NYT: Trump is a Fascist – Pt. 3,188

As we get closer to November and the reality of a Trump presidency remains a viable possibility, the NYT will become increasingly unhinged in its coverage.

Today, we have two not-unrelated stories, one atop the other:

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From the article titled “Rise of Donald Trump Tracks Growing Debate Over Global Fascism”:

Mr. Trump’s campaign has engendered impassioned debate about the nature of his appeal and warnings from critics on the left and the right about the potential rise of fascism in the United States. More strident opponents have likened Mr. Trump to Adolf Hitler and Benito Mussolini…

…[T]he discussion comes as questions are surfacing around the globe about a revival of fascism, generally defined as a governmental system that asserts complete power and emphasizes aggressive nationalism and often racism. In places like Russia and Turkey, leaders like Vladimir V. Putin and Recep Tayyip Erdogan employ strongman tactics. In Austria, a nationalist candidate came within three-tenths of a percentage point of becoming the first far-right head of state elected in Europe since World War II.

In Hungary, an authoritarian government has clamped down on the news media and erected razor wire fences to keep out migrants. There are worries that Poland may follow suit. Traditional parties in France, Germany, Greece and elsewhere have been challenged by nationalist movements amid an economic crisis and waves of migrants. In Israel, fascism analogies by a former prime minister and a top general have again inflamed the long-running debate about the occupation of Palestinian territories…

“On a world level, the situation that affects many countries is economic stagnation and the arrival of immigrants,” said Robert O. Paxton, a professor emeritus at Columbia University and one of the most prominent scholars of fascism. “That’s a one-two punch that democratic governments are having enormous trouble in meeting.”…

Americans are used to the idea that other countries may be vulnerable to such movements, but while figures like Father Charles Coughlin, the demagogic radio broadcaster, enjoyed wide followings in the 1930s, neither major party has ever nominated anyone quite like Mr. Trump.

What do Jewish neocons think about all this?

“This could be one of those moments that’s quite dangerous and we’ll look back and wonder why we treated it as ho-hum at a time when we could have stopped it,” said Robert Kagan, a scholar at the Brookings Institution known for hawkish internationalism.

Mr. Kagan sounded the alarm this month with a Washington Post op-ed article, “This Is How Fascism Comes to America,” that gained wide attention. “I’ve gotten a lot of positive feedback from conservative Republicans,” he said. “There are a lot of people who agree with this.”

Kagan ‘sounded the alarm’.

Alrighty, then.

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Pocahontas Redux

Trump: “Who? Pocahontas?”

Reporter: “That’s very offensive!”

Trump: “Yeah, okay. So Pocahontas?”

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Trump vs. Kristol

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T.S. Eliot: Horrible Anti-Semite

That Bill Kristol’s Weekly Standard is, how shall we say it, very friendly to one particular Tribe, is quite well established.

After all, as a publication, it has been second to none in it’s promotion of neocon interventionism and, more recently, the #NeverTrump ‘movement’.

In the current issue is an article on T. S. Eliot by (ahem) Marjorie Perloff, a Professor of Humanities at Stanford University. (Jews are approximately 2% of the general population of the U.S., but account for a wildly disproportionate percentage of faculty on U.S. campuses, and more significantly, account for approximately 25% of the student bodies of elite universities. In terms of faculty, I suspect that percentage is higher amongst the humanities and soft sciences.)

Within it is this gem:

Indeed, comparing The Waste Land drafts with the final copy reminds us that when Eliot was good he was very, very good but when he was bad he could be quite horrid. No 20th century poet writing in English has written more memorable, more resonating, and brilliant poems than “Prufrock,” “Gerontion,” and The Waste Land, with “Portrait of a Lady,” “Preludes,” the Ariel Poems, Ash Wednesday, and Four Quartets coming in a close second. But Eliot, as this edition inadvertently makes clear, often compromised his genius by letting his innate snobbery, his schoolboy nastiness, and his inveterate racism hold sway.

In the 1960s, when I was in graduate school, the quatrain poems, especially “A Cooking Egg” and “Sweeney Among the Nightingales,” were widely studied and admired for their condensation and reinvention of so much difficult classical source material. But reading the quatrain poems here with fresh eyes, and noting that those grotesque mechanized humans who look and behave like zoo animals have names like “Apeneck Sweeney,” “Rachel née Rabinovitch,” and “Sir Ferdinand Klein,” I find myself less than enchanted.

