Syria – The Dead Cities

I took a day trip to the “Dead Cities” just outside of Aleppo. I had wanted to go to the Dead Cities, but it would have been expensive for me to go alone with a tour guide. In Aleppo I met a couple from Seattle when I was at the Citadel. We chatted and got to know each other a bit. We decided to go together on the tour and split the fare. The Dead Cities are ancient abandoned villages west of Aleppo that was inhabited from the 1st to 7th Centuries. They are mainly from the Byzantine Period.

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(each of the photos are clickable)

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Church of Saint Simeon built in the 5th Century

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Ruins of Ain Dara Temple dating between 8th – 10th century BC

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Farm just outside the temple

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Afterwards our guide invited us to his home. He lived between the Dead Cities and Aleppo

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(Coming Up: Hama, Palmyra, and Damascus)

 

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Nathan Abrams on Jews in the American porn industry

The following is a copy of an article that appeared in Jewish Quarterly. The site being frequently down, is the reason why I’m posting it here. Bolded text and photos are mine.


Nathan Abrams  |  Winter 2004  –  Number 196

A story little told is that of Jews in Hollywood’s seedier cousin, the adult film industry. Perhaps we’d prefer to pretend that the ‘triple-exthnics’ didn’t exist, but there’s no getting away from the fact that secular Jews have played (and still continue to play) a disproportionate role throughout the adult film industry in America. Jewish involvement in pornography has a long history in the United States, as Jews have helped to transform a fringe subculture into what has become a primary constituent of Americana. These are the ‘true blue Jews’.

Smut peddlers

Jewish activity in the porn industry divides into two (sometimes overlapping) groups: pornographers and performers. Though Jews make up only two per cent of the American population, they have been prominent in pornography. Many erotica dealers in the book trade between 1890 and 1940 were immigrant Jews of German origin. According to Jay A. Gertzman, author of Bookleggers and Smuthounds:The Trade in Erotica, 1920-1940(Philadelphia: University of Pennsylvania Press, 1999), ‘Jews were prominent in the distribution of gallantiana [fiction on erotic themes and books of dirty jokes and ballads], avant-garde sexually explicit novels, sex pulps, sexology, and flagitious materials’.

In the postwar era, America’s most notorious pornographer was Reuben Sturman, the ‘Walt Disney of Porn’. According to the US Department of Justice, throughout the 1970s Sturman controlled most of the pornography circulating in the country. Born in 1924, Sturman grew up in Cleveland’s East Side. Initially, he sold comics and magazines, but when he realized sex magazines produced twenty times the revenue of comic books, he moved exclusively into porn, eventually producing his own titles and setting up retail stores. By the end of the 1960s, Sturman ranked at the top of adult magazine distributors and by the mid-70s he owned over 200 adult bookstores. Sturman also introduced updated versions of the traditional peepshow booth (typically a dark room with a small colour TV on which the viewer can view X-rated videos). It was said that Sturman did not simply control the adult-entertainment industry; he was the industry. Eventually he was convicted of tax evasion and other crimes and died, disgraced, in prison in 1997. His son, David, continued running the family business.

The contemporary incarnation of Sturman is 43-year-old Jewish Clevelander Steven Hirsch, who has been described as ‘the Donald Trump of porno’. The link between the two is Steve’s father, Fred, who was a stockbroker-cum-lieutenant to Sturman. Today Hirsch runs the Vivid Entertainment Group, which has been called the Microsoft of the porn world, the top producer of ‘adult’ films in the US. His specialty was to import mainstream marketing techniques into the porn business. Indeed, Vivid parallels the Hollywood studio system of the 1930s and 1940s, particularly in its exclusive contracts to porn stars who are hired and moulded by Hirsch. Vivid was the subject of a behind-the-scenes reality TV show recently broadcast on Channel 4.

Nice Jewish girls and boys

Jews accounted for most of the leading male performers as well as a sizeable number of female stars in porn movies of the 1970s and ‘80s. The doyen of the Hebrew studs is Ron Jeremy. Known in the trade as ‘the Hedgehog’, Jeremy is one of America’s biggest porn stars. The 51-year-old Jeremy was raised in an upper-middle-class Jewish family in Flushing, Queens, and has since appeared in more than 1,600 adult movies, as well as directing over 100. Jeremy has achieved iconic status in America, a hero to males of all ages, Jewish and gentile alike – he’s the nebbischy, fat, hairy, ugly guy who gets to bed dozens of beautiful women. He presents an image of a modern-day King David, a Jewish superstud who supersedes the traditional heroes of Jewish lore. No sallow Talmud scholar he. His stature was recently cemented with the release of a pornomentary about his life, Porn Star: The Legend of Ron Jeremy. As probably the most famous Jewish male porn star, Jeremy has done wonders for the psyche of Jewish men in America. Jeremy has also just released a compilation CD, Bang-A-Long-With Ron Jeremy.For £7.99 (including delivery), the lucky listener gets to enjoy Jeremy’s hand-picked favourite porno grooves along with narration by ‘the legend’ himself. As the publicity blurb gushes, ‘Out of the brown paper wrappings and into the mainstream’.

