Showing posts with label Nazis. Show all posts
Showing posts with label Nazis. Show all posts

Monday, February 20, 2017

The Head Nazi-Hunter's Trail Of Lies

Besides the article below, see this post about a documentary of the Holocaust by Steven Spielberg and its problems. Next, see this post here, also, see this comment from the Jewish director Oliver Stone about Holocaust debate, see this to learn about a woman who has more guts than most men. See here to learn about the hidden history of Zionism and how they worked with the Nazi's. See here to learn about the Zionist Transfer Agreement. See here to learn about Jewish Nazi's in World War II.
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THE LONDON TIMES | JULY 19, 2009

UPDATE: The article was removed from the source site on August 14, 2009.

Simon Wiesenthal, famed for his pursuit of justice, caught fewer war criminals than he claimed and fabricated much of his own Holocaust story.




By Guy Waters

Since the early 1960s, Simon Wiesenthal’s name has become synonymous with Nazi hunting. His standing is that of a secular saint. Nominated four times for the Nobel peace prize, the recipient of a British honorary knighthood, the US Presidential Medal of Freedom, the French Légion d’honneur and at least 53 other distinctions, he was often credited with some 1,100 Nazi “scalps”. He is remembered, above all, for his efforts to track down Adolf Eichmann, one of the most notorious war criminals.

His reputation is built on sand, however. He was a liar — and a bad one at that. From the end of the second world war to the end of his life in 2005, he would lie repeatedly about his supposed hunt for Eichmann as well as his other Nazi-hunting exploits. He would also concoct outrageous stories about his war years and make false claims about his academic career. There are so many inconsistencies between his three main memoirs and between those memoirs and contemporaneous documents, that it is impossible to establish a reliable narrative from them. Wiesenthal’s scant regard for the truth makes it possible to doubt everything he ever wrote or said.

Some may feel I am too harsh on him and that I run a professional danger in seemingly allying myself with a vile host of neo-Nazis, revisionists, Holocaust deniers and anti-Semites. I belong firmly outside any of these squalid camps and it is my intention to wrestle criticism of Wiesenthal away from their clutches. His figure is a complex and important one. If there was a motive for his duplicity, it may well have been rooted in good intentions. For his untruths are not the only shocking discoveries I have made researching the escape of Nazi war criminals. I found a lack of political will for hunting them. Many could have been brought to justice had governments allocated even comparatively meager resources to their pursuit.

It is partly thanks to Wiesenthal that the Holocaust has been remembered and properly recorded and this is perhaps his greatest legacy. He did bring some Nazis to justice; but it was in nothing like the quantity that is claimed and Eichmann was certainly not among them. There is no space here, however, for my forensic examination of his claims as a Nazi hunter. I will confine myself to some famous episodes before and during the war that are at the heart of the Wiesenthal myth.

He was born in 1908 in Buczacz, Galicia, then part of the Austro-Hungarian empire and now in Ukraine. After the first world war, Buczacz changed hands frequently between Poles, Ukrainians and Soviet forces. In 1920 the 11-year-old Wiesenthal was attacked with a saber by a mounted Ukrainian who slashed his right thigh to the bone. Wiesenthal regarded the scar as part of a long line of evidence that he was protected from violent death by an “unseen power” that wanted him kept alive for a purpose.

His background was ideal for any aspiring fabulist. Like many from Galicia, Wiesenthal would have spent his childhood immersed in the Polish literary genre of tall stories told over the dinner table. In a place such as Buczacz in the 1920s, truth was a relatively elastic concept. At 19 he enrolled as an architectural student at the Czech Technical University in Prague, where he found his metier as a raconteur and appeared as a stand-up comedian.

His studies went less well. Although most biographies — including that on the Simon Wiesenthal Center’s website — say he graduated, he did not complete his degree. Some biographies say he gained a diploma as an architectural engineer at Lvov polytechnic in Poland, but the Lvov state archives have no record of his having studied there and his name is absent from Poland’s pre-war catalogue of architects and builders. He claimed fraudulently throughout his life that he did have a diploma; his letterheads proudly display it.

Similarly, there are large discrepancies in his dramatic stories of the second world war. He was in Lvov when it fell to the Nazis in 1941. He claimed he and a Jewish friend called Gross were arrested at 4pm on Sunday July 6, one of the few dates that remain constant in his ever-shifting life story. Whenever he is so specific, however, he is usually lying.

Frogmarched to prison, they were put in a line of some 40 other Jews in a courtyard. Ukrainian auxiliary police started shooting each man in the neck, working their way down the line towards Wiesenthal. He was saved by a peal of church bells signifying evening mass. Incredibly, the Ukrainians halted their execution to go to worship. The survivors were led to the cells, where Wiesenthal claims he fell asleep. He was woken by a Ukrainian friend in the auxiliary police who saved him and Gross by telling them to pretend they were Russian spies. They were brutally questioned — Wiesenthal lost two teeth — but were freed after cleaning the commandant’s office.

The story of this sensational escape — one of the most famous of Wiesenthal’s war and one that has helped to establish the notion of his divine mission — is in all likelihood a complete fabrication. Certainly, the Ukrainians carried out brutal pogroms in Lvov in early July 1941; but there was then a pause and they did not start again until July 25. According to testimony, Wiesenthal gave to American war crimes investigators after the war, he was actually arrested on July 13 and managed to escape “through a bribe”. By subsequently placing his arrest on July 6, his story fitted the timing of the pogroms.

By the end of the year, Wiesenthal was in Janowska, a concentration camp outside Lvov. Given the task of painting Soviet railway engines with Nazi insignia, he made friends with Adolf Kohlrautz, the German senior inspector at the workshop, who was secretly anti-Nazi. On April 20, 1943, Wiesenthal was apparently selected for a mass execution again. The SS at Janowska picked him among some Jews to be shot in a grim celebration of Hitler’s 54th birthday. They silently walked towards a huge sandpit, 6ft deep and 1,500ft long. A few dead bodies were visible in it. Forced to undress, they were herded in single file down a barbed-wire corridor known as the hose to be shot one by one at the edge of the pit.

A whistle interrupted the gunshots, followed by a shout of “Wiesenthal!” An SS man called Koller ran forward and told Wiesenthal to follow him. “I staggered like a drunk,” Wiesenthal recalled. “Koller slapped my face twice and brought me back to earth. I was walking back through the hose, naked. Behind me, the sounds of shooting resumed but they were over long before I had reached the camp.” Back at the workshop he found a beaming Kohlrautz, who had convinced the camp commander it was essential to keep Wiesenthal alive to paint a poster that would feature a swastika and the words “We Thank Our Führer”.

On October 2, 1943, according to Wiesenthal, Kohlrautz warned him that the camp and its prisoners were shortly to be liquidated. The German gave him and a friend passes to visit a stationery shop in town, accompanied by a Ukrainian guard. They managed to escape out the back while the Ukrainian waited at the front.

Yet again he had seemingly cheated death in a miraculous fashion. But we only have his word for it. According to Wiesenthal, Kohlrautz was killed in the battle for Berlin in April 1945. He also told a biographer, however, that Kohlrautz was killed on the Russian front in 1944. And in an affidavit made in August 1954 about his wartime persecutions, he neglects to include the story at all. In both this document and in his testimony to the Americans in May 1945, he mentions Kohlrautz without saying the German saved his life.

From this point in Wiesenthal’s war it is impossible to establish a reliable train of events. With at least four wildly different accounts of his activities between October 1943 and the middle of 1944 — including his alleged role as a partisan officer — serious questions must be raised. Some, such as Bruno Kreisky, the former Austrian chancellor, repeatedly accused Wiesenthal in the 1970s and the 1980s of collaborating with the Gestapo. Kreisky’s claims were supported by unsubstantiated evidence from the Polish and Soviet governments. Wiesenthal took him to court and won.

Whatever the truth, by November 1944 Wiesenthal was in Gross-Rosen, a camp near Wroclaw. He told Hella Pick, his biographer, that he was forced to work barefoot in the camp quarry and soon learned that the team of 100 prisoners assigned to the work kommando shrank by one each day. After a few days, he felt sure his turn was about to come. “My executioner was behind me,” he recalled, “poised to smash my head with a rock. I turned around and the man, surprised, dropped his stone. It crushed my toe. I screamed.”

