For Whom the Gaza Bell Tolls — Part 2

“Palestine is not the ultimate goal of the Jews; the world is. Palestine is just the place for the world state headquarters.”
Israel Shamir in Cabbal of Power

“The United States is well on the road to being dominated by an Asian technocratic elite and a Jewish business, professional, and media elite.” Kevin MacDonald

“We had no idea that we were about to trade places with the Black man.” Edgar Steele

In Part One of this essay, I argued that it was nearsighted to view the Israeli slaughter of Palestinians in Gaza as an isolated event. Rather, I suggested, the Jews were intent on eventual world domination. Most certainly this is true with respect to Jewish power over white Christians.

To bolster that claim, I pointed to Wilmot Robertson’s observation in his book The Dispossessed Majority that in the 1960s and 70s white American Christians “had become a people of little or no account in their own country.” I then pointed to a theological explanation for this dispossession, turning to the views of Israel Shamir, who wrote, “Christianity will die, the spirit will depart from the nations in our part of the world, and our present dubious democracy will be supplanted by a vast theocratic state. . . . De-spiritualized and uprooted, homeless and lonely, yesterday’s Masters of the World [non-Jews] will become slaves in all but name.”

For those not disposed to a divine view of this kulturkampf between Jews and whites, Shamir’s theological views can be piggy-backed onto secular arguments such as Robertson’s. Rather than using Robertson’s arguments, however, I prefer to turn to an intriguing essay that appeared in a book edited by the late Sam Francis. Titled “Race and Religion: A Catholic View,” the essay was written by New Yorker Richard Faussette. Though Faussette situates his arguments in the Old Testament, his analysis is a sociological one in the mold of evolutionary psychologist Kevin MacDonald’s theory on group evolutionary strategies

Faussette’s analysis goes back to biblical times when Jews of that era implemented a system of niche recovery to compensate for their partial displacement by the Assyrians. Faussette sees this system as being anachronistically employed to this day:

Our enemies are not Assyrians. They are the agents of the global economy; ethnic elites (their borders are where their people are) colluding with our own managerial elites. Mesmerized by the prospect of fantastic incomes, they are centralizing the world’s economy and abandoning local loyalties for a “citizenship” of the world. Unable to conquer us militarily, they have succeeded in engaging our armed forces around the world as they repopulate our urban centers and our law enforcement agencies with an alien elite and an alien underclass rigorously conditioned by the media.

If you conceived of this as today’s multiculturalism, which Faussette portrays as a new Babel and a recipe for disaster, you would not be wrong. But, should we surrender to this program, we will suffer what Moses prophesized: “You will become a horror, a byword, an object lesson to all the peoples amongst whom the Lord disperses you.”

Though some see the system of importing foreign populations as a lapse in judgment, Faussette claims that “the system is not broken. It has been re-engineered by private interests and liberal ideologues, lobbying our elected representatives to increase the flow of cheap labor and anything else they can profitably get over the border.”

If this system is not broken, who built it and for what purposes? In essence, the goal is to displace white Americans with non-whites, and in particular white elites with Jews. Shamir also observed this: “The Jews compete with the native elites of the Gentile society for the right to exploit the Gentile worker and peasant.” Outcompete is the more appropriate word, for Shamir found that in 17th-century Ukraine Jewish masters were far more efficient, “extracting from the natives SIX times more taxes and dues per person than a gentile landlord did.”

In this struggle with non-Jewish leaders, Jews can either massacre or expel their rivals, as they did in Russia during the Revolution. Shamir quotes Solzhenitsyn as follows:

[During the Bolshevik Revolution] executed army officers were Russians, the noblemen, priests, monks, deputies were Russians. . . . In 1920s, the pre-revolutionary engineers and scientists were exiled or killed. They were Russians, while their place was taken by Jews. The best Russian Psychiatric institute in Moscow, its Russian members were arrested or exiled, while their place was taken by the Jews. Important Jewish doctors blocked the advancement of Russian medical scientists. The best intellectual and artistic elites of Russian people were killed, while the Jews grew and flourished in these (deadly for Russians) years.

While much of this has gone down the memory hole, an excellent confirmation of the above can be found in Yuri Slezkine’s exposé, The Jewish Century. Kevin MacDonald later isolated the anti-Christian eliminationist focus of the Bolshevik attack, which can be found in his review of Slezkine called “Stalin’s Willing Executioners?” (See here and here.) Chillingly, Slezkine quotes Leonard Schapiro’s comment that “anyone who had the misfortune to fall into the hands of the Cheka stood a very good chance of finding himself confronted with and possibly shot by a Jewish investigator.” The The Black Book of Communism estimates that up to twenty million Soviet citizens were murdered during the period of Jewish dominance in the early decades of the USSR. This is why Slezkine originally coined the phrase “Stalin’s willing executioners.”