Seymore Butts, aka Adam Glasser, is everything that Jeremy is not: young, handsome and toned. Glasser, a 39-year-old New York Jew, opened a gym in 1991 in Los Angeles. When no one joined, he borrowed a video camera for 24 hours, went to a nearby strip club, recruited a woman, then headed back to his gym and started shooting. Although the movie stank, with a bit of chutzpah and a few business cards he wangled a deal with a manufacturer and started cranking out films. Within a few years, ‘Seymore Butts’ – his nom de porn which is simultaneously his sales pitch – became one of the largest franchises in the adult-film business. As the king of the gonzo genre (marked by handheld cameras, the illusion of spontaneity and a low-tech aesthetic meant to suggest reality), he is today probably the most famous Jewish porn mogul. Seymore Inc., his production company, releases about 36 films annually, most of them shot for less than $15,000, each of them grossing more than 10 times that sum. Glasser employs 12 people, including his mother and cousin Stevie as respectively genial company accountant (and matchmaker for her single son) and lovable but roguish general gopher. Glasser currently even has his own reality TV show (also broadcast on Channel 4), a ten-episode docu-soap called Family Business, whose opening credits show Glasser’s barmitzvah photo.

In search of a buck

Jews became involved in the porn industry for much the same reasons that their co-religionists became involved in Hollywood. They were attracted to an industry primarily because it admitted them. Its newness meant that restrictive barriers had not yet been erected, as they had in so many other areas of American life. In porn, there was no discrimination against Jews. During the early part of the twentieth century, an entrepreneur did not require large sums of money to make a start in the film business; cinema was considered a passing fad. In the porn business, it was similarly straightforward to get going. To show ‘stag’ movies or loops, as they were known, all one needed was a projector, screen and a few chairs. Not tied up with the status quo and with nothing to lose by innovation, Jews were open to new ways of doing business. Gertzman explains that

“Jews, when they found themselves excluded from a field of endeavour, turned to a profession in which they sensed they could eventually thrive by cooperating with colleagues in a community of effort . . . Jews have for a very long time cultivated the temperament and talents of middlemen, and they are proud of these abilities”.

The adult entertainment business required something that Jews possessed in abundance:chutzpah. Early Jewish pornographers were marketing geniuses and ambitious entrepreneurs whose toughness, intelligence and boundless self-confidence were responsible for their successes.

Of course, the large number of Jews in porn were mainly motivated by the desire to make profits. Just as their counterparts in Hollywood provided a dream factory for Americans, a blank screen upon which the Jewish moguls’ visions of America could be created and projected, so the porn-moguls displayed a talent for understanding public tastes. What better way to provide the stuff of dreams and fantasies than through the adult-entertainment industry? Performers did porn for the money. As ADL National Director Abraham H. Foxman commented, ‘Those Jews who enter the pornography industry have done so as individuals pursuing the American dream.’

Secular sex

Like their mainstream counterparts, Jews who enter porn do not usually do so as representatives of their religious group. Most of the performers and pornographers are Jewish culturally but not religiously. Many are entirely secular, Jews in name only. Sturman, however, identified as a Jew – he was a generous donator to Jewish charities – and performer Richard Pacheco once interviewed to be a rabbinical student.

Very few, if any, porn films have overtly Jewish themes, although Jeremy once tried to get several Jewish porn stars together to make a kosher porn film. The exception is Debbie Duz Dishes, in which Nina Hartley plays a sexually insatiable Jewish housewife who enjoys sex with anyone who rings the doorbell. It has sold very well, spawned a couple of sequels and is currently very hard to buy – perhaps indicating a new niche to exploit. Indeed, according to an editorial on the World Union of Jewish Students website,

“there are thousands of people searching for Jewish porn. After things like Jewish calendar, Jewish singles, Jewish dating, and Jewish festivals comes ‘Jewish porn’ in the list of top search keywords that GoTo.com provide”.

Sexual rebels

Is there a deeper reason, beyond the mere financial, as to why Jews in particular have become involved in porn? There is surely an element of rebellion in Jewish X-rated involvement. Its very taboo and forbidden nature serves to make it attractive. As I written in these pages before, treyf signifies ‘the whole world of forbidden sexuality, the sexuality of the goyim, and there all the delights are imagined to lie . . .’ (‘Reel Kashrut: Jewish food in film’, JQ 189 [Spring 2003]).