Wiesenthal’s quick reactions and yell apparently saved his life because there was some form of inspection that day — he thought it may have been by the Red Cross — and so he was stretchered away to the first-aid station. His toe was cut off without anaesthesia while two men held him still. The following day, Wiesenthal said, he was in agony. “The doctor came back and saw that I had a septic blister on the sole of my foot. So they cut it open and the gangrene spurted all over the room.”

Yet again, one of Wiesenthal’s “miracles” is open to doubt. First, the story appears in no other memoir or statement. Secondly, if the Red Cross really was inspecting Gross-Rosen that day, then the SS would have temporarily halted any executions. As it was, the Red Cross was not allowed access to concentration camps at that time. Thirdly, the medical consequences seem entirely implausible.

Soon afterward, according to Wiesenthal’s account, he managed to walk 170 miles west to Chemnitz after Gross-Rosen was evacuated. Walking on a gangrenous foot with a recently amputated toe would have been hellish. Instead of a shoe, he had the sleeve of an old coat wrapped around his foot with some wire. For a walking stick, he had a broomstick. Of the 6,000 prisoners who marched out, only 4,800 arrived in Chemnitz. With his infected foot, Wiesenthal was lucky to be among them.

From Chemnitz, the prisoners ended up at Mauthausen camp near Linz in Austria. Wiesenthal arrived there on the frozen night of February 15, 1945. In The Murderers Among Us, he tells how he and a fellow prisoner, Prince Radziwill, linked arms to make the last four miles uphill to the camp. The effort was too great and they collapsed in the snow. An SS man fired a shot that landed between them. As the two men did not get up, they were left for dead in the sub-zero temperature. When lorries arrived to collect those who had died on the march, the unconscious Wiesenthal and Radziwill were so frozen that they were thrown onto a pile of corpses. At the crematorium, however, the prisoners unloading them realized they were alive. They were given a cold shower to thaw out and Wiesenthal was taken to Block VI, the “death block” for the mortally ill.

In 1961, when Wiesenthal was interviewed for the Yad Vashem archive by the Israeli journalist Haim Maas about his war years, Wiesenthal mentioned that the infection from his foot had now turned blue-green and had spread right up to his knee. He lay in the death block for three months until the end of the war. Too weak to get out of bed, he claimed he survived — incredibly — on 200 calories a day, along with the occasional piece of bread or sausage smuggled to him by a friendly Pole.

Mauthausen was liberated on May 5, 1945. Despite weighing just 100lb, Wiesenthal struggled outside to greet the American tanks. “I don’t know how I managed to get up and walk,” he recalled. If he was able to walk, his severely infected leg must have been cured during the previous three months by either amputation or antibiotics. We know the former did not take place, and the latter was emphatically not a common treatment for ailing Jews in Nazi concentration camps. Once again, it appears as though a miracle had taken place.

The rapidity of Wiesenthal’s recovery is so astonishing that it is doubtful whether he was as ill as he claimed. Just 20 days after the liberation, he wrote to the US camp commander asking whether he could be involved in assisting the US authorities investigating war crimes. Claiming to have been in 13 concentration camps — he had in fact been in no more than six — Wiesenthal supplied a list of 91 names of those who he felt were responsible for “incalculable sufferings”.

According to most accounts, Wiesenthal asked if he could join the American war crimes investigators, but they refused, telling him he was not well enough. After he had gained some weight, he returned and was assigned to a captain with whom Wiesenthal claimed to have captured his first “scalp”, a sniveling SS guard called Schmidt. “There were many others in the weeks that followed,” Wiesenthal later wrote. “You didn’t have to go far. You almost stumbled over them.”

A curriculum vitae Wiesenthal completed after the war does not mention his work for the Americans but lists his occupation as the vice-chairman of the Jewish Central Committee for the US zone, based in Linz. Its task was to draw up lists of survivors that other survivors could consult in their hunt for relatives.

For at least a year after the war, Wiesenthal’s other task was to lobby hard for his fellow Jews; he became president of the Paris-based International Concentration Camp Organisation. He also forged contacts with the Brichah, which smuggled Jews out of Europe to Palestine.

It was not until February 1947 that he formed the organization that would make him famous, the Jewish Historical Documentation Centre in Linz. Its aim was to collate information on the final solution with a view to securing the indictments of war criminals. Wiesenthal claimed to have started it because of an anti-Semitic remark made by an American officer, which made him realize that the allies would never hunt down the Nazis to the extent that was required.

Sadly, he was to be proved right. He and his band of 30 volunteers traveled around the displaced persons’ camps, collecting evidence on the atrocities from former concentration camp inmates. In all, Wiesenthal’s team compiled 3,289 questionnaires, which is a far more impressive feat than anything the allies achieved.

Wiesenthal died in 2005 at the age of 96 and was buried in Israel. The tributes and eulogies were many and fulsome and at the time it would have been churlish to have detracted from the many positive aspects of the role he played. He was at heart a showman and when he found a role as the world’s head Nazi hunter, he played it well. As with so many popular performances, it was impossible for the critics to tell the public that the Great Wiesenthal Show was little more than an illusion. Ultimately, it was an illusion mounted for a good cause.

Sunday, August 7, 2016

Zionists Working With the Nazis - 1933 The Transfer Agreement

In addition to the videos below, please see this post about Jewish Nazis, see this book about the hidden history of Zionism, A quote from the book: " Consequently, the Zionists brought Baron Von Mildenstein of the SS Security Service to Palestine for a six-month visit in support of Zionism. This visit led to a twelve-part report by Joseph Goebbels, Hitler’s Minister of Propaganda, in Der Angriff (The Assault) in 1934 praising Zionism. Goebbels ordered a medallion struck with the Swastika on one side, and on the other, the Zionist Star of David."

See this blog post about World War I and World War II, see this post about the British Empire and Zionism, see this post about numerous accounts of six million Jews, the Holocaust from 1915-1938. Check out Lenni Brenner's books here. Try downloading them for free here.


The Transfer Agreement


Lenni Brenner - Zionism & The Third Reich



Lenni Brenner - Zionist Deals with
 Nazis and Fascists (part 1)


Lenni Brenner - Zionist Deals with
Nazis and Fascists (part 2)


Lenni Brenner - Zionist Deals with
 
Nazis and Fascists (part 3)


Lenni Brenner - Zionist Deals with
Nazis and Fascists (part 4)



Lenni Brenner - Zionist Deals with
 Nazis and Fascists (part 5)



Lenni Brenner - Zionist Deals with
 Nazis and Fascists (conclusion)



The Transfer Agreement Part 1



The Transfer Agreement Part 2

Wednesday, June 22, 2016

More Information on Judaism and Eugenics - Jewish Eugenics Pre-Dates Hitler's Master Race

Besides the article below.... I previously posted information on the connections between Judaism and eugenics here and here. Also, see these books for Judaism as an evolutionary strategy. But it goes even deeper than this, it is a political project of control. For more about this, please see here, here, here and here. This is a continuation of the ideology and the foreign policy that was driving the British Empire. Or, more specifically... that Zionism was one of the ideas behind the later part of the British Empire, and it's still a major force in our world today.

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 *** According to the Israeli daily newspaper quoted below, before the Nazi Third Reich in Germany plotted to create a Master Race from the European gene pool, Zionists had already established a racial purification program to create the perfect Jewish bloodline. ***

A shocking new study reveals how key figures in the pre-state Zionist establishment proposed castrating the mentally ill, sterilizing the poor and doing everything possible to ensure reproduction only among the `best of people.'

Castrating the mentally ill, encouraging reproduction among families "numbered among the intelligentsia" and limiting the size of "families of Eastern origin" and "preventing ... lives that are lacking in purpose" - these proposals are not from some program of the Third Reich but rather were brought up by key figures in the Zionist establishment of the Land of Israel during the period of the British Mandate. It turns out there was a great deal of enthusiasm here for the improvement of the hereditary characteristics of a particular race (eugenics). This support, which has been kept under wraps for many years, is revealed in a study that examines the ideological and intellectual roots at the basis of the establishment of the health system in Israel.

