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Kevin
MacDonald had just completed the first in a series of books that would
come to define him. Awaiting feedback from his publisher 15 years ago,
MacDonald sent his manuscript to a colleague in the psychology
department at California State University Long Beach (CSULB). The
feedback was not encouraging.
"What
troubles me most is that your criticism of Jews may be taken seriously
by groups and individuals who both fear and hate Jews," Martin
Fiebert wrote in a 12-point reply. "Your manuscript,
unintentionally perhaps, reinforces the stereotype that all Jews, be
they assimilated or not, are clannish, deceptive, and exploitive. I'm
sure you would be dismayed to find that your book has a treasured
place in the bookcases of neo-Nazis along with 'Mein Kampf' and the
'Protocols of Zion.'"
How
prophetic Fiebert's insight turned out to be.
MacDonald,
64, has been deemed America's "foremost anti-Semitic
thinker" by civil rights experts. A tenured psychology professor
who lent his expertise to Holocaust denier David Irving, MacDonald has
suggested restricting college enrollment and increasing taxes for Jews
to mediate what he perceives as inequities with non-Jewish whites.
For
continuing updates on this story, keep reading The
God Blog
by Brad A. Greenberg
His
three-volume critique of Judaism as a "group evolutionary
strategy" -- known collectively as "The
Culture of Critique" and published by Praeger in 1994,
1998 and 1998 -- claims the religion discourages inclusion, eggs on
anti-Semitism and uses study of Talmud to thin the reproduction of
less intelligent members. The books have become sacred scripture for
white supremacists, and a growing number of MacDonald's colleagues
have urged the university to denounce his writings.
"He
is repackaging traditional anti-Jewish beliefs in contemporary
pseudo-scientific language," said Jeffrey Blutinger, a history
professor leading the push against MacDonald. "If you think of
classic anti-Jewish tropes of Jews as clannish, conspiratorial,
opposed to Christendom, a threat to the nation, using contemporary
ideas as a way of undermining traditional beliefs -- all of these show
up in his writing."
These
are strange credentials for a man who in person seems every bit a
slice of Midwest Americana. Part German, part Scottish, raised to be a
traditional Catholic, though he is now agnostic, MacDonald was reared
in a small Wisconsin town best known for the children's clothes that
carry its name.
"Oshkosh
was a great town to grow up in," MacDonald said in a recent
conversation. "There weren't any Jewish families at all. I guess
there was one; I knew one Jewish kid in high school. Nobody talked
about Jews. There was no anti-Semitism in town. It was an
unknown."
He
first discovered his future research subjects as an undergraduate at
the University of Wisconsin in Madison. He had a few Jews as
roommates, and many more were fellow travelers in the anti-war
movement. Almost three decades later, when MacDonald began connecting
Jewish power and success to evolutionary strategies, he would identify
his leftist years as the first time Jews used his gentile face to
promote what he considered their group agenda. It wasn't until the
'90s that MacDonald began to see Jewish communities as inimical
entities slowly destroying their hosts.
"Jews
are inevitably going to be an elite," he said. "They are
smart; they are well organized. The problem, from my point of view, is
that there is a hostility there, a fear and hostility, that over the
past 40 years has resulted in some changes that have not been in the
interest of people like me. As simple as that."
MacDonald's
core complaint is Jewish influence on immigration laws. He blames
passage of the 1965 Immigration Act, which abolished national origin
quotas and made immigration easier for non-Westerners, on a Jewish
desire to oust European Americans from the majority.
"European
people in this country will be a minority in a few years,"
MacDonald said. "I don't think that would have happened if we had
had a sense of ourselves as a culture worth defending. Now, everything
is up for grabs."
He
sat for the first of two interviews in his cramped office on campus.
Tall and lanky, with white hair and a disarming smile, MacDonald
hardly looks like America's scariest academic. He is affable, even in
light of the vilification he's received, much of it from -- and this
shouldn't surprise -- Jewish peers and organizations like the Southern
Poverty Law Center (SPLC) and Anti-Defamation League (ADL).
"Everybody
who crosses them, they are going to have a price to pay,"
MacDonald said. "People won't be seen with me; they won't talk to
me; they won't have lunch with me. I am pretty much a nonentity around
here."