According to one anonymous industry insider quoted by E. Michael Jones in the magazineCulture Wars (May 2003), ‘the leading male performers through the 1980s came from secular Jewish upbringings and the females from Roman Catholic day schools’. The standard porn scenario became as a result a Jewish fantasy of schtupping the Catholic shiksa.

Furthermore, as Orthodox Jew and porn gossipmonger Luke Ford explains on his website (lukeford.net): ‘Porn is just one expression of [the] rebellion against standards, against the disciplined life of obedience to Torah that marks a Jew living Judaism.’ It is also a revolt against (often middle-class) parents who wish their children to be lawyers, doctors and accountants. As performer Bobby Astyr put it on the same website, ‘It’s an “up yours” to the uncles with the pinky rings who got down on me as a kid for wanting to be musician.’

As religious influences waned and were replaced by secular ones, free-thinking Jews, especially those from California’s Bay Area, viewed sex as a means of personal and political liberation. America provided the freest society Jews have ever known, as manifested by the growth of the adult industry. Those Jewish women who have sex onscreen certainly stand in sharp contradiction to the stereotype of the ‘Jewish American Princess’. They (and I’m speculating here) may have seen themselves as fulfilling the promise of liberation, emancipating themselves from what feminist Betty Friedan in 1963 called the ‘comfortable concentration camp’ of the household as they set out into the Promised Land of the porno sets of Southern California. It signified their economic and social freedom: they were free to choose to enter, rather than coerced into it by economic and other circumstances. Once they had lain down, they could stand on their own two feet, particularly as female performers typically earn twice as much as their male counterparts.

Sexual revolutionaries

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Extending the subversive thesis, Jewish involvement in the X-rated industry can be seen as a proverbial two fingers to the entire WASP establishment in America. Some porn stars viewed themselves as frontline fighters in the spiritual battle between Christian America and secular humanism. According to Ford, Jewish X-rated actors often brag about their ‘joy in being anarchic, sexual gadflies to the puritanical beast’. Jewish involvement in porn, by this argument, is the result of an atavistic hatred of Christian authority: they are trying to weaken the dominant culture in America by moral subversion. Astyr remembers having ‘to run or fight for it in grammar school because I was a Jew. It could very well be that part of my porn career is an “up yours” to these people’. Al Goldstein, the publisher of Screw, said (on lukeford.net), ‘The only reason that Jews are in pornography is that we think that Christ sucks. Catholicism sucks. We don’t believe in authoritarianism.’ Pornography thus becomes a way of defiling Christian culture and, as it penetrates to the very heart of the American mainstream (and is no doubt consumed by those very same WASPs), its subversive character becomes more charged. Porn is no longer of the ‘what the Butler saw’ voyeuristic type; instead, it is driven to new extremes of portrayal that stretch the boundaries of the porn aesthetic. As new sexual positions are portrayed, the desire to shock (as well as entertain) seems clear.

It is a case of the traditional revolutionary/radical drive of immigrant Jews in America being channelled into sexual rather than leftist politics. Just as Jews have been disproportionately represented in radical movements over the years, so they are also disproportionately represented in the porn industry. Jews in America have been sexual revolutionaries. A large amount of the material on sexual liberation was written by Jews. Those at the forefront of the movement which forced America to adopt a more liberal view of sex were Jewish. Jews were also at the vanguard of the sexual revolution of the 1960s. Wilhelm Reich, Herbert Marcuse and Paul Goodman replaced Marx, Trotsky and Lenin as required revolutionary reading. Reich’s central preoccupations were work, love and sex, while Marcuse prophesied that a socialist utopia would free individuals to achieve sexual satisfaction. Goodman wrote of the ‘beautiful cultural consequences’ that would follow from legalizing pornography: it would ‘ennoble all our art’ and ‘humanize sexuality’. Pacheco was one Jewish porn star who read Reich’s intellectual marriage of Freud and Marx (lukeford.net):

“Before I got my first part in an adult film, I went down to an audition for an X-rated film with my hair down to my ass, a copy of Wilhelm Reich’s Sexual Revolution under my arm and yelling about work, ‘love and sex’.”

As Rabbi Samuel H. Dresner put it (E. Michael Jones, ‘Rabbi Dresner’s Dilemma: Torah v. Ethnos’ Culture Wars, May 2003), ‘Jewish rebellion has broken out on several levels’, one being ‘the prominent role of Jews as advocates to sexual experimentation’. Overall, then, porn performers are a group of people who praise rebellion, self-fulfilment and promiscuity.

What are we ashamed of?