In the Yishuv (pre-state Jewish community) in the 1930s there were "consultation stations" operating on a Viennese model of advice centers for couples that wished to marry and become parents. In Austria, with the Nazis' rise to power, they served for forced treatment. Here the stations were aimed at "giving advice on matters of sex and marriage, especially in the matter of preventing pregnancy in certain cases." They distributed birth-control devices for free to the penniless and at reduced prices to those of limited means. In Tel Aviv the advice stations were opened in centers of immigrant populations: Ajami in Jaffa, the Hatikvah Quarter and Neveh Sha'anan.

These are some of the findings of a doctoral thesis written by Sachlav Stoler-Liss about the history of the health services in the 1950s, under the supervision of Prof. Shifra Shvarts, head of the department of health system management at Ben-Gurion University of the Negev. They were presented at the annual conference of the Israel Anthropological Association at Ben-Gurion College.

The father of the theory of eugenics was British scholar Francis Galton. It was he who coined the term - which literally means "well-born" - at the end of the 19th century. The aim of the eugenics movement was to better the human race. Galton proposed a plan to encourage reproduction among "the best people" in society and to prevent reproduction among "the worst elements."

Forced Sterilization

Between the end of the 19th century and the beginning of the 20th, Galton drew many followers and his ideas spread rapidly to other countries in Europe (among them Germany, France, Italy, Denmark, Sweden and Belgium), to the United States and to some countries in South America. In various countries, laws were passed that allowed for the forced sterilization of "hereditary paupers, criminals, the feeble-minded, tuberculous, shiftless and ne'er-do-wells." In the United States, up until 1935, about 20,000 people - "insane," "feeble-minded," immigrants, members of ethnic minorities and people with low IQs - were forcibly sterilized, most of them in California. The Californian law was revoked only in 1979. According to Dr. Philip Reilly, a doctor and executive director of the Shriver Center for Mental Retardation, in 1985 at least 19 states in the United States had laws that allowed the sterilization of people with mental retardation, (among them Arkansas, Colorado, Georgia, Minnesota, Mississippi, North and South Carolina, Vermont, Utah and Montana).

"Eugenics is considered to be something that only happened in Germany," says Stoler-Liss. "Germany was indeed the most murderous manifestation of eugenics, but in fact, it was a movement that attracted many followers. In every place it took on a unique, local aspect. It is interesting to note that both in Germany and in Israel a link was made between eugenics, health, and nationalism."

Stoler-Liss first encountered the eugenics texts of doctors from the Yishuv when looking for instruction books for parents for a research project for her master's degree. "I presented a text at a thesis seminar and then the instructor of the workshop said to me, `But why aren't you saying that this is a translated text?' I replied: `No, no, the text isn't translated.' `In Israel,' he said, `there are no such things.'"

She decided to look into whether there was only anecdotal and non- representative evidence, doctors and public figures here and there who supported eugenics - and she found many publications that promoted eugenics. Supporters of the idea were key figures in the emerging medical establishment in Palestine; the people who managed and created the Israeli health system.

One of the most prominent eugenicists of the Mandatory period was Dr. Joseph Meir, a well-known doctor who acquired his education in Vienna, served for about 30 years as the head of the Kupat Holim Clalit health maintenance organization, and after whom the Meir Hospital in Kfar Sava is named. "From his position at the very heart of the Zionist medical establishment in the land of Israel in the mid-1930s, he brought young mothers the gospel of eugenics, warned them about degeneracy and transmitted the message to them about their obligation and responsibility for bearing only healthy children," says Stoler-Liss.

Thus, for example, in 1934 Dr. Meir published the following text on the first page of "Mother and Child," a guide for parents that he edited for publication by Kupat Holim: "Who is entitled to give birth to children? The correct answer is sought by eugenics, the science of improving the race and preserving it from degeneration. This science is still young, but its positive results are already great and important - These cases [referring to marriages of people with hereditary disorders - T.T.] are not at all rare in all nations and in particular in the Hebrew nation that has lived a life of exile for 1,800 years. And now our nation has returned to be reborn, to a natural life in the land of the Patriarchs. Is it not our obligation to see to it that we have whole and healthy children in body and soul? For us, eugenics as a whole, and the prevention of the transmission of hereditary disorders in particular, even greater value than for all other nations! ... Doctors, people involved in sport and the national leaders must make broad propaganda for the idea: Do not have children if you are not certain that they will be healthy in body and soul!"

`Problematic and Dangerous'

In its full version, the article, which was published in the "Health Guard" section of the now defunct labor Zionist newspaper Davar, the doctor proposed castrating the mentally ill. Stoler-Liss found many more examples in the "Mother and Child" books that were published in 1934 and 1935 and in journals like Eitanim, which was edited by Dr. Meir.

"The support of Dr. Meir and other senior people in the health system for these ideas has been kept under wraps for many years," claims Stoler-Liss. No one today talks about this chapter in the history of the Yishuv. In the mid-1950s Dr. Meir's articles were collected into a book that came out in his memory. The article mentioned above was not included in it. Stoler-Liss found a card file with notes scribbled by the editors of the volume. They defined the article as "problematic and dangerous." "Now, after Nazi eugenics," wrote one of the editors, "it is dangerous to publish this article."

During the latter part of the 1930s, adds Stoler-Liss, when word came out about the horrors that eugenics in its extreme form is likely to cause, they stopped using this word, which was attributed to the Nazis. Overnight eugenics organizations and journals changed their names and tried to shake off any signs of this theory. Dr. Meir, however, during all the years he was active, continued to promote the ideas of eugenics. At the beginning of the 1950s, he published an article in which he harshly criticized the reproduction prize of 100 lirot that David Ben-Gurion promised to every mother who gave birth to 10 children. "We have no interest in the 10th child or even in the seventh in poor families from the East. In today's reality, we should pray frequently for a second child in a family that is a part of the intelligentsia. The poor classes of the population must not be instructed to have many children, but rather restricted."

"I'm not making a value judgment," says Stoler-Liss. "Zionism arose at a certain period, in a certain ideological atmosphere - there were all kinds of ideas in the air and there were also eugenicist Zionists. Some of the doctors were educated in Europe, and at that time the medical schools taught not only medicine but also the theory of eugenics."

Judaism of Muscle

Dr. Meir was not the first Zionist leader who supported eugenics. According to studies by Dr. Rapahel Falk, a geneticist and historian of science and medicine at Hebrew University, other major Zionist thinkers - among them Dr. Max Nordau, Theodor Herzl's colleague, a doctor and a publicist, and Dr. Arthur Ruppin, the head of the World Zionist Organization office in the Land of Israel - presented the ideas of eugenics as one of the aims of the Jewish movement for national renewal and the settlement of the land.

Prof. Meira Weiss, an anthropologist of medicine at Hebrew University, describes in her book "The Chosen Body" how the settlement of the land and work on the land were perceived by these Zionist thinkers as the "cure" that would restore the health of the Jewish body that had degenerated in the Diaspora. In Nordau's terms, a "Judaism of muscle" would replace "the Jew of the coffee house: the pale, skinny, Diaspora Jew. "At a time when many Europeans are calling for a policy of eugenics, the Jews have never taken part in the `cleansing' of their race but rather allowed every child, be it the sickest, to grow up and marry and have children like himself. Even the mentally retarded, the blind and the deaf were allowed to marry," wrote Ruppin in his book "The Sociology of the Jews." "In order to preserve the purity of our race, such Jews [with signs of degeneracy - T.T.] must refrain from having children."

"Many people dealt with eugenics as a theoretical issue," says Stoler-Liss. "They even set up a Nordau Club with the aim of researching the racial aspects of the Jewish people and ways of improving it. What was special about Dr. Meir and the group that joined him was that for them eugenics was a very practical matter." They wanted to pursue applied eugenics.

The main institution was the advice station. The first station was opened in 1931 in Beit Strauss on Balfour Street in Tel Aviv. The aim was to work in "pleasant ways," through persuasion and choice. As Stoler-Liss explains: "Why should people work against their personal interests? It is here that the connection to the national interest comes in. If I understand that by having a baby I will harm the national interest, the building of the land, the `new Jew,' I will refrain from giving birth. But just to make certain, Meir told the doctors, in the event that a woman comes to you who is `a risk' for giving birth to a sick baby, it is your obligation to make certain that she has an abortion."