So what does this have to do with America today? A lot, as both Faussette and MacDonald note. For the Jews’ ancient displacement strategy is as effective as ever, as Jewish ethnic activist Earl Raab made clear:

The Census bureau has just reported that about half of the American population will soon be non-white or non-European. And they will all be American citizens. We have tipped beyond the point where a Nazi-Aryan party will be able to prevail in this country. We [Jews] have been nourishing the American climate of opposition to bigotry for about half a century. That climate has not yet been perfected, but the heterogeneous nature of our population tends to make it irreversible — and makes our constitutional constraints against bigotry more practical than ever.

Because the West could not yet be conquered militarily, the Assyrian strategy of capturing and removing the native population, which demoralized the people and prevented organized resistance, was untenable. The tactic then became the importation of foreign elements “to devalue our niches, fragment our communities and place us under foreign administration. The result is the same.” In other words, as Faussette writes, “the Jews will recover their niches in the lost nation of Israel which will be a Jewish land under Jewish rule (homogeneous and religiously unified), but the host nations where Jews settle in Diaspora are condemned to a fractious and imposed proto-Assyrian cultural pluralism (heterogeneous with no dominant religious influence) that ensures Jewish hegemony in Diaspora.”

Often cloaked as “anti-racism,” this program of dispossession applies equally to America and Palestine. “Anti-racism,” Shamir writes, “is a denial of the autochthon’s [native’s] right to decide his fate; a tool to separate Man from his native landscape. This concept de-legitimizes objections to swamping a land with a flood of immigrants and ruining the society’s fabric.”

Again, because Jews in America are incapable of defeating or removing us militarily — unlike their ability in the Middle East — they resort to ideological attacks, an important one being the imposition of their new religion, the Holocaust Narrative. ”Whoever accepts the Holocaust as the most important historical event,” Shamir quotes one thinker as saying, “is able to carry out the civil war against the traditionalist majority and becomes a member of the in-group for the globalists.”

Shamir adds how the Holocaust “also has a theological value as this event is offered to supplant the Crucifixion for believers.” Certainly any Christian even half aware of culture and law in the last half century must admit a growing emphasis on Jewish suffering and the guilt of the Christian West. There is a reason for this, as Shamir explains:

Slave cults are growing now among the Europeans, and the cult of the Holocaust is one of them. Theologically, this cult is an adaptation of the Jewish spiritual rule for Christian minds, as it replaces Christ with Israel, Golgotha [Calvary] with Auschwitz, and the Resurrection with the creation of the Jewish state. People who argue with the dogma of Holocaust are met with treatment the heretics were given in the days of yore. They are excommunicated and excluded from society.

Given the vast power of modern media, Jews have naturally turned to it as a means of control. The fracturing of native populations through use of the media is central to this. Faussette makes this point with respect to the indigenous white population’s loss of the media:

If the majority of European American Christians held the most lucrative niches in American society, the media would be unable to depict us as a cruel and “intolerant” majority whose niches rightfully belong to the victims of “white hatred and oppression.” The very fact that the media vilification of the European American Christian majority goes on apace is proof positive that people who identify with us and have a concern for our welfare are no longer in the ascendancy. There may be many more of us, it is true, but we no longer occupy the elite niches in which power is centralized. Even our ability to depict a positive image of ourselves to our own populations and to the peoples of the world has been wrested from us by the hands of powerful and persistent detractors.

Examples of vilification of white men and elevation of Jews and other minorities are far too numerous to mention. The list of Holocaust and anti-Nazi films alone is massive. Add to that the rise of African American movie stars such as Morgan Freeman, Denzel Washington, and Will Smith, most of whose movies fit the numinous Negro narrative, and you will have some idea of the visual power arrayed against whites.

Faussette makes this clear:

It is not enough to say that the broadcast media are powerful. They create a separate and caustic virtual reality, then broadcast that ideologically driven reality into the homes of millions of people and dare to suggest that their horrific depiction of us is an accurate reflection of who we really are, what we really do and what our history has really been. We are so saturated with the propaganda many of us can no longer tell the difference between ideology and reality, nor are we the only ones upon whom this burden of a separate “reality” has been imposed. By the time an alien crosses our porous borders he has been conditioned by the international media to believe that the indigenous “white people” are recent interlopers on their own land; noxious bigots who stole the land from the noble people who were here before them. Millions of people are fed these overt and subliminal messages every day via continuous media broadcasts.

The parallels with the propaganda techniques of the Communist Soviet Union, particularly in the early days, are manifest, as Faussette explains: “Demonizing an indigenous majority population to turn competing minority populations against them is a genocidal tactic with recent historical precedent.” Like the “former classes” slated for elimination in Russia, the American majority is now the targeted class.

The use of terror was prescribed then and is again being used, though “many of us seem oblivious to what is going on here and now.” The terror comes through the educational and media propagation of the notion that indigenous white Christians are the villain class. Or, if one prefers Jewish intellectual Susan Sontag’s version, “The white race is the cancer of human history.” Operating under the pretext that they are fighting for universal civil rights, Jewish activists, in a sense become the current equivalent of the Jews in Russia who were “Stalin’s willing executioners.”