This brief overview and analysis of the role and motivations behind pornographers and performers is intended to shed light on a neglected topic in American Jewish popular culture. Little has been written about it. Books such as Howard M. Sachar’s A History of the Jews in America (New York: Knopf, 1992) simply ignore the topic. And you can bet that the 350th anniversary of the arrival of the Jews in the United States did not include any celebrations of Jewish innovation in this field. Even the usually tolerant Time Out New York has been too prim to deal with it, although the more iconoclastic Heeb plans an issue on it. In light of the relatively tolerant Jewish view of sex, why are we ashamed of the Jewish role in the porn industry? We might not like it, but the Jewish role in this field has been significant and it is about time it was written about seriously.

Nathan Abrams is a Lecturer in Modern American History at the University of Aberdeen. He has just completed a book on neo-conservatism in the United States.

Freud, Jews, and the Sexual Revolution

The following primarily comes from Chapter 4 of Kevin MacDonald’s Culture of Critique Jewish Involvement in the Psychoanalytic Movement.

Cultural Subversion Through Sex

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Jewish organizations like the AJ Congress, and Jewish-dominated organizations such as the American Civil Liberties Union have ridiculed Christian religious beliefs, attempted to undermine the public strength of Christianity, and have led the fight for unrestricted pornography. (MacDonald, 148)

Sigmund Freud (1856-1939) is considered the father of psychoanalysis and is certainly among the most recognized names in the social sciences. He was born in the Austrian empire in what is now the Czech Republic. Freud grew up in an upper class Jewish family and was strongly attracted to Zionism. In one letter he even described himself as a “fanatical Jew” and believed that Jews were superior to Gentiles in terms of manners, intellect, morality, and family life.

[Freud] was convinced that it was in the very nature of psychoanalytic doctrine to appear shocking and subversive. On board ship to America he did not feel that he was bringing that country a new panacea. With his typically dry wit he told his traveling companions, ‘We are bringing them the plague.’” Freud like many Jewish intellectuals believed that it was their duty and mission to lead the world on a moral mission to cure society of it’s ills. (MacDonald, 106)

The field of psychoanalysis, which was founded by Freud, has been a mission of Gentile subversion through sex. In Freud’s upside down world good was bad and bad was good. The goals of psychoanalysis has been to thoroughly debunk traditional Gentile values and culture. Traditional moral values such as strong child-parents relations, high investment parenting, and delay of sex until marriage were derided as psychopathic behaviors while promiscuity, having children out of wedlock, single parenting, and general immorality were considered normal and healthy. Freud considered sexual morality as pathological and something to be destroyed. He propagated the idea that aggression in humans was a result of sexual suppression and that by overcoming this “suppression”, man can be led to an era of universal love and peace. During the first half of the 20th century Freud was frequently referred to as the father of sexual liberation and came under heavy criticisms from conservatives and the religious right.

(A) small, active minority can set the spiral of silence in motion. They become spokespeople to confuse and disorient the majority, make their own ideology mainstream, and ultimately start peddling what used to be bad as something good. – Gabrielle Kuby in The Global Sexual Revolution

Just as with multiculturalism and mass immigration, the goals of psychoanalysis has been that of breaking apart solidarity by inciting rebelliousness in children, eradicating religion, encouraging instant gratification, and fostering “radical” individualism. Though Freud, like many prominent Jews, advocated multiculturalism for the gentiles, they at the same time were against assimilation and mixed marriages for the Jewish people. None of Freud’s children married a gentile and none converted to Christianity.

Attack on the Church

Freud believed that the church got in the way of “rational” living. His attitude towards the Church is illustrated in Moses and Monotheism published in 1939:

(Anti-Semitism) is said to result from the fact that many Christians have become Christians only recently as the result of forced conversion from even more barbarically polytheistic folk religions than Christianity itself is. Because of the violence of their forced conversions, these barbarians “have not yet overcome their grudge against the new religion which was forced upon them, and they have projected it on to the source from which Christianity came to them [i.e., the Jews]

Freud’s theory of anti-Semitism in Moses and Monotheism (Freud 1939, 114-117) contains several assertions that anti-Semitism is fundamentally a pathological gentile reaction to Jewish ethical superiority. (MacDonald, 117)

Rothman and Isenberg (1974) convincingly argued that Freud viewed Interpretation of Dreams as a victory against the Catholic Church and that he saw Totem and Taboo as a successful attempt to analyze the Christian religion in terms of defense mechanisms and primitive drives. Regarding Totem and Taboo, Freud told a colleague that it would “serve to make a sharp division between us and all Aryan religiosity.” (MacDonald, 115)

Finding Sex Everywhere

Freud had the obsession of finding sex everywhere and attempted to argue that the emotions of parental affection and love was an unhealthy desire. He equated those feelings with sexual desires being denied. Freud even goes as far as equating high sexual morality among Gentiles as anti-semitic behavior:

Within this perspective, anti-Semitism results from the denial of sexuality, and the role of the Jewish mission of psychoanalysis was to end anti-Semitism by freeing humanity of its sexual repressions. (MacDonald, 113)

Through his twisted logic, neoconservative Jew, Norman Podheretz, stated that the road to Auschwitz would result if Westerners stopped accepting mass immigration. Wilhelm Reich propagated the same for those wanting to “repress” sexuality. “For (Wilhelm) Reich, the character armor that results ultimately from repressing sexual orgasms begins in civil discourse and ends at Auschwitz.” (MacDonald, 142)

In the Theory of the Oedipal complex, Freud advanced the idea that children are sexually attracted to their opposite sex parents, such as sons having fantasies about their mothers or daughters having fantasies of their fathers. However, incestuous relations seldom happen in the real world of human and animal behavior because those types of activities would eventually destroy the species through the introduction of genetic defects in offsprings. The theory also promoted the idea of sons desiring to kill their fathers, with the consequences being children without important father figures.

War on Gentiles

This conflation between sexual desire and love is also apparent in many of Freud’s psychoanalytic successors, including Norman O. Brown, Wilhelm Reich, and Herbert Marcuse. The common thread of these writings is that if society could somehow rid itself of sexual repressions, human relations could be based on love and affection. This is an extremely naive and socially destructive viewpoint, given the current research in the field. Psychoanalytic assertions to the contrary were never any more than speculations in the service of waging a war on gentile culture. (MacDonald, 123)

The deferring of gratification actually has a powerful evolutionary basis and has helped make the achievements of mankind possible. Responsibility, discipline, careful planning, and the delay of gratification are essential elements of human development. The goals of Jewish led movements in social sciences has been to condition Gentiles into being “subservient slaves”. Interestingly, the promotion of debauchery has mainly affected the lower class of people while the upper class has been relatively immune to it. The upper class and those with high IQ’s, which Jews mainly belong to, have been little affected.

(The War on Gentiles is) a war that has resulted in a society increasingly split between a disproportionately Jewish “cognitive elite” and a growing mass of individuals who are intellectually incompetent, irresponsible as parents, prone to requiring public assistance, and prone to criminal behavior, psychiatric disorders, and substance abuse. (MacDonald, 151) Studies have also found that Caucasians with poor parent-child relations have lower ethnocentricism scores than those with tight relations, exactly the results that was to be expected.

In The Function of the Orgasm: Sex-Economic Problems of Biological Energy, Wilhelm Reich (1961, 206-207; italics in text), a Jew, wrote, “the forces which had been kept in check for so long by the superficial veneer of good breeding and artificial self-control now borne by the very multitudes that were striving for freedom, broke through into action: In concentration camps, in the persecution of the Jews… In Fascism, the psychic mass disease revealed itself in an undisguised form.”

The apex of the association between Marxism and psychoanalysis came in the 1920s in the Soviet Union, where all the top psychoanalysts were Bolsheviks, Trotsky supporters, and among the most powerful political figures in the country. (Trotsky himself was an ardent enthusiast of psychoanalysis.) This group organized a government-sponsored State Psychoanalytical Institute and developed a program of “pedology” aimed at producing the “new Soviet man” on the basis of psychoanalytic principles applied to the education of children. The program, which encouraged sexual precocity in children, was put into practice in state-run schools. (MacDonald, 114)

The Jewish Domination of the Psychoanalytic Movement

History made psychoanalysis a “Jewish science.” It continued to be attacked as such. It was destroyed in Germany, Italy, and Austria and exiled to the four winds, as such. It continues even now to be perceived as such by enemies and friends alike. Of course there are by now distinguished analysts who are not Jews… But the vanguard of the movement over the last fifty years has remained predominantly Jewish as it was from the beginning. (Yerushalmi 1991, 98)

In 1906 all 17 members of the (psychoanalysis) movement were Jewish, and they strongly identified as Jews (Klein 1981). In a 1971 study, Henry, Sims and Spray found that 62.1 percent of their sample of American psychoanalysts identified themselves as having a Jewish cultural affinity, compared with only 16.7 percent indicating a Protestant affinity and 2.6 percent a Catholic affinity. An additional 18.6 percent indicated no cultural affinity, a percentage considerably higher than the other categories of mental health professional and suggesting that the percentage of psychoanalysts with a Jewish background was even higher than 62 percent (MacDonald, 106).