"Gynecologist Miriam Aharonova also wrote extensively on the subject of eugenics," adds Stoler-Liss. "In articles for parents under headings such as `The Hygiene of Marriage' she gives a list of eugenic instructions for parents - from the recommended age for giving birth (between 20 and 25), to the recommended difference in age between the father and the mother (the reason for which is the betterment of the race) to a list of diseases that could infect the spouse or "be transmitted through heredity to their descendants after them." In the diseases, she mentions "syphilis, gonorrhea, tuberculosis, alcoholism, narcotics addiction (fondness for morphine, cocaine, etc.) and diseases of the mind and the nerves." In the volume of "Mother and Child" published in 1935, says Stoler-Liss, the publication and discussions by doctors who supported eugenics was greatly expanded. Why, in fact, did they not use force? The establishment had a great deal of power over immigrants and refugees.

"The medical establishment's power was limited at that time. This was an establishment that developed hand in hand with the system it was supposed to strengthen and suffered from constant shortages: a shortage of doctors, a shortage of nurses and a shortage of equipment. It had to examine, treat, inoculate and so on. We are talking about the period of the British Mandate. When at long last there was a state, eugenics theory declined. My explanation is the change of generations: that generation had come to an end professionally, and a new generation with more national motivation came along that was not educated at the European universities during that period. They had already seen what the Nazis had done with it and the ideological identification was lower. The ideas themselves seeped in but they're not using the same rhetoric."

Has Eugenics Really Vanished?

The eugenic chapter in the history of Western culture has been closed, but have eugenics really disappeared?

"Eugenic thinking is alive and well today," asserts Stoler-Liss. "It is expressed mainly in the very high rate of pre-natal tests and genetic filtering [of genetically deviant fetuses]. Mothers are very highly motivated to give birth only to healthy children and the attitude toward the exceptional, the different and the handicapped in Israeli society is problematic."

At hospitals today future parents are offered a plethora of genetic tests that diagnose the fetus before birth. Some of them are aimed at identifying serious disorders, like Tay-Sachs disease, a degenerative disease that causes a painful death in infancy. Others, however, are aimed at screening fetuses with conditions like deafness and sterility, the bearers of which can lead full and satisfying lives.

SOURCE: Haaretz, "`Do not have children if they won't be healthy!'", By Tamara Traubmann, 11 June 2004.

Friday, April 15, 2016

Trying To Understand More About World War II -- Part 2

Special Note: In addition to the article below, see herehere and here. Also, see this book about Weimar Germany. You can download it free here. Also, watch these videos.


By Jonas E. Alexis on April 2, 2014
Eminent film scholar and historian Thomas Elsaesser of the University of Amsterdam argues that:
““The Holocaust…has also been institutionalized as paradigmatic for cultural memory. And as a paradigm, it serves political and didactic uses, it is a moral rallying point, and it has become a means of renegotiating national identities, after the demise of political ideologies and social utopias as the end of the twentieth century.”
He moves on to say,
“That this memory was in large part fashioned from unreliable, objectionable but indispensable visual evidence, and has been sustained by the genres, narratives and visual tropes of television and mainstream cinema, motivated as these media no doubt also are commercial considerations, adds another challenge burden.”[1]
With the culmination of the Goldhagen thesis, which basically says that ordinary Germans are intrinsically bad people and therefore are responsible for Nazi Germany—a grossly and demonstrably false claim—the Holocaust has certainly been institutionalized.
Yet there was no time in German history that the Goldhagen thesis could even remotely be justified. As Sarah Gordon put it,
“In the Austrio-Hungarian Empire, of the 300,000 Jews who served in World War I, 25,000 were officers, 25,000 died in battle. There were 76 Jewish chaplains, all holding the rank of captain.
“During the war, 24 Jews attained the rank of general, 76 received the Gold Medals for bravery, and 22 the Orders of the Iron Crown Third Class. General Baron Samuel Hazai, a baptized Jew, was ‘practically the most important officer in the whole monarchy’ besides the general staff ‘commanding recruiting and supplies.’
“In Vienna’s Jewish cemetery alone are buried 160 lieutenants, 40 captains, 40 colonels, 16 majors, and 20 generals.”[2]
Then comes a deathblow to the Goldhagen thesis:
“After World War I, General von Deimling urged all Germans to remember ‘that thousands of Jews went to the war voluntarily—that thousands died heroes’ deaths for the fatherland—that thousands were crippled for life. In my corps, the Jews fought as bravely as their Christian comrades and to many of them I presented the Iron Cross.’”[3]
Gordon continues,
“At the turn of the nineteenth century, conversion rates began to increase. Between 1880 and 1920, some 29,000 Jews converted to Christianity in Germany (an average of 725 per year). Between 500 and 700 Jews in Vienna converted to Christianity annually during the same period.
“Sociologist Arthur Ruppin estimates that between 1868 and 1929, some 28,777 left Judaism in Vienna primarily to marry non-Jews. No other city in Europe had conversion and dissident rates as high as Vienna.”[4]
When Jews converted to Christianity, there was certainly a cultural docility to the moral order precisely because the revolutionary/subversive spirit died among many, and hostility or anti-Jewish reaction plummeted.[5]
More importantly, after conversion, Jews felt more at ease to not only assimilate, but intermarry. “The demographer Felix Theilhaber predicted in 1911 that because of conversion, intermarriage, and dissidents, no Jews would be left in Germany by the year 2000.”[6]
It was pretty clear that some conversions were sincere, and some were not, since
“many Jews converted because they desired more honor, freedom to marry whomever they wanted, better social standing, and better positions at work. Christianity was the predominate religion, and thus many Jews followed it to become better Germans.
“Christian-German society seemed willing to accept converts…The majority of Jews who converted did so solely to assimilate. For example, when the famous German Jewish poet and writer Heinrich Heine converted, he claimed he had bought ‘an entry ticket to European culture.’”[7]
Magnus Hirschfeld
Magnus Hirschfeld
Given these complex issues, it is within the realm of the historical data to assert that Nazi Germany became a sort of defense mechanism—a counter-response to Jewish revolutionary activities perceived to be dangerous for Germany and much of Eastern Europe.
Several Jewish scholars and historians agree on this point. Martin Bernal for example mentions that from 1920 to 1939, “Anti-Semitism intensified throughout Europe and North America following the perceived and actual centrality of Jews in the Russian Revolution.”[8]
Gordon declares:
“Hitler’s hatred of the Jews was based on his belief that they fomented wars that were against the national and racial interests of the countries involved, and that Jews were the only gainers from these ‘unnatural’ wars that resulted from conspiracies of ‘international Jewry.’
“To Hitler Jews were not merely ‘diverting’ other nations, but they were a positive threat to both their internal and external security…According to Hitler, the failure of nations to recognize their true interests by waging war against the Jews would result in apocalyptic consequences.
“As he put it, ‘If the Jew with his Marxist creed remains victorious over the nations of this world, then his crown will be the wreath on the grave of mankind, then this planet will once more, as millions of years ago, move through the ether devoid of human beings.”[9]
Even Lucy S. Dawidowicz, of all people, would somewhat agree. Hitler, according to Dawidowicz,
“had discovered that Jews dominated the liberal press in Vienna and the city’s cultural artistic life, that they were behind the Social Democratic movement—Marxism. Triumphantly he had at last found an answer to the original question he had posed about the Jew: ‘The Jew was no German.’”[10]
To quote Hitler, “In my eyes the charge against Judaism became a grave one the moment I discovered the Jewish activities in the press, in art, in literature and the theatre.”[11]
He later described how the Jewish elite in the theatre were corrupting the morals of the culture. He also complained that some of the materials produced in the theatre were of a pornographic nature.[12] Here he was right.