Until
2000, MacDonald was largely unknown on campus. Testifying for Irving
in a lawsuit against Jewish historian Deborah Lipstadt attracted a
flurry of attention. But then the storm quieted, and MacDonald was
left alone to develop and detail his theories on Jewish strategies to
"destroy" Western culture, typing out page after page in his
office on the fourth floor of CSULB's 1970s-era psych building.
"He
is not the type of guy who is going to dress up in a KKK outfit or
swastika armband. The truth is that with his Ph.D and this veneer of
respectability, he's very dangerous," said Heidi Beirich, who
directs SPLC's research and special projects.
"The Nazi types are reading his stuff like it is the Bible,"
Beirich continued, "and they're using it to say why Jews should
be exterminated, why they should be thrown out of the country --
because he says Jews are responsible for all this immigration that is
destroying white culture. His books are like the new Bible of the
movement."
Last
spring, Beirich wrote a scathing profile of MacDonald for SPLC's
magazine, Intelligence Report, and the local chapter of the ADL became
more active in raising awareness. Then earlier this year, the ground
ruptured beneath MacDonald
when
a few uneasy colleagues from a range of academic departments coalesced
and began to urge CSULB President F. King Alexander to distance the
school from its infamous academic.
Alexander
so far has declined all such requests on the basis of academic
freedom.
"Despite
the fact that I personally disagree and even find deplorable some
beliefs and opinions expressed by a few individuals on our campus,
particularly those ideas that are hurtful of certain groups, I believe
as Thomas Jefferson stated, that 'errors of opinion may be tolerated
where reason is left free to combat it,'" Alexander, who declined
to be interviewed, said in a written statement.
"Universities
should always ensure that good ideas always outweigh bad ideas,"
he continued. "Universities should also be firmly committed, even
at times when it is against popular opinion, to freedom of thought,
and when we act to restrict opinion from the far right or the far
left, then it will not be long before we can no longer call ourselves
a university."
But
the pressure from the academic community to condemn MacDonald
continues. During the past six weeks, the anthropology and history
departments, as well as the Jewish studies program, all have issued
statements denouncing MacDonald's work as "professionally
irresponsible and morally untenable"; the psychology department
voted to disassociate from his writings because of their popularity
with "extremist groups."
"His
approach to historical investigation is antithetical to our discipline
in that he selects only those materials that support his preconceived
thesis, while ignoring all evidence to the contrary," the history
faculty's statement said. "MacDonald's misuse of historical
methodology would be unacceptable in an undergraduate history paper;
how much more disturbing, therefore, is the fact that in these
writings he is identified as a professor at CSULB."
MacDonald's
intellectual pursuits began innocently. In 1990, he'd been at Cal
State Long Beach five years, teaching and researching child
psychological development, when he read an article in the Los Angeles
Times about the tight-knit 19th century Jewish community of Cheyenne,
Wyo.
"They
came with a distinct culture, community activities and forms of
cooperation, and they practiced their religious rituals even in the
most isolated conditions," the Times reported. "One child
tells how before there was a rabbi in Cheyenne, his father dressed
meat in the kosher tradition in the back of his furniture store."
The
article made MacDonald think of animals.
He
had graduated from the University of Wisconsin in 1966 with a degree
in philosophy and dreams of being a jazz musician. When reality sank
in, MacDonald entered graduate school at the University of Connecticut
in the mid-'70s, earning a master's in biology and then, four years
later, a doctorate in biobehavorial science.
His
research focused on the personalities of wolves, and by the time he
left UConn in 1981 to pursue a postdoctoral fellowship at the
University of Illinois, MacDonald was convinced that, like the lab
wolves he'd studied, human behavioral tendencies also led back to
specific genetic blueprints. And that is where his mind wandered when
he read about Cheyenne's Jews.
"My
adviser, Benson Ginsburg, wrote an article saying that wolves would be
a better model for human behavior than chimpanzees, because of social
bonds and their acting like a family," MacDonald said. "They
have to police the boundaries and police in-group behavior; you can't
have freeloaders. My earliest research on the behavior of Jews focused
on that, and you see wolf packs do that."