An integral part of this terror involves ritual public humiliation, another key aspect of the media’s strategy to demoralize the American majority. First and foremost is the public dissemination of the message that whites are “powerless to deflect the media barrage of humiliation and vilification of our race, our various ethnicities, our Christian religion and the nation’s history.” Whites must now live quietly with the knowledge that infamies committed against them warrant no notice in the public eye, while any assault by an individual white on a designated minority group will result in ritual condemnation of not only the assailant but the broader majority culture as well.

Thus, it was never just “in the air” that the media, schools and legal system would take the turn they did in the 1960s against the American majority. Rather, it is another Jewish movement, as Kevin MacDonald made clear recently in a column on this site:

For nearly 100 years whites have been subjected to a culture of critique emanating from the most prestigious academic and media institutions. . . . But that implies that the submerged white identity of the white working class and the lack of cultural confidence exhibited by the rest of white America are imposed from outside. Although there may well be characteristics of whites that facilitate this process, this suppression of white identity and interests is certainly not the natural outcome of modernization or any other force internal to whites as a people. In my opinion, they are the result of the successful erection of a culture of critique in the West dominated by Jewish intellectual and political movements. . . .

The difference from the Soviet Union may well be that in white-minority America it will not be workers and Israelites who are favored, but non-whites and Israelites. Whites may dream that they are entering the post-racial utopia imagined by their erstwhile intellectual superiors. But it is quite possible that they are entering into a racial dystopia of unimaginable cruelty in which whites will be systematically excluded in favor of the new elites recruited from the soon-to-be majority. It’s happened before.

Faussette draws the same dark conclusion:

Consider for a moment the campaign of demonization of the European American Christian majority and its culture that we see in the media, academia and legislated from the bench. What if this campaign mirroring the public vilification employed by ardent and merciless communist regimes is completely successful here in North America, not now perhaps, but in a generation or two, something for our grandchildren to inherit?

Imagine an economic downturn of blackouts, food shortages and riots in which all law enforcement niches are filled by media-molded unassimilated immigrants and indigenous psychologically prepared minorities; law enforcement personnel conditioned to believe that the people they’re sworn to protect are noxious bigots who deserve the violence they suffer.

Make no mistake, we white Christians in America are being as effectively removed from our lands as are the Palestinians from theirs now. While our disappearance is far less immediate and painful, the end result is the same. Indeed, if we white Americans were thinking correctly, we would be in the streets chanting “We are all Palestinians now!”

Instead we are treated to nonsense in the opposite direction, as goyim show fealty to the Jews by proclaiming solidarity. One need only skim news channels to find this. For instance, our media masters are again trying to divert our attention from Gaza by screaming over the appearance of mere grafiti on a few synagogue walls. (Never mind that in many of these cases — in which, by the way, no harm comes to any Jew — a Jew is found to have perpetrated the act.) Yet with respect to the burning bodies of Palestinian women and children, our media is subdued.

Shamir correctly interprets this posture: “The quietude of the West should frighten us well beyond the Middle Eastern context, as it possibly means our civilization is dead. . . . It implies that the Europeans and Americans have lost the sacral core, and our profaned civilization is doomed to extinction, unless we’ll turn away from the edge of the abyss.”

Is there a solution? James Petras suggests that “Until we neutralize the pervasive power of the Zionist Power Configuration in all of its manifestations — in American public and civic life — and its deep penetration of American legislative and executive offices, we will fall short of preventing Israel from receiving the arms, funding and political backing to sustain its wars of ethnic extermination.”

Agreed. But effecting this change will be a monumental task.

One of the first steps is to recognize that your fate as a white American may quickly become as perilous as that of the Palestinians caged into Gaza. Next, follow the advice of Kevin MacDonald from the column just noted:

Whites need to tell their family and their friends that they have an identity as a white person and believe that whites have legitimate interests as white people. They must accept the consequences when they are harassed, fired from their jobs, or put in prison for such beliefs. They must run for political office as openly pro-white. . . . No revolution was ever accomplished without some martyrs. The revolution that restores the legitimacy of white identity and the legitimacy of white interests will be no exception.

Now replay in your own mind the recent scenes of unopposed slaughter and destruction in Gaza. Then imagine that it is you and your family caged and massacred like that. Will this thought experiment prompt you to at least acknowledge your identity and interests as a white American? It should.

Finally, follow the word of intrepid Internet warrior Justin Raimondo, who just wrote in his column Gaza is the Future: “Look at Gaza and see the future. Then go out and do something about it.” Well said.
http://www.theoccidentalobserver.net/authors/Connelly-Gaza2.html

Also see: For Whom the Gaza Bell Tolls — Part 1