Theater in Germany began to produce films such as The Cabinet of Dr. Caligari(1920), directed and written by Jewish producers Robert Wiene and Hans Janowitz. This particular film was teleological in nature: it was supposed to hypnotize audiences in an expressionist and psychoanalytic form.[13]

Other films of the same genre included Carl Mayer’s The Last Laugh (1924), Fritz Lang’s Metropolis (1927), Madchen in Uniform (1931), and Kuhle Wampe (1932).[14] Madchen in Uniform was an explicitly pro-lesbian film, something that was completely contrary to the Prussian education system at the time, and many of the cast in the movie were Jewish.
Film scholar Richard W. McCormick of the University of Minnesota declares that this film “threatened the status quo” of the Weimar Republic in the 1920s.[15] McCormick continues,
Madchen in Uniform is a film that is implicated within a number of progressive and emancipator discourses of the late Weimar Republic: the movement for homosexual rights and the flourishing of urban, queer subculture.
“‘New Objectivity’ and other avant-garde tendencies in the arts and popular culture; and the intersection of modernity, the movies, and the democratic egalitarianism.”[16]
Philo-Semitic historian Paul Johnson himself tells us that films like Blue Angel were so corrupt that they
“could not be shown in Paris. Stage and night club shows in Berlin were the least inhibited of any major capital. Plays, novels and even paintings touched on such themes as homosexuality, sadomasochism, transvestism and incest; and it was in Germany that Freud’s writings were most fully absorbed by the intelligentsia and penetrated the widest range of artistic expression.”[17]
Many of these films were labeled “decadent” as soon as Hitler rose to power, and many of the producers fled Germany.
Madchen in Uniform became a symbol for feminist movements in the 1970s,[18] one of the weapons used against the existing culture. Moreover, Jewish film directors and producers, like many current Jewish directors in Hollywood (Eli Roth and David Cronenberg come to mind), knew that they were indirectly changing the social and cultural mode of Germany. Actor and director Paul Wegener understood how to change the cultural landscape by changing its arts. He posited,
“The real creator of the film must be the camera. Getting the spectator to change his point of view, using special effects to double the actor on the divided screen, superimposing other images—all this, technique, form, gives the content its real meaning.”[19]
Cinema, then, was widely used as a form of subversion of the German culture, traditions, and mores. Even Eric D. Weitz declares that during that period in Germany,
“Many artists, writers, directors, and composers jumped at the chance to work in the new media precisely because they signified a break with the past and provided one more way to express rejection of pre-1918 imperial Germany with its kaisers, generals, nobles, and stuffy, rigid and outmoded art academies.”[20]
Johnson writes that during the 1920s in Germany,
“The area where Jewish influence was strongest was the theatre, especially in Berlin. Playwrights like Carl Sternheim, Arthur Schnitzler, Ernst Toller, Erwin Piscator, Walter Hasenclever, Ferenc Molnar and Carl Zuckmayer, and influential producers like Max Reinhardt, appeared at times to dominate the stage, which tended to be modishly left-wing, pro-republican, experimental and sexually daring.”[21]
Art is one of the main vehicles that would later be used to bring about what Nietzsche would call the transvaluation of all values. Films and movies were one of the largest business enterprises in 1920 Germany.[22]

Hitler, throughout Mein Kampf, seems to have been aware of Jewish revolutionary activities, and even declared that “the part which the Jews played in the social phenomenon of prostitution, and more especially in the white slavery traffic, could be studied here better than any other West-European city, with the possible exception of certain ports of Southern France…
“A cold shiver ran down my spine when I first ascertained that it was the same coldblooded, thick-skinned and shameless Jew who showed his consummate skill in conducting that revolting exploitation of the dregs of the big city. Then I became fired with wrath.”[23]
This anger began to escalate after World War I when he saw what was happening in the press and theatre in Germany, when art in general was being used to denigrate the German culture.
What perhaps moved Hitler’s anger to a new height was that the Jews were less than three percent of the population, yet they largely controlled the theatre and were promoting what he would call “filth” and “pornography.”[24]
For Hitler, these acts “must have been definitely intentional.”[25] Moreover, he got first-hand knowledge after World War I that pornography was almost exclusively a Jewish phenomenon.[26]
For example, Magnus Hirschfeld (1868-1935), a German-Jewish physician and sexologist and the father of the Gay liberation movement in Germany,[27] used his medical training as a pretext to promote homosexuality and, in 1897, built his own system of “the Scientific-Humanitarian Committee, the first organization anywhere devoted to the protection of homosexual rights.” Hirschfeld, himself a homosexual, was also
“the primary inventor of marriage counseling, Gay Liberation, artificial insemination, surgical gender ‘reassignment,’ and modern sex therapy…
“His goofy persona and conscientiousness transformed Sexology from an anthropological curiosity into a popular German science. The Berlin monthlies, starting in the mid-twenties, referred to Hirschfeld solicitously as ‘the Einstein of Sex.”[28]
Hirschfeld was the Einstein of Sex because he “embraced a doctrine known as ‘sexual relativity.”[29] Hirschfeld specifically used the term “racism” to attack the sexual order. One of the central forces of the sexual order is that if the next generation is to survive, men and women ought to be married and produce children.
A homosexual act, by definition, is a hindrance to civilization precisely because it inexorably leads to all sorts of social and medical problems. While homosexuals ought to be free to practice their lifestyle in private—after all, isn’t a sexual act a private matter?—they should not seek to subvert the sexual order by trying to change the laws which are based on the natural order.
Hirschfeld indeed was a sex expert and surely he understood what was at stake. While the natural order makes it clear that there are only two sexes—male and female—Hirscheld postulated another doctrine, one more congruent with his revolutionary ideology.
urbanHirschfeld “wrote that it was ‘unscientific’ to speak of two sexes. Between ‘full man’ and ‘full woman’ was an infinite string of sexual/gender possibilities.”[30]
For Hirschfeld, the only force that could hinder him was Christianity, but he attacked it before proceeding with his sexual revolution. He wrote,
“The Christian supporters of the idea that any intercourse not serving procreation ‘is sinful fornication’ are not always proceeding logically. Otherwise they would not only have to reject contraceptives but consequently would also have to forbid intercourse with a woman from the beginning of pregnancy up to the end of the nursing period; thus the man who soon after the wedding impregnated his spouse should not touch her for a year and half.”[31]
Hirschfeld spent a large part of his 1200-page book The Homosexuality of Men and Womendeconstructing the Christian principles about sex.[32]
Hirschfeld was the Alfred Kinsey of his day, and actually put his doctrines into practical use.[33] This began to take place in 1919 when Hirschfeld opened the Institute of Sexology in Berlin. Jewish scholar Mel Gordon of the University of California tells us that the institution
“quickly became one of the city’s most curious attractions. The Institute’s buildings, including a former mansion, were divided into areas for lectures, consulting offices, study rooms, laboratories, medical clinics, and a museum space devoted to sexual pathology.”[34]
Paul Johnson commented,
“The Foxtrot and short skirts, the addiction of pleasure in ‘the imperial sewers of Berlin,’ the ‘dirty pictures’ of sexologist Magnus Hirschfeld or the typical man of the times took on in the minds of the average citizen a repugnance that is difficult to recall in hindsight without some historical effort.
“In a number of highly celebrated provocations, the stage of the ‘20s dealt with topics like patricide, incest and other crimes and the deepest inclination of the times tended to self-mockery.”[35]
A number of Jewish icons such as George Gershwin, Ben Hecht, Douglas Fairbanks, and Sergei Eisenstein visited the school.[36] Eisenstein “enjoyed the Institute’s collection of sailor-dolls—homemade paper toys that German homosexuals fashioned during the Great War.”[37] The library of the school,
“which contained the largest sex and pornographic book collection in Europe, remained accessible to all readers…
“Politically, the Institute provided a forum for progressive lawyers and government officials who sought to eradicate the laws against homosexuality and defend Germany’s legal abortion rights from the growing onslaught of fascist and religious parties.
“Most of the legal work involved suits protecting gay men against threats of petty blackmail….The Institute itself was a font of sexological activity. Pediatric care, abortions, ‘sexual rejuvenation’ and sexual ‘correction’ operations were conducted on the lower level of the main building.”[38]
The building contained all sort of sexual devices in order to advance the sexual revolution in Berlin.
“Glass cases of fetishistic objects and sex aids from preliterate, Asian, and European cultures filled two other rooms.
“In the open counters and boxes were collections of Mandigo dildos that squirted a milky solution, Moche water bottles with penis-shaped spouts, Sanskrit sex manuals, miniature torture instruments from a German brothel, sadistic drawings and assemblages created by Lustmord convicts, an entire picture window of ankle boots donated by a local fetishist, antique steam-driven vibrators, fake rubber breasts and vaginas taken from transvestite prostitutes, lacy panties found on the corpses of von Hindenburg’s heroic officers, and other such incontrovertible evidence of Hirschfeld’s new calculus of desire.”[39]