Freud’s estrangement from gentiles also involved positive views of Judaism and negative views of gentile culture, the latter viewed as something to be conquered in the interest of leading humanity to a higher moral level and ending anti-Semitism. Freud had a sense of “Jewish moral superiority to the injustices of an intolerant, inhumane—indeed, anti-Semitic—society.” (Klein 1981, 86)

Freud often made Gentiles highly visible in the movement, so that the disproportionately high numbers of Jews in the movement would not be as salient, especially if the goal was to subvert gentile culture and create a pacified population. Gentile colleagues who worked under Freud, some for many years, however often complained about their subservient status within the organizations.

No Scientific Basis For Psychoanalysis

The development of consensual theories consistent with observable reality but without any scientific content is a hallmark of twentieth-century Jewish intellectual movements. (MacDonald, 123)

Psychoanalysis is regarded as a pseudo science with little scientific basis. MacDonald argues that the teachings of social “sciences” over the past century are not real sciences but Judaized political movements made to resemble science. Real science demands independence and objectivity with no attachments to ideology or strong authoritative “father” figures. Real science demands that previous theories and ideas be modified or abandoned when new data comes along to challenge it. Oddly, Freud’s works such as Studies of Hysteria and The Interpretation of Dreams are over a 100 years old, yet are still treated as standard references in the field of social sciences:

The continued use of Freud’s texts in instruction and the continuing references to Freud’s work are simply not conceivable in a real science. In this regard, although Darwin is venerated for his scientific work as the founder of the modern science of evolutionary biology, studies in evolutionary biology only infrequently refer to Darwin’s writings because the field has moved so far beyond his work. On the Origin of Species and Darwin’s other works are important texts in the history of science, but they are not used for current instruction. Moreover, central features of Darwin’s account, such as his views on inheritance, have been completely rejected by modern workers. With Freud, however, there is continuing fealty to the master, at least within an important subset of the movement. (MacDonald, 130)

What passes today for Freud bashing is simply the long-postponed exposure of Freudian ideas to the same standards of noncontradiction, clarity, testability, cogency, and parsimonious explanatory power that prevail in empirical discourse at large. Step by step, we are learning that Freud has been the most overrated figure in the entire history of science and medicine— one who wrought immense harm through the propagation of false etiologies, mistaken diagnoses, and fruitless lines of inquiry. Still the legend dies hard, and those who challenge it continue to be greeted like rabid dogs. (Crews et al. 1995, 298-299)

Whereas real science is individualistic at its core, psychoanalysis in all its manifestations is fundamentally a set of cohesive, authoritarian groups centered around a charismatic leader. (MacDonald, 132)

The workings of the (Psychoanalytic) Committee have been extensively documented by Grosskurth (1991, 15; italics in text) who notes that “By insisting the Committee must be absolutely secret, Freud enshrined the principle of confidentiality. The various psychoanalytic societies that emerged from the Committee were like Communist cells, in which the members vowed eternal obedience to their leader. Psychoanalysis became institutionalized by the founding of journals and the training of candidates; in short an extraordinarily effective political entity.” (MacDonald, 128)

There were repeated admonitions for the Committee to present a “united front” against all opposition, for “maintaining control over the whole organization,” for “keeping the troops in line,” and for “reporting to the commander” (Grosskurth 1991, 97). This is not the workings of a scientific organization, but rather of an authoritarian religious-political and quasi-military movement—something resembling the Spanish Inquisition or Stalinism far more than anything resembling what we usually think of as science. (MacDonald, 128)

The continued life of these notions within the psychoanalytic community testifies to the vitality of psychoanalysis as a political movement. The continued self-imposed separation of psychoanalysis from the mainstream science of developmental psychology, as indicated by separate organizations, separate journals, and a largely non-overlapping membership, is a further indication that the fundamental structure of psychoanalysis as a closed intellectual movement continues into the present era. Indeed, the self-segregation of psychoanalysis conforms well to the traditional structure of Judaism vis-à-vis gentile society: There is the development of parallel universes of discourse on human psychology—two incompatible worldviews quite analogous to the differences in religious discourse that have separated Jews from their gentile neighbors over the ages. (MacDonald, 124)

In the world of science, controversy leads to experimentation and rational argumentation. In the world of psychoanalysis, it leads to expulsion of the nonorthodox and to splendid isolation from scientific psychology. (MacDonald, 130)

Despite the paper thin arguments put out by Freud and the lack of scientific evidence, he continues to be treated with cult-like status among his peers.

Conclusion

Psychoanalysis, like many movements that are Jewish-dominated, is that of intentional Gentile cultural debasement. As part of a group evolutionary strategy, while Jews themselves engage in high-investment parenting and group cohesion, they have been engaged in promoting the opposite for Gentiles. It represents yet another battle in the Jew vs Gentile war that has been ongoing since at least biblical times.

