another one for the k9 cleaning crew
The argument that Jews have acquired excessive influence in a ‘host’ society has appeared in all the world’s continents, and has surfaced with frequency from Antiquity to ‘post-modernity.’ Of all social, political, and economic subjects, including race and gender, few have provoked more controversy, or conjured up a more powerful set of mental images and emotional responses, than the Jewish Question. The issue of Jewish influence is both powerful and elusive, profound and yet somehow obscure. In the course of its journey through the centuries, and travels across the oceans, approaches to the Jewish Question have at times acquired an esoteric and mystical character. Alternately, even in the depths of Antiquity we find analyses of this subject that are strikingly clinical and ‘modern’ in their sociological observations. At all times, however, and in all locations, a robust and insidious taboo has pushed back against such investigations, driving the subject to the periphery of acceptable discussion, or beyond. The Jewish Question is thus the proverbial anvil, having worn out a thousand hammers.
At time of this writing, the taboo remains strong. Today, no group of people on earth enjoys legal protection of its historical narrative to the extent enjoyed by the Jews. Publicly refusing to accept the claim that six million Jews were systematically executed during World War Two, a significant proportion of them via specially constructed gas chambers, is a criminal offence in more than fifteen European countries. An even stronger legal aspect of the taboo is the growth and spread of ‘hate speech’ legislation, versions of which have been adopted by almost every Western nation. These ‘group libel’ laws protect not only the Jewish historical narrative, but also the contemporary Jewish population, from critique. Moreover, Jews enjoy uniquely positive portrayals in the media, are uniformly and lavishly praised by the political establishment, and enjoy special police protection at many of their institutions. Along with legal intervention from the state, dissent from such patterns of praise is closely monitored and censored by a large number of international Jewish ‘anti-defamation’ bodies, some of which are explicitly Jewish and some of which strategically disguise their Jewish origins, leadership, or funding sources. The taboo can also be observed in the case of the State of Israel, which occupies one of the most incongruent and inexplicable positions in modern politics. Acting in every sense as an ethnostate, Israel nevertheless continues to enjoy the strenuous support of Western nations that have ritualized the disavowal of their own ethnic interests.
The Jewish Question, simply explained, consists of two enquiries: Do Jews possess an excessive influence in their host societies and, if so, what should be done about it? Most commentaries on the subject have focussed on the first question, leading the scholar John Klier to remark on one occasion that the assessment and critique of Jewish influence has throughout history been predominantly an intellectual pursuit. However, in pushing back against the taboo, even via the modest pursuit of research and the dissemination of one’s findings, one engages in activism of a sort. Indeed, one cannot expect to formulate a response to a problem if one cannot first convince others that a problem exists. The essence of the Jewish Question is therefore the argument that Jews do enjoy an excessive influence in their host societies, and that this excessive influence, for a large number of reasons, is highly problematic for those societies. These problems straddle all spheres of society — the cultural, the economic, and the political.(...)
https://www.unz.com/article/the-jewish-question/
At time of this writing, the taboo remains strong. Today, no group of people on earth enjoys legal protection of its historical narrative to the extent enjoyed by the Jews. Publicly refusing to accept the claim that six million Jews were systematically executed during World War Two, a significant proportion of them via specially constructed gas chambers, is a criminal offence in more than fifteen European countries. An even stronger legal aspect of the taboo is the growth and spread of ‘hate speech’ legislation, versions of which have been adopted by almost every Western nation. These ‘group libel’ laws protect not only the Jewish historical narrative, but also the contemporary Jewish population, from critique. Moreover, Jews enjoy uniquely positive portrayals in the media, are uniformly and lavishly praised by the political establishment, and enjoy special police protection at many of their institutions. Along with legal intervention from the state, dissent from such patterns of praise is closely monitored and censored by a large number of international Jewish ‘anti-defamation’ bodies, some of which are explicitly Jewish and some of which strategically disguise their Jewish origins, leadership, or funding sources. The taboo can also be observed in the case of the State of Israel, which occupies one of the most incongruent and inexplicable positions in modern politics. Acting in every sense as an ethnostate, Israel nevertheless continues to enjoy the strenuous support of Western nations that have ritualized the disavowal of their own ethnic interests.
The Jewish Question, simply explained, consists of two enquiries: Do Jews possess an excessive influence in their host societies and, if so, what should be done about it? Most commentaries on the subject have focussed on the first question, leading the scholar John Klier to remark on one occasion that the assessment and critique of Jewish influence has throughout history been predominantly an intellectual pursuit. However, in pushing back against the taboo, even via the modest pursuit of research and the dissemination of one’s findings, one engages in activism of a sort. Indeed, one cannot expect to formulate a response to a problem if one cannot first convince others that a problem exists. The essence of the Jewish Question is therefore the argument that Jews do enjoy an excessive influence in their host societies, and that this excessive influence, for a large number of reasons, is highly problematic for those societies. These problems straddle all spheres of society — the cultural, the economic, and the political.(...)
https://www.unz.com/article/the-jewish-question/