When Hirschfeld was spreading the gospel of sexual liberation throughout Germany, he was attacked by a number of Nazi students,
“prompting the publisher of his autobiography to remark that the ‘Nazis had chosen him from the very beginning as a symbol over everything they hated, and it was Hitler himself, who, after the fascist students attacked Hirschfeld in Munich in 1920 and left him badly injured, declared him in many public speeches as the very epitome of the repulsive Jew and the enemy of the German people.’”[40]
Six years later, Hirschfeld spread the sexual revolution in Russia under Stalin and hailed it as “marital bolshevism.”[41]Historian Otto Friedrich does not believe that Hirschfeld was taken seriously and therefore achieved next to no “notable goal,” but argues that his work was “a classic of pseudo-scientific pornography.”[42]
Many popular historians, even though they discuss the Weimar Republic, seem to stay away from addressing these historical issues.[43]

crowleyThis was the sexual decadence of the Weimar republic during the early years in the twentieth century before Nazi Germany, where sexual fetishism of all sort waswidespread.[44]
Even D. H. Lawrence, himself a proponent of sexual liberation, knew that the Weimar Republic had become a place for sexual debauchery, writing in a letter that “at night you feel strange things stirring in the darkness…There is a sense of danger…a queer, bristling feeling of uncanny danger.”[45]
Later, Christopher Isherwood, a homosexual and proponent of sexual liberation, went to Berlin to immerse himself into the gay bars, writing later, “There was terror in the Berlin air.”[46]
During that era, the Weimar Republic “stimulated all the external tics of sexual perversity. In the center of Europe, mesmerized audiences were warned, sits a nightmare municipality, a human swamp of unfettered appetites and twisted prurient proclivities…With Babylon and Nero’s Rome, Weimar Berlin has entered into our topological thesaurus as a synonym for moral degeneracy.”[47]
Gordon goes so far as to say that during that period Berlin “would have to be considered as one of the most faithless—or heathen—cities in the Western world.”[48] Why?
Because sexual decadence and perversion were widespread—so widespread in fact that Jewish revolutionaries used a “scientific” pretension to promote pornography. Gordon writes,
Clinical studies of sexual perversion, such as von Krafft-Ebing’s Psychopathia Sexualis (Leipzig, 1901) and [Wilhelm] Stekel’s Sexual Aberrations (Vienna, 1922) were printed by scientific publishing houses and produced principally for therapists and legal scholars in Central Europe.”[49]
Wilhelm Stekel was an important figure in this movement because he not only advanced sexual fetishism, but also collaborated with Sigmund Freud. Ernest Jones, a Gentile disciple of Freud during Freud’s early years, noted that both Freud and Stekel were the original founder of the first psychoanalytic society,[50] which is an implicit way of saying that both Freud and Stekel were on the same page.
Though the two men separated later, they were working toward a common goal: sexual revolution. Stekel ended up playing semantics in order to deconstruct what Western civilization considered perversion—he replaced the word “perversion” with his own term “paraphilia” in his book Sexual Aberrations.
Jewish scholar Peter Gay of Princeton notes that Freud’s Interpretation of Dreams makes references to Stekel’s use of symbols in dreams.[51] Stekel later wrote in his autobiography that Freud was not only Stekel’s “apostle” but also “my Christ!”[52]
Psychoanalysis, as we saw in a previous article, was a largely Jewish movement and was later called a “Jewish science.” What Gay refers to as the “nucleus” of the Psychoanalytic Society in Vienna in 1908 included people like Max Kahane, Stekel, Rudolf Reitler, Alfred Adler, and of course Sigmund Freud.[53]
Yet Freud, for fear that this would provoke anti-Jewish backlash, distanced himself in public from psychoanalysis as a Jewish science[54] and even admitted that what Stekel was promoting was sexual perversion.[55]
Yet Freud knew that he too was promoting the destruction of sexual taboos, most particularly in his Three Essays on Sexuality, implying things such as perversion is just a different form of sexuality. He supported this sexual calculus by saying that all mankind at some point desire some form of sexual perversion.[56]
With this sexual revolution taking place, the Weimar Republic was basically establishing reasons for Nazi Germany:
gros
George Grosz
“The numerous copies in multiple editions of [Psychopathia Sexualis and Sexual Aberrations] revealed an unintended secondary readership: other perverts. The salacious case histories of sadists, fetishists, Algolagnists, flagellants, and the like, formed a novel province in Weimar pornography.
“Under the guise of psychological research, graphic photographs and illustrations were added to still other strange biographical confessions and fantasies. Berliners seeking stronger erotic sensations and instruction for weird sex scenarios merely had to peruse Galante journals for the current ‘scientific’ offerings. Virtually every deviant practice had a layman’s society and private publishing arm.
“One ‘physician,’ Ernst Schertel, headed a hypnotic ‘Dream theater’ and several book clubs devoted to whipping and buttock fetishism.
“Schertel’s serialized periodicals explored the dark fantasy games and dramatics of animal lovers, worshippers of obese Dominas, sadistic teachers, bare-hand flagellants, incestuous necklas fetishists, urine drinkers, bondage freaks, high-heel stompers…
“German authorities attempted to shut down his Parthenon-Verlag in 1931 and Wilhelm Reich publicly opposed the perverse Dream Theater. But Schertel, working under foreign pseudonyms like Dr. F. Grandpierre, outwitted them all.”[57]
Of course Gordon plays down the participation of Jews in the business, saying that while the Jews
“dominated certain cultural fields in pre-Nazi Berlin, especially publishing, law, medicine, theatre, graphic art, cinema, music, architecture, and popular entertainment, relatively few Jews were still involved in common prostitution with the exception of two picturesque types: Kupplerinnen (procuresses) and Chontes—zaftig whores from southern Poland.”[58]
It is understandable that Gordon is trying to dismiss a body of scholarship, since that would eventually lead to a reevaluation of at least one reason why Nazi Germany was completely against Jewish revolutionary activity.
Gordon tells us that Wilhelm Reich, another Jewish sexual revolutionary whose work we have repeatedly examined in the past, believed that Hirschfeld’s work would advance the cause of fascism.[59] Gordon also tells us that as soon as Hitler came to power in 1933, “the Institute of Sexology was one of his first targets.”[60]
Nazi Germany quickly placed the graphic paintings of George Grosz, Jankel Adler, Rudolf Bauer, Cesar Klein, Max Pechstein, Ludwig Meidner, Otto Dix, Rudolf Schlichter, among dozens of others, under the heading of “degenerate art” because of their pornographic imageries.
Throughout his own work, Gordon tells us how the Weimar Republic sought to refashion Germany through sexual revolution. He argues,
“Prostitution lost its exact meaning when tens of thousands were involved in complex sex attachments, all of a commercial nature. The vaguely Wilhelmian underpinning of middle-class Berlin slowly cracked and, over time, collapsed.
“Venereal disease, not flesh-peddling, threatened the immediate well-being of the capital. Syphilis and gonorrhea spread at an alarming rate. The city fathers, once proud watchdogs of the moral code, turned to Berlin’s public officials and social workers for help…
“Public and habitual masturbation, manifestations of shell-shock, grew to epic proportions, shaking morals as well as becoming an embarrassing disciplinary problem. In the countryside, the brutal corralling and rape of foreign women, usually peasant girls, by German recruits was reported with some frequency in the early dispatches…
Roman-style orgies became synonymous with Etappe life…Sex, the historical lubricant for rallying a nation to armed conflict, was destroying the Kaiser’s war. “A dizzying panic overtook Berlin in October 1919. Not since Paris in the 1860s had a European city experienced the Edenic flush of total erotic freedom.
“With prostitution and all-night dancing already accepted features of contemporary Berlin life, what else could be added. Drugs and over-the-counter pornography appeared first…
“The most sought-after pornographic postcards and films had been imported from Paris and Budapest before the war. Now Berlin was patriotically producing its own brands in oversized graphic portfolios, ‘bachelor’ Galante magazines, photo-sheets, and smokers…
“The sweet qualities of Gallic porno were supplanted in Berlin studios by the psychopathic scenarios from Krafft-Ebing. Forced, intergenerational, scatological, and obsessive fetish sex prevailed…The distinct erotica of Berlin was sold in specialized bookstores and here and there on the street…
“Wild sex and all-night antics could be made anywhere. In private flats, hotel rooms, and rented halls, drug parties and nude ‘Beauty Evenings’ were constantly announced and held.
“A gala atmosphere enveloped 1919 and 1920…In postwar Paris, a traveler could engage the services of a streetwalker for five or six dollars; but during the inflation in Berlin, five dollars could buy a month’s worth of carnal delights…Sex was everywhere and obtainable on the cheap…
“Child prostitution was a searing social issue long before and after the inflation era. It involved both female and male children, sex-workers’ progeny, runaways, and troublesome adolescents. There seemed to be almost no bottom age for those seeking physical companionship with children. And virtually no end to willing girls and boys.”[61]