MacDonald
began to think of Judaism as the vehicle through which an evolutionary
strategy was mechanized. He decided to read Paul M. Johnston's "A
History of the Jews" and the Tanakh, or as MacDonald knew it, the
Old Testament, and within short order, he was mentally outlining "A
People that Shall Dwell Alone."
The
book became the first in his series, "The Culture of Critique." "A People that Shall Dwell Alone" lays the foundation
for MacDonald's theory of Judaism as a group evolutionary strategy and
briefly discusses other groups that he believes employ similar
strategies: Gypsies, the Amish, Chinese living abroad.
Jews,
he pointed out, are taught they are different -- God's chosen -- and
they are encouraged to live lives that benefit other Jews. They also
marry within the Tribe, and more often their neighbors within their
extended family, MacDonald wrote. Focusing on the Ashkenazim of
Central and Eastern Europe, he argued that competition for resources
benefited Jews who chose niche businesses, like trading and banking.
And in one of his most controversial claims, MacDonald wrote that,
over time Jews have grown increasingly successful because of a
eugenics program built into the religion -- Talmud study, which helped
determine which men got the prettiest wives, the best business
opportunities and the most children.
"These
documents contain a vast amount of material for which there are no
practical functions at all," MacDonald wrote. "The
incredible elaboration of Jewish religious law in these writings
suggests that this mass of material is the result of intense
intellectual competition within the Jewish community and that the
resulting Torah then provided an arena for intellectual competition
within the Jewish community."
The
second volume, "Separation and its Discontents," offers an
evolutionary explanation for anti-Semitism, from the late Roman Empire
to modern Diaspora life, and discusses Jewish strategies for combating
discrimination. The most controversial portion of this book, Chapter
5, compares Nazism to Judaism.
"The
National Socialist movement in Germany from 1933-1945 is a departure
from Western tendencies toward universalism and muted individualism in
the direction of racial nationalism and cohesive collectivism.... It
may be usefully conceptualized as a group evolutionary strategy that
was characterized by several key features that mirrored Judaism as a
group evolutionary strategy."
MacDonald
concluded that Nazi ideology "may well have been caused or at
least greatly facilitated by the presence of Judaism as a very salient
and successful racially exclusive antithetical group strategy within
German society."
His
final volume in the series, "The Culture of Critique,"
focuses on Judaism as a culture of belittling non-Jews and makes broad
claims about Jewish dominance in media and the social sciences,
identification with radical leftist politics and influence over
immigration laws. He argues in the preface to the paperback edition
(2002) that Jewish intellectuals and influentials have discovered, and
are committed to, the best strategy for "destroying
Europeans": convincing them of their own moral bankruptcy.
"And thus," he wrote, "the intense effort among Jewish
intellectuals to continue the ideology of the moral superiority of
Judaism and its role as undeserving historical victim while at the
same time continuing the onslaught on the moral legitimacy of the
West."
MacDonald's
newest addition to this library, "Cultural Insurrections,"
was published last month by Occidental Press. The book is a
compilation of his essays from the past few years, with topics ranging
from "Stalin's Willing Executioners" to "What Makes
Western Culture Unique." In the book's final essay -- "Can
the Jewish Model Help the West Survive?" -- MacDonald embraces
Jewish "hyper-ethnocentrism" as a strategy to fight the
"onslaught" of immigration that he believes has increased
ethnic competition for resources and threatens white European American
culture.
"We
already see numerous examples in which coalitions of minority groups
attempt to influence public policy, including immigration policy,
against the interests of the European majority. And we must realize
that placing ourselves in a position of vulnerability would be
extremely risky, given the deep sense of historical grievance harbored
by many ethnic activists toward Europeans," MacDonald wrote.
"This
is especially the case with Jews, and of course Jews have shown a
tendency to become part of the elite in Western societies. We have
recently seen reports in the press of religious Jews spitting on
Christian symbols in Israel, thereby resurrecting an age-old Jewish
practice. Indeed, hatred toward all things European is normative among
a great many strongly identified Jews."
In
fact, there were reports from Ha'aretz and Christianity Today in 2004
of a spate of spitting incidents in Jerusalem, in which ultra-Orthodox
Jews allegedly assaulted Christians. However, spitting, like the blood
libel that claims Jews ritually slaughter Christian children and bake
their blood into matzah, is not and never has been an "age-old
Jewish practice."