Perloff quotes from “Dirge,” a 1921 draft for The Waste Land, the first stanza of which reads:

Full fathom five your Bleistein lies
Under the flatfish and the squids.
Graves’ Disease in a dead jew’s eyes!
When the crabs have eat the lids.
Lower than the wharf rats dive
Though he suffer a sea-change
Still expensive rich and strange.

Such protestations are coming not from Mother Jones or Salon, but from one of the two preeminent ‘conservative’ publications in the U.S.

To which I would reply: Don’t read Eliot then.

G-d forbid a Gentile Christian ‘notice things’ about Jews who have come to live in a Christian country and inhabit that Christian country’s cultural space.

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Hannah Arendt: Self-Hating Jew (?)

Jeremy Adelman (ahem), Professor of History at Princeton University, has a piece in The Wilson Quarterly on Hannah Arendt (“Pariah: Can Hannah Arendt Help Us Rethink Our Global Refugee Crisis?”). He attempts to situate, morally, the current Million Muslim March into the context of the Jewish Question during WWII:

There are 60 million refugees in the world, the highest sum of pariahs since 1945. The figure tripled in the past year alone. Half of the world’s unwanted are under age 18. Most will grow up in a camp. Many will die escaping their places of origin; more than 3,000 refugees drowned in the Mediterranean in 2015. The lucky ones will make new homes. But how welcome they will feel can be gauged by the decibel level of nativists like Donald Trump, a chorus of Republican governors and candidates, Marine Le Pen in France, and the surging Danish People’s Party. So long as these negative voices have the megaphone, can the resettled ever feel at home?

Like Arendt herself, Adelman is obsessed with Jewish identity. Much of the piece unintentionally showcases just how black & white the lens is when it comes to Jews operation through Jewish ethnocentrism, one’s obsession with Jewishness, Jews in general, and, by extension, Jews as the representative class of ‘stateless persons’

In early-1930s Germany, Arendt, a Jew, was a member German Zionist Organization who found herself serving 8 days in Nazi jail for her activism:

Since the torching of the Reichstag in February, life had become hell for socialists, communists, and Jews. Like others before her, and more after, Arendt fled to Paris. She would spend the next 18 years as a refugee, a stateless person, a pariah.

You get the idea.

The seeds were then sown for Arendt to hold dangerous ideas for a Jew: namely, assigning some of the blame for anti-Semitism on collective actions of Jews themselves:

Then came the roll call of surprise. Bystanders were shocked when Hitler denationalized the Jews, shocked when the Jews became refugees, shocked when they could not get rid of them, and shocked when these stateless and unwanted minorities got rounded up for the slaughter. Had these bystanders been more aware of the perils of deriving rights from national sovereignty, Arendt concluded angrily, they should not have been nearly so shocked. The modern story of the Jews became a chapter in world history because “the arrival of the stateless people brought an end to this illusion” that nationality served human rights.

When her planned marriage to a Communist failed, Arendt moved, like many of her radical Frankfurt School cohorts, first to Paris:

Exile means eviction from one’s political community. But it also brings fresh encounters. To be unwanted is never just about being rejected by those who throw you out. It also entangles refugees with the ambiguities of their hosts. In the case of the legions of Central European Jews fleeing to Paris and London, exile meant dealing with the establishment Jews who often ran the charitable organizations that took care of the fugitives. Arendt made sense of her pariah-hood in brushes with a different Jewish condition: these upstart, establishment Jews. She called them “parvenus,” and they loomed large in her thinking about the Jewish condition and statelessness.

To a significant block of Jews, arguably the majority, assimilation into one’s host country is a form of ‘selling out’, of losing sight of the messianic mission of securalized Judaism.

Arendt’s writings on the Dreyfus Affair opened her up to charges of being a ‘self-hating Jew’ by… other Jews, naturally:

Arendt’s perspective on the Dreyfus Affair anticipated later accusations that she lacked compassion and love for her people. It is a thorny subject in Arendtology, and divides the Arendt-bashers from her admirers. It comes up in the charges of Jewish self-hatred after the 1963 publication of Eichmann in Jerusalem. That book became an icon for victim-blaming: If she accused Jewish leaders of doing too little to defend their communities against the onslaught, her critics, starting with Norman Podhoretz in Commentary magazine, accused her of doing too much to blame Jews for their ruin (he preferred the good-versus-evil narrative and the sacralizing of the Holocaust in Jewish memory as the modern defining trauma). For her apostasy, Arendt was being banished once more as the treasonous Jewess. The myth of Arendt’s self-hatred goes on. The 2013 film Hannah Arendt by Margarethe von Trotta makes allegations of Jewish self-hatred the centerpiece of the drama, though in doing so the film depicts Arendt as a universal symbol brought low by lip-snarling Zionists. The mythologizing either way misses the message about the specific condition of the pariah. Arendt never accused all Jews of self-inflicted genocide; it was the silent, complicit leaders she charged with not doing more to defend those who could not speak.

