamental and irreconcilable difference between the nature of the Gentile and that of the Jew. This is the mirror image of the anti-Semitic notion that Jews are born with a particular set of inherently Jewish traits. So too, the Judeo-Zionists believe that Gentiles are born with a particularly set of inherently Goyish traits, one of which is Jew hatred. A lack of demonstrable anti-Semitism is interpreted as indicating that these inherent and unalterable traits are merely lying dormant waiting to spring forth in murderous rage. Acceptance of these beliefs lie behind Jewish anti-Gentile prejudice and the psychological separation and estrangement that Jewish Zionists feel toward the surrounding Gentile community which they interact with yet are psychologically incapable of fully assimilating into. This anti-Gentile bias and sense of Jewish kinship is the driving force behind the de facto nepotism and success of Zionist Jews. Since most Gentiles are unaware of who is a Jew and, more importantly, a Jewish Zionist, much of this will be more or less unseen. For what should be obvious reasons, Zionist Jews would like to keep it that way. Of course, no group is monolithic, there will always be variations in the intensity and degree of commitment to these core beliefs, however, the ideology provides the direction and motivating energy of group activity. 

A key tactic of Judeo-Zionist power-seeking is to keep Jewish power and power-seeking activity as unacceptable topics of discussion. Those who publicly discuss disproportionate Jewish power and influence, the power of the Israel (Jewish?) lobby, or any other aspect of Judeo-Zionist collective power-seeking can expect to receive vilification in the form of charges of anti-Semitism, Jew hatred, blood libel, engaging in anti-Semitic tropes, etc. At a time when true anti-Semitism is negligible, when Islamophobia is significant and on the rise and encouraged by Jewish Zionists, when racism against Blacks and other people of color continues, we nonetheless have the Jewish Zionists claiming an alarming rise in anti-Semitism and the need for new laws to promote Holocaust education and outlaw Holocaust denial (very broadly defined) and anti-Semitism itself (broadly defined to include criticism of Israel and/or support for BDS and other pro-Palestine activities). The obvious intent of all of this is to construct an instrument of Zionist indoctrination and legal intimidation where the citizenry needs to be extremely careful what they say about certain important aspects of the political economy lest they risk career wrecking prosecution resulting in jail or financial impoverishment in defending themselves. Also, the onus of being labeled an anti-Semite.

The term anti-Semitism has acquired several meanings. The traditional definition of an anti-Semite is someone who hates Jews because they are Jews. Someone who believes in innate and unalterable Jewish behavior patterns. Essentially, it is similar in logic to the Judeo-Zionist belief in eternal and irrational Gentile anti-Semitism. Both are racist to the core. The effective definition of the “new anti-Semitism,” however, are those things which are corrosive to Jewish interests, that is, which interfere with Judeo-Zionist power-seeking. What this means is that those who question Jewish tribalism and power-seeking favoritism, or oppose Israeli policies, or discuss the Israeli lobby, etc, will find themselves labeled anti-Semites engaging in tropes. Once so labeled based upon the “new anti-Semitism,” the traditional definition of an anti-Semite will be inferred. And once so labeled, a person's (or organization's) information/opinion will simply be dismissed as the anti-Semitic ravings of a Jew hater. Ad hominem assaults based upon spurious labeling and unfounded inferences supported by the organized power of the Zionists who will not tolerate open discussion. The power, I should add, to make the label have real and significant consequences.

The skillful exploitation of the Holocaust has given the Judeo-Zionists what they wished for: the internal solidarity, mutual support, and unity of power-seeking purpose that was lost when, thanks to the Gentile monarchs, Rabbinical control over the Jewish community was reduced or eliminated resulting in the splintering of the Jews, along with the desire of most Jews to assimilate into the surrounding Gentile community. This does not imply the abandonment of the Judaic religion but the abandoning of sectarian tribalism. Nowadays, however, except for the Orthodox, this rebirth of Jewish tribalism has been achieved without Rabbinic authority, distinctive dress and appearance, or most other religious restrictions against Jew/Gentile interaction. And while the non-organized Jews may be truly assimilated, organized Zionist Jews are more properly described as integrated, their separation from the surrounding Gentile community achieved through the incompatibility of the Zionist ideology with Jew/Gentile brotherhood. The Judeo-Zionist belief in eternal and irrational Gentile Jew hatred and murderous impulses ensure Jewish Zionist antipathy towards Gentiles along with mutual support for fellow Jews leading to power and control and mutual safety. At some level, of course, the more successful Jewish Zionists, secure in their power, may sense that their continued success is due, in part, to communal nepotism resulting in de facto anti-Gentile discrimination. Frequently, this gives rise to defense mechanisms which seek to justify power and privilege by disparaging Gentile capabilities versus Jewish meritocracy. All of this is usually invisible to most Gentiles, Jewish identity usually perceived by other Jews, rarely by Gentiles. And where the situation is perceived correctly, Gentiles are reluctant to voice criticism due to the fear of being labeled anti-Semites.

The bottom line is that non-Jewish Americans may be subject to de facto discrimination of varying degrees by Jewish Zionists, particularly the Zionist elites. This discrimination is an inevitable consequence of Judeo-Zionist ideology in which Gentiles are seen as inherently anti-Semitic, hence, a potentially dangerous enemy. This anti-Gentilism is intrinsic to Zionism and essential to the creation of Jewish Zionist tribalism and power-seeking nepotism. This collective Zionist power-seeking is mostly camouflaged by the fact that Jews are not easily identifiable, nor is Jewish kinship favoritism readily apparent, and because all discussions of Jewish Zionist power and power seeking are met with charges of anti-Semitism and tropes. These charges have the appearance of possible credibility due to the massive exploitation of the Holocaust by the Zionists which, following the Six Day War, has intensified. We have become inundated with Holocaust movies, Holocaust museums, Holocaust awareness, Holocaust education, laws against Holocaust denial (broadly construed) and laws against anti-Semitism including criticism of Israel. This massive influence upon the doctrinal system is intended to privilege Jews from criticism and to facilitate Zionist collective goal attainment. And while many Jews are not Zionists, the overwhelming majority of organized Jews are. The ultimate goal of all of this appears to me to protect Jewish power and privilege through the creation of a political economy which is somewhat analogous to pre-modern society where the Jews filled specialized functions far more rewarding than that of the Gentile peasants, and which have evolved into those careers associated with the professional classes and the non-royal elites. In effect, a stratification of society resistant to social mobility in which Zionist Jews would be analogous to birthright Mandarins.

Ultimately, a just and sustainable society needs to deal with the social distribution of power which, in our complex, monetized society, involves the distribution of money and of capital accumulation. The distribution of power in the political economy is an essential topic for discussion by the citizenry. Attempts to squelch this discussion through accusations of anti-Semitism should not be tolerated. Concentrated wealth and power is injurious both to democracy and to the economy. Oligarchic rule leads to disaster regardless of the ethnicity of the oligarchs. We are moving in the wrong direction at a rapid and accelerating rate. The lust for power on a global scale is causing the global political economy to emphasize elite power and control at the expense of justice and sustainability. We likely have already gone too far in the wrong direction to avoid a catastrophic collapse of the biosphere. Yet, the oligarchs continue in their single minded obsession. The ongoing increase in power of the Jewish Zionists, along with the irrational beliefs of Judeo-Zionism, exacerbate an already dismal situation.