Most
of the essays for "Cultural Insurrections" appeared in The
Occidental Quarterly, a Mount Airy, Md.-based journal that
"unapologetically defends the cultural, ethnic, and racial
interests of Western European peoples." In 2004, the journal
awarded MacDonald a $10,000 prize.
"MacDonald's
'racism' is nothing more than the idea that European-descended peoples
have as much right as any other people, including Jews, to preserve
their people and their culture," Virginia Abernethy, an emeritus
professor of psychiatry at Vanderbilt University and, like MacDonald,
an editorial adviser to The Occidental Quarterly, wrote in the book's
foreword.
MacDonald's
research rests on the assumption, based on interpretations of
intelligence tests, that Jews are born with superior brains. The
intelligence quotient sits on a sliding scale, with the average IQ at
100. The average IQ of Ashkenazi Jews, however, is a whopping 107 to
115, at the median higher than 70 percent of people, according to a
few contested, though oft-cited, studies by Margaret E. Backman
(1972), Julius S. Romanoff (1976) and Richard Lynn (2004).
The
results have been dramatic: Freud, Einstein, Dylan. In the second half
of the 20th century, Jews received 29 percent of the Nobel Prizes,
while accounting for only 13 million of the world's 6 billion
inhabitants -- about two-tenths of a percent.
"The
profile of disproportionately high Jewish accomplishment in the arts
and sciences since the 18th century, the reality of elevated Jewish
IQ, and the connection between the two are not to be denied by means
of data," Charles Murray, co-author of the controversial 1994
book, "The Bell Curve," which discussed the socioeconomic
consequences of racial differences in intelligence, wrote in
Commentary magazine last year. "And so we come to the great
question: How and when did this elevated Jewish IQ come about?"
There
is no accepted explanation. Some researchers have attributed higher IQ
to medieval persecution, others to Jewish identity as the People of
the Book and a few, maybe flippantly, to the fruits of being God's
chosen.
But
how researchers answer that same question depends heavily upon what
school of thought they come from. Evolutionary psychologists like
MacDonald credit better Jewish genes, while traditional biologists
argue heightened IQ is the result of nurture, not nature.
"Jews
may have been able to actualize their intelligence differently than
other groups because we have an enormous, 5,000-year cultural history
prizing learning and achievement," said Richard M. Lerner, a
critic of MacDonald who directs the Institute for Applied Research in
Youth Development at Tufts University. "There is no
innateness."
Few
people would deny that Jews number strongly among the American elite,
but very few American Jews want to talk about it. Among those who will
is J.J. Goldberg, author of the authoritative 1996 book, "Jewish
Power: Inside the American Jewish Establishment."
"A
lot of the politics of Jewish advocacy, minority advocacy in general,
is victimhood," Goldberg said in an interview. "You can't do
that if you are not actually a victim. There are some people who think
Jews are powerless and others, like Kevin MacDonald, think that Jews
control everything. In fact, the truth is somewhere in the
middle."
Another
journalist eager to discuss this topic is Philip Weiss, who writes the
blog, Mondoweiss, and, unlike Goldberg, is an anti-Zionist who can be
a brutal critic of his co-religionists. In December, MacDonald
mentioned Weiss on his Web site, kevinmacdonald.net, where he links to
his articles about Jews and Western culture and writes lengthy
responses to critics. MacDonald praised Weiss as a fellow traveler. On
his own blog, Weiss quickly rejected the embrace.
"He
is trying to examine some important ideas. I just wish he wasn't
racist about it," Weiss said in an interview, adding, "There
was scrutiny of Jewish power in Central Europe when the Nazis arose.
Therefore there is no ability to scrutinize Jewish power now because
it makes you a Nazi. But I think that it is a legitimate intellectual
and journalistic exercise to scrutinize Jewish power. I know MacDonald
is engaged in that, and I respect that. But it is his generalizations
about Jews that I find disturbing."
Broad
brushing, a central criticism of MacDonald's work, is a professional
hazard in evolutionary psychology, a field of study whose legitimacy
has been fiercely contested. For its advocates, it is scientific
research that applies Darwinian principles to human behavior.
Opponents liken it to Rudyard Kipling's "Just So Stories, "
which explained contemporary phenomena with fantastic ontological
accounts that traced the maze backward.