As a Jew, Arendt committed sins such as, for example, noticing the role of Herschel Grynszpan in the presaging of Kristallnacht:

Consider how Arendt responded to Kristallnacht, the night of November 9, 1938, when Nazi gangs tore through Jewish shops and homes: Arendt was as horrified as others at the Nazi zeal to destroy. But she was also dismayed that French Jewish leaders distanced themselves from Herschel Grynszpan, a Polish Jew whose murder of a Nazi diplomat in Paris in November 1938 became the pretext for thugs to go rampaging in Germany. As she tore through the newspapers, taking notes and collecting clippings, Arendt treated Grynszpan’s trial as a test of Jewish leaders’ commitment to their own. Instead of making sure the pariah got a fair trial, however, they sacrificed Grynszpan with silence.

Adelman’s piece is indicative of just how much the role of the exiled pariah, the role of the ‘outsider’, has been embraced and promoted by Jews living in host countries in the West:

While the summer of 1940 rolled out Marshal Philippe Pétain’s anti-Semitic decrees, Arendt sat in the garden or at her makeshift desk, reading and taking notes. It was in Montauban that she read the works of the half-Jewish Marcel Proust, who would figure prominently in The Origins — the writer who transformed “worldly happenings into inner experience” just as Arendt was turning her inner experiences into reflections on the world. He was her witness on bourgeois France’s soulless ambitions and disintegration into an ensemble of cliques drained of self-respect or virtue, intolerant of outsiders, Jews, or “inverts.” A dejudaized Jew, Proust observed a world he could only partially belong to, not least because he was also gay.

Again, like her radical Frankfurt School cohorts, Arendt then moved to NYC, a most hospitable ecosystem for radical, leftwing, Jewish ethnocentrism to percolate and re-assert itself.

There, she and her Jewish colleagues, most notably through the Institute for Social Research in New York (aka, the ‘Frankfurt School’), would go on to launch a successful albeit quiet war on American culture.

As with Weimar, we are currently feeling the affects of their Cultural Revolution.

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The Nines – Don’t Worry, Misery (2013)

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Muslim Migrants: Chain Migration – Pt. 2,418

Here’s a blog report on one Daham Mahmoud Al Hasan, a ‘refugee’ from ‘Syria’ who slipped into Denmark, and has now won the right to bring his 3 wives and 20 children to live with him:

This means that the total “family” which this one nonwhite has been able to bring into Europe will total 24 persons—all of them living off the Danish taxpayer.

This is in spite of the fact that Danish law forbids polygamy—as does all laws in Europe.

To add insult to injury, 47-year-old Al Hasan, does not work at all, and claims he is “sick” with “pains in the leg and back.”…

In an interview with the Ekstra Bladet, Al Hasan said he thought his current welfare payment was “too low” and complained that he still has to pay the “anonymous and illegal people smugglers” who will help his other two wives and twelve children through the Kurdish border area.

In addition, Al Hasan has refused to even attend Danish language classes, claiming that he is in “too much pain” to learn the language.

Celebrate Diversity™!

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A World of Glee

A show (Glee) that glamorized gay high school students (and was ‘brave’ enough to show gay children kissing each other, at a primetime network TV slot) + actor from said show = child pornography conviction.

And we’re surprised about this?

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Generation BLM

P.C./BLM overreach marches onward and upward. From FNC:

Louisiana lawmaker Barbara Norton (D-Shreveport), argued that America’s founding document was racist during debate on a bill requiring public school students in the state to recite the Declaration of Independence daily, Fox & Friends reported Saturday.

“For the Declaration of Independence only Caucasians (were) free,” Norton, who is black, said Wednesday during the debate on the floor of the Louisiana House of Representatives. “And for you to bring a bill to require that our children will recite the Declaration of Independence I think it’s a little bit unfair.”

Rep. Valarie Hodges (R-Denham Springs) shelved the bill before lawmakers could vote on the proposal, which she sponsored. The measure would have required public school students in fourth through sixth grade to recite a passage from the Declaration of Independence.

I do agree, however, with one of Norton’s assertions:

“Back in 1776 our forefathers who wrote the Declaration of Independence, I don’t believe they had any idea or that they thought for a moment that America would be as diverse as it is today,” Norton told KTAL-TV.

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