My Journey Through Syria in 2011 – Aleppo

I did a big Middle East tour back in the spring of 2011. I was traveling solo. This was near the beginning of the Mideast uprising. The reason I went was to see some of the historic sites before it was no longer possible to do so. It was timely because Syria was being devastated not long after I left. It was right in the beginning of the Arab Spring. There were curfews in Hama and Damascus on some of the days I was there, but overall things went very smoothly. Safety wasn’t an issue and I did my research before I left. I had read up on travel guides and forum posts prior to my travel. At the time it was a decent country. Crime was practically non-existent. Everybody had enough to eat and somewhere to live. What is portrayed in the media about the country is about the exact opposite of reality. I was in Syria for four weeks. Tourism not surprisingly was almost non-existent. I didn’t write about my travels at the time. Wish I had jotted a few things down, but I had planned to rely on my photos which I took hundreds during the trip.

Before Syria, I had spent three weeks in Turkey – mainly in Istanbul and Cappadocia. And before that I was in Egypt, where I had started my trip. I spent a night in Antakya, Turkey the day before I left for Syria. In May I crossed the border from Turkey into Aleppo. I had gotten my Visa several months ago back in the States. You could not do it at the border. I actually went to the Syrian embassy in DC to pick up the Visa. At the time I lived just across the Potomac River.

Upon crossing the border I noticed a big change in the living standards. Turkey was solidly a second world country, but Syria was more upper third world. The standard of living there was similar to Mexico. The immigration’s building in Syria was pretty shabby and deteriorated. Turkey’s building was a lot more modern (below):

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ALEPPO

It took about an hour to get from the border to Aleppo city center. I had a some difficulty finding my “hotel”. Of course a hotel here is not like a hotel in the states. The place was recommended by Lonely Planet Middle East travel Guide. I didn’t know any Arabic except for a few simple words and numbers. I asked somebody in a shop for directions. He knew some English and gladly helped me out.

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I eventually found my hotel. The place was clean and comfortable. The man who worked in the hotel spoke good English.

When I was in Syria I realized my ATM card wasn’t working. In fact it had never worked. I shouldn’t have checked the card before leaving home. I was running low on cash which I originally had $3000 on me. It had carried me through Egypt and Turkey. Few places during my trip accepted anything but cash. I was getting a little worried. Fortunately I was able to get my dad to wire me money through Western Union. The money would last me several more weeks.

My Hotel (Each of the photos are clickable):

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(more…)

Jews and the Subversion of Anthropology

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(This post is in reference to Chapter 2 of Culture of Critique by Kevin MacDonald and is a continuation from “Jews and the Multicultural Movement” posted a week ago.)

Observers have noted radical changes in the social sciences upon entry of Jews into the field. Franz Boas (1858-1942) is considered the “Father of Anthropology”. He was strongly aware of his Jewish identity and was intensely committed to fighting anti-semitism. During the early 20th century, Boas in his fight against discrimination, essentially transformed the school of anthropology from one that studied the relationship between evolution and race to one that completely removed the concept of race. By doing this he also transformed what used to be a respectable science into an ideological movement. Post-Boas, variations in behavior among races was attributed almost solely to “culture” and the direct environment. Darwinism was suppressed.

Boas engaged in a “life-long assault on the idea that race was a primary source of the differences to be found in the mental or social capabilities of human groups. He accomplished his mission largely through his ceaseless, almost relentless articulation of the concept of culture”. “Boas, almost single-handedly, developed in America the concept of culture, which, like a powerful solvent, would in time expunge race from the literature of social science”. (MacDonald, C of C, 22)

Boas rarely cited works of people outside his group except to disparage them, whereas, as with Mead’s and Benedict’s work, he strenuously promoted and cited the work of people within the ingroup. The Boasian school of anthropology thus came to resemble in a microcosm key features of Judaism as a highly collectivist group evolutionary strategy: a high level of ingroup identification, exclusionary policies, and cohesiveness in pursuit of common interests. (MacDonald,  26)

Many scientists consider Boas a fraud:

Although Boas made his conjectures in a very dogmatic manner, his“historical reconstructions are inferences, guesses, and unsupported assertions [ranging] from the possible to the preposterous. Almost none is verifiable” (White 1966, 13).