Nevertheless,
MacDonald was once a respected member of this community. His first
book was fairly well reviewed, though the second less so and the third
almost not at all. From 1995 to 2001, he served as the elected
secretary-archivist of the Human Behavior and Evolution Society. That
organization's president would come to repudiate MacDonald as an
"embarrassment."
"The
theoretical viewpoint expressed in MacDonald's books stands in the
most extreme contradiction to nearly every contentful core claim of
evolutionary psychology," said John Tooby, co-director of the
Center for Evolutionary Psychology at UC Santa Barbara and a pioneer
in the field.
Tooby's
comment, which appeared on Slate.com, was prompted by MacDonald's
decision on Jan. 31, 2000, to enter a British courtroom as an expert
witness on Jewish behavior. On that day, MacDonald explained his
belief that Jewish activists conspire against individuals who threaten
the group interest, a model he alleged had been used to suppress,
after publication, Irving's biography of Nazi propagandist Joseph
Goebbels.
"Yes,
I think that anti-Semitism is, you know, a perennial problem, and
Jewish organizations have developed very sophisticated ways of dealing
with it," MacDonald said, in what ended up being a very short
testimony. "This is one way of dealing with it. Anti-Semitism or
any anti-Semitism is fought very, very intensely. They take it very
seriously, and they do quite a job, obviously, of suppressing it,
yes."
That
statement surprised Irving, who didn't like being called an
anti-Semite in court, and those few minutes have dogged MacDonald
since. On his Web site and that of the Institute for Historical Review
(IHR), a Holocaust-denying organizatin based in Newport Beach,
MacDonald presented a lengthy explanation for why he agreed to
testify.
He
claimed that Lipstadt, following a pattern of Jewish activism, had
"attempted to prevent the publication of writings conflicting
with their constructions of reality" and exaggerated Irving's
Holocaust denial. MacDonald also appealed to the academic importance
of Irving's book, "Goebbels: Mastermind of the Third Reich."
"He
had access to original documents in the Soviet Union that nobody knew
about. It was the kind of thing that any historian would have to read.
And yet it was rescinded; they actually took it off the shelf. I
thought that was ridiculous, just activism stuff," MacDonald
added in an interview. "It was just suppression of free
speech."
In
Lipstadt's memoir, "History
on Trial," she recalled the surprise of learning an
expert on anti-Semitism would be a witness against her.
"I
could not fathom," she wrote, "how a specialist on
anti-Semitism would voluntarily testify on Irving's behalf, unless, I
thought -- facetiously -- somehow he's for it."
Cal
State Long Beach's Jewish studies program is located about 100 yards
from Psych 417 on the second floor of a collection of history and
sociology offices that looks 70 years old and smells older. The
program is identified by a corkboard adjacent to the office of
co-director Jeffrey Blutinger, who teaches Jewish intellectual and
cultural history and post-communist Holocaust memorialization. Waiting
outside, visitors are entertained by the printed phrases of
"Jewish Buddhists" -- "If there is no self, whose
arthritis is this?" and "Zen is not easy. It takes effort to
attain nothingness. And then what do you have? Bupkis." -- and
satirical headlines from a backdated issue of The Onion -- "Furher's
Slaughter of Millions Blamed on Serious Self-Esteem Issues."
Blutinger's
office is stuffed with six bookcases full of Jewish history, from
Heinrich Graetz to pioneer Jews of the American West. And lumped on a
pile of binders beneath the Encyclopedia Judaica lay first editions of
MacDonald's first two books, checked out from the university library,
and borrowed copies of "The Culture of Critique" and
"Understanding Jewish Influence," an Occidental Quarterly
monograph containing three MacDonald essays.
A
former lawyer who joined the faculty four years ago, Blutinger has
emerged as a leader in the battle against MacDonald, urging colleagues
across campus to join the fight and authoring the Jewish studies'
program statement denouncing MacDonald's research and the appended
18-page explanation.
"It's
important that we take a stand," Blutinger said. "I teach
the Holocaust every fall, and the thing I always end the course with
is that, God willing, we will never have to make the choice people did
back then, but all of us face the choice between what's right and
doing what is easy or convenient. I tell them that I hope they will do
what is right."