What was even more troublesome during the Weimar era was that sexual magic was used as a form of revival; it was viewed as a form of religion and prayer.[62] Gordon states that sex magic was used as a
“bodily manifestation of lost esoteric wisdom, techniques of Gnostic faith, flipped transmogrifications of flesh, even divine rungs for ultimate human salvation…Sexuality was the fuse and hidden spring of Weimar Germany’s newest dogmas.”[63]
The early part of Europe in the twentieth century was affected by the revival of occultism, with many occult groups and fringe movements springing up in order to revive old sexual practices and rituals. Occult groups seeking sexual magic were ubiquitous.[64] A year before Hitler came to power,
“Berlin alone supported the flashy productions, seances, and publications of 20,000 itinerant telepathists, wonder-working healers, palm readers, storefront clairvoyants, Hollow-Earth adherents, alchemists, stage mesmerists, doomsday prophets, Gypsy-clad fortunetellers, and trans-performers.”[65]
It must also remembered that it was a time where black magicians such as Aleister Crowley roamed Europe with their sexual rituals in order to gain entrance into what Crowley would later refer to as the New Aeon.[66] It has been argued by some that Crowley was widely involved in the sex industry in the Weimar Republic.[67]
All of these satanic sex ceremonies were done as a form of blasphemy in Berlin, where some of the participants also took drugs in order to enhance their sexual magic.[68] In Gordon’s words, there were “dionysian-like festivities,” where hymns to Pan were chanted and a goat was sacrificed to begin the sexual ceremony.[69] Scholar John Alexander Williams tells us that
“By 1930 an estimated one hundred thousand people took part in organizations that were either dedicated wholeheartedly to nudism or practiced it regularly. The movement of some eighty thousand hard-core nudists also became more ideologically diverse, splitting into bourgeois and socialist sectors. An umbrella organization for bourgeois nudists, the Reich Federation for Free Body Culture, was founded in Leipzig in 1924.”[70]
Yet by 1932, the power of sexual eroticism began to decline during the rise of Nazi Germany—most pornographic publications were banned and nudist clinics such as Koch’s were shut down.[71]
By 1933, Hirschfeld’s Institute of Sexology was ransacked and vandalized by SA-men and students. Archival files were destroyed, and thousands of books and manuscripts were burned.[72] In Gordon’s own words:
“Berlin’s sex industry contracted and nearly disappeared throughout the summer months of 1933.”[73]

harvestWhat we are seeing here is that without Jewish revolutionary movements such as Bolshevism and the sexual decadence of the Weimar Republic, there probably wouldn’t be Nazi Germany. As a corollary, to say that Nazi Germany had nothing to do with Jewish behavior is a complete denial of history—and a thesis that has become a standard for many Jewish historians.
Goldhagen in particular does not want to address these serious issues and leave them out of his book precisely because that would lead him to historical suicide. He writes that “anti-Semitism springs from the bosom of the culture of the anti-Semites and not from the character of Jews’ actions…”[74]
Here we go again. Anti-semitism, anti-Semitism, and anti-Semitism. You say something that Goldhagen or the rabbis do not like? Well, you know what you are.  You know you’ve got anti-Semitism in your DNA.[75]
Paul Austin of the neocon flagship the American Thinker implies that you’ve got anti-Semitic meme running through your veins.[76] And you’ve inherited from the Nazis. Listen to this report from the Jerusalem Post:
“European attempts to ban circumcision and ritual slaughter are outright antisemitism, Russian Chief Rabbi Berel Lazar stated Monday evening. Addressing a conference organized by the Rabbinical Center of Europe, the Chabad hasid blasted efforts to legally proscribe Jewish practices as continuing the work of the Nazis using different methods.”[77]
To return to Goldhagen, one needn’t be a historian or scholar to see that his argument here is generally dumb. If Goldhagen’s statement here is true, that what he calls anti-Semitism has nothing to do with Jewish behaviors and has everything to do with people hating Jews, who was responsible for the Bolshevik Revolution? Hitler?
To whom did Winston Churchill address his essay “Zionism vs. Bolshevism: The Struggle for the Soul of the Jewish People”? What was Alexander Solzhenitsyn thinking when he wrote Two Hundred Years Together? What was going through Robert Conquest’s head when he wrote The Harvest of Sorrow: Soviet Collectivization and the Terror-Famine?
More recently, who took America to Iraq? Who said “Fuck the E.U”? Who supported neo-Nazis in Ukraine?[78] Who is currently looting Ukraine? Who spent seven decades collaborating with Nazis?
Who is saying that Vladimir Putin is the new Hitler? Who is using every strike of pen to say that Russia is basically a rotten place to live in?[79] Who is praising the Goyim such as Condoleezza Rice for deconstructing Russia?
Who is pushing America to take serious and grave actions against Russia? Who is still invading your privacy through the NSA—with your own money? Who is using your money to create terrorism around the globe? Who sexually and brutally tortured Iraqi prisoners through the CIA, which misled the government and the public?[80]
Who is demolishing Palestinian mosques and medical centers at this present moment? Who has been dominating U.S. politics to the point that Republican hopefuls for 2016 have to literally “woo Jewish donors”?[81]
Surely the Goldhagen thesis has been weighted and found wanting. Currently, even the Associated Press is saying that “As recently as the 1970s, Baghdad was lauded as a model city in the Arab world. But now, after decades of seemingly endless conflict, it is the world’s worst city….
“Residents of Baghdad contend with near-daily attacks, a lack of electricity and clean water, poor sewerage and drainage systems, rampant corruption, regular gridlock, high unemployment and a myriad of other problems.”
J. J. Goldberg of the Jewish Daily Forward is saying the same thing, that the invasion has literally destroyed Iraq.[82] And the neocons knew very well that an invasion of Iraq would literally destroy the country.
Political science professor Stephen Zunes declared that people like Richard Perle, David Wurmser, Douglas Feith, among others, knew that the war would actually rip the country apart. Last month alone, almost two thousand people lost their lives in Iraq.

hitlerIt should be clear by now that one cannot examine Nazi Germany through the parameters of the Holocaust establishment, precisely because they do not want to examine why Hitler actually moved to different directions.
One has to go beyond the Holocaust establishment in order to provide a deep psychology of Nazi Germany—and one historian who has done this in an indirect manner quite well in recent time is R. H. S. Stolfi. (I would highly recommend his book.)
As we shall see, Hitler moved from deep-seated wrath to actions taken against what he called “intentional acts.” He said, “I had now no more hesitation about bringing the Jewish problem to light in all its details. No. Henceforth I was determined to do so.”[83]
By the summer of 1933, “Berlin’s sex industry” almost disappeared, and by the spring of 1934, approximately 20 brothels were left in Berlin.[84] In 1900, Berlin was called “contemporary Babylon and Nineveh” by some observers.[85] In fact, Berlin was commonly named “the Whore of Babylon.”[86]
After the rise of the Third Reich, sexual decadence plummeted, and by this time Judea has already declared war on Germany. We will continue to examine these extremely complex issues in the next article.