Israel Ehrenberg (Ashley Montagu), who was a student of Boas, once quipped,“if you are brought up a Jew, you know that all non-Jews are anti-Semitic… I think it is a good working hypothesis” (Shipman, 1994, 166). Of course he, like many Jews, rarely suggest that their own behavior may in fact be the cause of anti-semitism. Ehrenberg worked tirelessly to promote the idea that race was a myth. The result of racial de-emphasis and assertions of “we are all the same inside” is that Jews as a whole will not be singled out:

The expectation is that individualists will tend to be less predisposed to anti-Semitism and more likely to blame any offensive Jewish behavior as resulting from transgressions by individual Jews rather than stereotypically true of all Jews. However Jews, as members of a collectivist subculture living in an individualistic society, are themselves more likely to view the Jewish-gentile distinction as extremely salient and to develop stereotypically negative views about gentiles. (MacDonald,  166)

Jewish led movements in social science has essentially been that of “anti-science”. Unlike hard science, such as what Jewish physicist Albert Einstein practiced, social sciences had been rift with uses of unscientific methods to advance group interest:

(The) issues of the ethnic identification and even ethnic activism on the part of people like Einstein are entirely separate from the issue of whether such people viewed the content of the theories themselves as furthering ethnic interests, and, in the case of Einstein, there is no evidence that he did so. The same cannot be said for Freud, the New York Intellectuals, the Boasians, and the Frankfurt School, in which “scientific” theories were fashioned and deployed to advance ethnic group interests. This ideological purpose becomes clear when the unscientific nature of these movements is understood. Much of the discussion in CofC documented the intellectual dishonesty, the lack of empirical rigor, the obvious political and ethnic motivation, the expulsion of dissenters, the collusion among co-ethnics to dominate intellectual discourse, and the general lack of scientific spirit that pervaded them. In my view, the scientific weakness of these movements is evidence of their group-strategic function. (MacDonald,  vii)

Anthropology had become Jewish dominated during the past century:

By 1915 the Boasians controlled the American Anthropological Association and held a two-thirds majority on its Executive Board (Stocking 1968, 285). In 1919 Boas could state that “most of the anthropological work done at the present time in the United States” was done by his students at Columbia (in Stocking 1968, 296). By 1926 every major department of anthropology was headed by Boas’s students, the majority of whom were Jewish. (MacDonald,  25)

MacDonald discloses that the result of this is that by the mid-20th century, educated Americans could assert that “modern science has shown that all human races are equal.” Real science, however, has shown that there are differences among races in terms of IQ, ethnocentricity, xenophobia, aggression, instant gratification, sex drive, thinking in logic, and even in the treatment of animals. The continuation of the study of anthropology with respect to race and evolution was unfeasible from the standpoint of Jews because of the fear that they would eventually be exposed. It would then become known that the high IQ’s of Ashkenazi Jews and their tendencies to form kinship based networks have, at least in part, been responsible for their dominance in key areas such as media, banking, and domestic and foreign policy making.

The shifts in anthropology was not relegated to the US. Madison Grant who authored in 1921, The Passing of the Great Race, written “it is well-nigh impossible to publish in the American newspapers any reflection upon certain religions or races which are hysterically sensitive even when mentioned by name. The underlying idea seems to be that if publication can be suppressed the facts themselves will ultimately disappear. Abroad, conditions are fully as bad, and we have the authority of one of the most eminent anthropologists in France that the collection of anthropological measurements and data among French recruits at the outbreak of the Great War was prevented by Jewish influence, which aimed to suppress any suggestion of racial differentiation in France”.

Levi-Strauss

Portrait de l'ecrivain Claude Levi Strauss. © Effigie/ Leemage

Claude Lévi-Strauss (1908-2009), was a French anthropologist with a strong sense of Jewish belonging and a colleague of Boas. He too rejected biological and evolutionary theories and believed that cultures, like languages, had no real relationship to ethnicity. He believed that the roles of the anthropologist was to be “a natural subversive”.

Levi-Strauss’s most significant works were all published during the breakup of the French colonial empire and contributed enormously to the way it was understood by intellectuals… [H]is elegant writings worked an aesthetic transformation on his readers, who were subtly made to feel ashamed to be Europeans… [H]e evoked the beauty, dignity, and irreducible strangeness of Third World cultures that were simply trying to preserve their difference… [H]is writings would soon feed the suspicion among the new left… that all the universal ideas to which Europe claimed allegiance—reason, science, progress, liberal democracy—were culturally specific weapons fashioned to rob the non-European Other of his difference. (Lilla 1998, 37)

Gould

gould

Another Jew, Steven Jay Gould who written, The Mismeasure of Man, during the early 1980s attempted to debunk the relationship between brain size and IQ. Gould presents himself as an expert on evolution and is widely respected among those who know little about biology. But among biologists, Gould is considered a fraud. Evolutionary biologist John Maynard Smith refers to him as “a man whose ideas are so confused as to be hardly worth bothering with”. Browse through some of Amazon’s One-Star reviews of The Mismeasure of Man.

Conclusion
Over the past half-century, the goals of organized Jewry is to have Judaism perceived as just “another religion”. This has allowed Jews to more easily pursue group-based goals at the expense of others:

The downgrading of the ethnic aspect of Judaism essentially allowed Jews to win the ethnic war without anyone even being able to acknowledge that it was an ethnic war. (MacDonald, xxii)

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