"If
we are not willing to stand up when the risks are small," he
continued, "why would we be willing to take a stand when the
risks are big?"
Unpopular
as MacDonald's views are, there appears little the university can do.
He is protected by his status as a tenured professor, which he
achieved in 1994, the year the first book in his "Culture of
Critique" series was published. MacDonald also received a
distinguished faculty award in 1995, and there is no record of any
student complaint about anything MacDonald has said in 23 years, the
administration, ADL and Hillel all reported.
Cal
Sate Long Beach has been down this road before.
Nearly
30 years ago, Reinhard K. Buchner, a physics professor who from 1980
to 1983 was an editorial adviser for IHR's now-defunct Journal of
Historical Review, drew protests from the ADL and Simon Wiesenthal
Center. The journal carried such Buchner essays as "The Problem
of Cremator Hours and Incineration Time," which argued, using
time-space calculations, that the number of Jews who possibly could
have been killed at Auschwitz has been exaggerated.
Buchner
eventually returned to Germany, but a former colleague on the
editorial board, Arthur R. Butz, remains in American academia. A
long-time associate professor of engineering at Northwestern
University, Butz was an early Holocaust denier. In 1976, he wrote "The Hoax of the Twentieth Century: The Case Against the Presumed
Extermination of European Jewry."
Many
other tenured scholars, from the lowest to highest levels of academia,
use their position to share unsavory opinions. The issue is one of
academic freedom, designed to encourage bold research by protecting
faculty from the political whims of capricious administrators. And
even as it promotes experimental research in every discipline, it also
frequently puts universities in uncomfortable positions.
MacDonald
has publicly warned Cal State Long Beach administrators, responsible
for the second-largest student body (population: 37,000) in the
country's largest university system (23 campuses scattered from Arcata
to San Diego), that the school could expect a lawsuit if he was
terminated without just cause.
This
is why faculty statements have urged only that the university distance
itself from his theories about Jews and his support for ethnostates
that create a haven for European American interests. Each of the four
departmental statements professed a belief in his freedom to write
about whatever he wants.
"We
wish to make it clear that we do not seek to impede Kevin MacDonald's
First Amendment rights," proclaimed the statement from the
anthropology department, released April 28. "However, just as he
has rights, we have the right, if not the obligation, to denounce his
writings on race, ethnicity and intelligence that promote intolerance,
as not only inaccurate, but as professionally irresponsible and
morally untenable."
In
the second of two recent interviews, MacDonald said he is not a fan of
anti-Semitism. But he also described his opinions on a Palestinian
American TV news program in 2005 as "rational" anti-Semitism
and has joked that being branded a Jew hater was a "badge of
honor," the knee-jerk reaction of a scared Jewish establishment.
The
chief concern over MacDonald's writings about Jews is directed at his
fan base: white supremacists like Stormfront.org and Vanguard News
Network -- whose motto is "No Jews. Just Right." The members
of these online communities have become his loudest defenders, often
in language that is as offensive as possible.
"So
the goddam Kikes are getting their way yet again, putting the
thumbscrews to a White scholar whose ass they are not worthy to
lick.... At least this oppression proves that Prof. MacDonald's great
work is hitting the scum hard," a Vanguard commenter wrote in
February below a republished story about MacDonald from CSULB's
student paper.
"How
much more of this humiliation is our race going to take? How long
before this motherf---ing plague of repulsive, hook-snouted ticks is
given a real Zyklon fumigation, as opposed to the fairy tale
one?"
MacDonald
repudiated such rhetoric as "crazy stuff" but said he
supports the ideology behind it.
"White
people have legitimate ethnic interests. To the extent that that is
all they believe, then we are on the same page," he said. "I
don't like to use words like white supremacists. You could say that
Koreans in Korea are Korean supremacists if they want to maintain
their culture. It is kind of a loaded word; it is a politically
charged word of the left, basically, to pathologize any sense of
having an ethnicity and culture by people like me. I reject
that."
"I
certainly reject the tactics and the rhetoric of these people. It's
very crude," MacDonald added. "But to the extent that David
Duke is trying to advance a white ethnic interest and so on, I don't
have any problem with that."
http://www.jewishjournal.com/home/preview.php?id=19351
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