[1] Thomas Elsaeser, German Cinema: Terror and Trauma—Cultural Memory since 1945 (New York: Routledge, 2014), 61.
[2] Gordon, The “Jewish Question,” 73.
[3] Ibid., 74.
[4] Ibid., 52.
[5] Ibid.
[6] Ibid.
[7] Ibid., 52, 54.
[8] Martin Bernal, Black Athena, Vol. I (New Brunswick: Rutgers University Press2003), 387.
[9] Gordon, The “Jewish Question”, 96-97.
[10] Lucy S. Dawidowicz, The War Against the Jews (New York: Bantam, 1986), 7.
[11] Adolf Hitler, Mein Kampf (New York: Hurst & Blackett, 1942), 42.
[12] Ibid., 42-43.
[13] Stefan Andriopoulos, “Suggestion, Hypnosis, and Crime: Robert Wiene’s The Cabinet of Dr. Caligari (1920),” ),” Isenberg, ed., Weimar Cinema: An Essential Guide to Classic Films of the Era (New York: Columbia University Press, 2009), chapter 1.
[14] Richard M. McCormick, “Coming Out of the Uniform: Political and Sexual Emancipation in Leontine Sagan’s Madchen in Uniform (1931),” Isenberg, ed., Weimar Cinema: An Essential Guide to Classic Films of the Era (New York: Columbia University Press, 2009), 271.
[15] Richard M. McCormick, “Coming Out of the Uniform: Political and Sexual Emancipation in Leontine Sagan’s Madchen in Uniform (1931),” Isenberg, ed., Weimar Cinema: An Essential Guide to Classic Films of the Era (New York: Columbia University Press, 2009), 271.
[16] Ibid., 272.
[17] Paul Johnson, Modern Times: The World from the Twenties to the Nineties (New York: HarperCollins, 1983), 114.
[18] McCormick, “Coming Out of the Uniform,” Weimar Cinema, 273.
[19] Lotte H. Eisner, The Haunted Screen: Expressionism in the German Cinema and the Influence of Max Reinhardt(Berkeley:  University of California Press, 2008), 40.
[20] Eric D. Weitz, Weimar Germany: Promise and Tragedy (Princeton: Princeton University Press, 2009), 250.
[21] Johnson, A History of the Jews, 479.
[22] Janet Ward, Weimar Surfaces: Urban Visual Culture in 1920s Germany (Berkeley: University of California Press, 2001), 142.
[23] Hitler, Mein Kampf, 43.
[24] Ibid., 42-43.
[25] Ibid., 43.
[26] See for example Edward Bristow, Prostitution and Prejudice: The Jewish Fight Against White Slavery (New York: Schocken, 1983).
[27] See for example Ralf Dose, Magnus Hirschfeld: The Origins of the Gay Liberation Movement (New York: Monthly Review Press, 2014).
[28] Mel Gordon, Voluptuous Panic: The Erotic World of Weimar Berlin (San Francisco: Feral House, 2006), 153.
[29] Ibid.
[30] Ibid., 153-154.
[31] Elena Mancini, Magnus Hirschfeld and the Quest for Sexual Freedom: A History of the First International Sexual Freedom  Movement (New York: Palgrave, 2010), 13.
[32] See Magnus Hirschfeld, The Homosexuality of Men and Women (New York: Prometheus Books, 2000).
[33] Gordon, Voluptuous Panic, 153-163.
[34] Ibid., 164.
[35] Johnson, Modern Times, 115.
[36] Gordon, Voluptuous Panic, 164.
[37] Ibid., 165-166.
[38] Ibid., 164.
[39] Ibid., 165.
[40] Jones, Monsters from the ID, 141-142.
[41] Ibid., 142.
[42] Otto Friedrich, Before the Deluge: A Portrait of Berlin in the 1920s (New York: Harper Perennial, 1995), 233.
[43] See Mary Fulbrook, A History of Germany, 1918-2008: The Divided Nation (Malden, MA: Blackwell, 2009); Detlev J. K. Peukert, The Weimar Republic (New York: Hill & Wang, 1989); Peter Gay, The Weimar Republic: The Outsider as Insider(New York: W. W. Norton, 2001).
[44] Ibid., 171-183.
[45] E. Michael Jones, Monsters from the ID: The Rise of Horror in Fiction and Film (Dallas: Spence Publishing Co., 2000), 134; also Paul Johnson, Modern Times: The World from the Twenties to the Eighties (New York: Harper & Row, 1983), 136-137.
[46] Ibid., 134.
[47] Gordon, Voluptuous Panic, 1, 2.
[48] Ibid., 8.
[49] Ibid., 186.
[50] Ernest Jones, The Life and Work of Sigmund Freud (New York: Basic Books, 1953), 312, 420
[51] Peter Gay, Freud: A Life for our Time (New York: W. W. Norton, 1998), 114, 173.
[52] Ibid., 173.
[53] Ibid., 174.
[54] See Jay Geller, “Freud, Bluher, and the Secessio Inversa,” Daniel Boyarin, Daniel Itzkovitz, and Ann Pellegrini, ed.,Queer Theory and the Jewish Question (New York: Columbia University Press, 2003), 93.
[55] Gay, Freud, 187.
[56] Geller, “Freud, Bluher, and the Secessio Inversa,” Queer Theory, 95.
[57] Gordon, Voluptuous Panic, 186, 188.
[58] Ibid., 41.
[59] Ibid., 168.
[60] Ibid., 169.
[61] Ibid., 15-16, 17, 20, 21, 22, 24, 25, 44.
[62] Ibid., 193-194, 195-213.
[63] Ibid., 194.
[64] Ibid., 199-227.
[65] Ibid., 195.
[66] For a history of sexual magic in the twentieth century, see for example Hugh B. Urban, Magia Sexualis: Sex, Magic, and Liberation in Modern Western Esotericism (Berkley: University of California Press, 2006).
[67] Tobias Churton, Aleister Crowley: The Beast in Berlin: Art, Sex, and Magick in the Weimar Republic (Rochester, VT: Inner Traditions, 2014), forthcoming.
[68] Gordon, Voluptuous Panic, 199-204.
[69] Ibid., 202-203.
[70] John Alexander Williams, Turning to Nature in Germany: Hiking, Nudism, and Conservation, 1900-1940 (Stanford: Stanford University Press, 2007), 27.
[71] Gordon, Voluptuous Panic,., 249.
[72] Ibid., 250.
[73] Ibid., 252.
[74] Daniel Jonah Goldhagen, Hitler’s Willing Executioners: Ordinary Germans and the Holocaust (New York: Alfred A. Knopf, 1996), 39-40.
[75] Yossi Lempkowicz, “‘Anti-Semitism is Part of Europe’s DNA,’ Brussels Conference is Told,” European Jewish Press, September 5, 2012.
[76] Paul Austin Murphy, “Memes about Jews,” American Thinker, March 30, 2014.
[77] Sam Sokol, “Russian Chief Rabbi Calls Circumcision Opponents Anti-Semites,” Jerusalem Post, March 24, 2014.
[78] For a recent development, see Tariq Ali, “How Vladimir Putin Became Evil,” Guardian, March 28, 2014.
[79] Sergey Maidukov, “The Enigmatic ‘Russian Soul,’” American Thinker, March 28, 2014.
[80] Greg Miller, Adam Goldman and Ellen Nakashima, “CIA Misled on Interrogation Program, Senate Report Says,”Washington Post, March 31, 2014.
[81] Maeve Reston, “2016 Republican Hopefuls Hope to Woo Jewish Donors,” LA Times, March 29, 2014; see also Paul R. Pillar, “The Sheldon Primary,” National Interest, March 26, 2014; Anthony Weiss, “In Vegas, GOP Jews Focus on Israel, While Contenders Focus on Adelson,” Jewish Telegraphic Agency, March 31, 2014.
[82] J. J. Goldberg, “Baghdad Ranked ‘Worst City in World’ to Live In,” Jewish Daily Forward, March 23, 2014.
[83] Hitler, Mein Kampf, 43.
[84] Gordon, Voluptuous Panic, 252.
[85] Cited in David Clay Large, Berlin (New York: Basic Books, 2000), 93.
[86] Jill Suzanne Smith, Berlin Coquette: Prostitution and the New German Woman, 1890-1933 (Ithaca: Cornell University Press, 2013), 3, 4, 7, 142. Smith of course does not like the word, even though she implies throughout her book that the sexual decadence in Berlin was quite rampant.