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Understanding Jewish Influence II: Zionism and the Internal Dynamics of Judaism
Abstract
The history of Zionism illustrates a dynamic within the Jewish community in which the most radical elements end up pulling the entire community in their direction. Zionism began among the most ethnocentric Eastern European Jews and had explicitly racialist and nationalist overtones. However, Zionism was viewed as dangerous among the wider Jewish community, especially the partially assimilated Jews in Western countries, because it opened Jews up to charges of disloyalty and because the Zionists' open racialism and ethnocentric nationalism conflicted with the assimilationist strategy then dominant among Western Jews. Zionist activists eventually succeeded in making Zionism a mainstream Jewish movement, due in large part to the sheer force of numbers of the Eastern European vanguard. Over time, the more militant, expansionist Zionists (the Jabotinskyists, the Likud Party, fundamentalists, and West Bank settlers) have won the day and have continued to push for territorial expansion within Israel. This has led to conflicts with Palestinians and a widespread belief among Jews that Israel itself is threatened. The result has been a heightened group consciousness among Jews and ultimately support for Zionist extremism among the entire organized American Jewish community.
This chapter reviews the extensive literature on bias in favor of in-groups at the expense of out-groups. We focus on five issues and identify areas for future research: (a) measurement and conceptual issues (especially in-group favoritism vs. out-group derogation, and explicit vs. implicit measures of bias); (b) modern theories of bias highlighting motivational explanations (social identity, optimal distinctiveness, uncertainty reduction, social dominance, terror management); (c) key moderators of bias, especially those that exacerbate bias (identification, group size, status and power, threat, positive-negative asymmetry, personality and individual differences); (d) reduction of bias (individual vs. intergroup approaches, especially models of social categorization); and (e) the link between intergroup bias and more corrosive forms of social hostility.
This study first offers a general outline of Palestinian population growth between 1948 and 1987, and then focuses on the town of Nablus in the early 1950s for a detailed analysis of the economic forces that instigated Palestinian migration to Jordan and the Gulf. The author shows how the recession that struck the Arab oil economics in the early 1980s, by slowing down the migratory movement, shut off the valve that had afforded the Palestinians in the West Bank and Gaza relief from economic pressures. When during those same years the Israeli government instigated a policy of reducing investments in these territories, the Palestinians found themselves in a no-win situation, with their economic plight forming one of the main factors for the eruption of the Intifada in December 1987. Finally, following Iraq's invasion of Kuwait in July 1990, most of the 300 000 or so Palestinians who had been working there left (or were forced to leave) and made their way to Jordan. The author analyses how Jordan, in coping with the pressures, adopted an antinationalist policy despite powerful; political and social forces working against such a programme. Egypt, because of the high rates of natural increases of its population, was confronted sooner than most other Middle Eastern societies with the realities of demographic constraints. Still it was only in the mid-1960s that Nasser adopted a family planning policy, and only 20 yr later did a policy take shape that resolutely sought to reduce fertility rates. The policy produced remarkable results, with a significant decline in the rates of natural incresae being generated without recourse to stick-and-carrot measures.
The purpose of this article is to develop a model of life history theory that
incorporates environmental influences, contextual influences, and heritable
variation. I argue that physically or psychologically stressful environments
delay maturation and the onset of reproductive competence. The
social context is also important, and here I concentrate on the opportunity
for upward social mobility as a contextual influence that results in delaying
reproduction and lowering fertility in the interest of increasing investment
in children. I also review evidence that variation in life history
strategies is influenced by genetic variation as well. Finally, I show that
cultural shifts in the social control of sexual behavior have had differential
effects on individuals predisposed to high- versus low-investment
reproductive strategies.
A study of Judaism from an evolutionary perspective. The author argues that Judaism has grown with an evolutionary strategy characterised by endogamy, resistance to genetic and cultural assimilation, sacrifice between Jews and eugenic practices aimed at high intelligence.
This paper argues that Western cultures have a unique cultural profile compared to other traditional civilizations:
1. The Catholic Church and Christianity.
2. A tendency toward monogamy.
3. A tendency toward simple family structure based on the nuclear family.
4. A greater tendency for marriage to be companionate and based on mutual
affection of the partners.
5. A de-emphasis on extended kinship relationships and its correlative, a relative
lack of ethnocentrism.
6. A tendency toward individualism and all of its implications: individual rights
against the state, representative government, moral universalism, and scienc
Beginning in the ancient world, Jewish populations have repeatedly attained a position of power and influence within Western societies. I will discuss Jewish background traits conducive to influence: ethnocentrism, intelligence and wealth, psychological intensity, aggressiveness, with most of the focus on ethnocentrism. I discuss Jewish ethnocentrism in its historical, anthropological, and evolutionary context and in its relation to three critical psychological processes: moral particularism, self-deception, and the powerful Jewish tendency to coalesce into exclusionary, authoritarian groups under conditions of perceived threat. Jewish populations have always had enormous effects on the societies in which they reside because of several qualities that are central to Judaism as a group evolutionary strategy: First and foremost, Jews are ethnocentric and able to cooperate in highly organized, cohesive, and effective groups. Also important is high intelligence, including the usefulness of intelligence in attaining wealth, prominence in the media, and eminence in the academic world and the legal profession. I will also discuss two other qualities that have received less attention: psychological intensity and aggressiveness. The four background traits of ethnocentrism, intelligence, psychological intensity, and aggressiveness result in Jews being able to produce formidable, effective groups—groups able to have powerful, transformative effects on the peoples they live among. In the modern world, these traits influence the academic world and the world of mainstream and elite media, thus amplifying Jewish effectiveness compared with traditional societies. However, Jews have repeatedly become an elite and powerful group in societies in which they reside in sufficient numbers. It is remarkable that Jews, usually as a tiny minority, have been central to a long list of historical events. Jews were much on the mind of the Church Fathers in the fourth century during the formative years of Christian dominance in the West. Indeed, I have proposed that the powerful anti-Jewish attitudes and legislation of the fourth-century Church must be understood as a defensive reaction against Jewish economic power and enslavement of non-Jews.1 Jews who had nominally converted to Christianity but maintained their ethnic ties in marriage and commerce were the focus of the 250-year Inquisition in Spain, Portugal, and the Spanish colonies in the New World. Fundamentally, the Inquisition should be seen as a defensive reaction to the economic and political domination of these "New Christians."2 Jews have also been central to all the important events of the twentieth century. Jews were a necessary component of the Bolshevik revolution that created the Soviet Union, and they remained an elite group in the Soviet Union until at least the post-World War II era. They were an important focus of National Socialism in Germany, and they have been prime movers of the post-1965 cultural and ethnic revolution in the United States, including the encouragement of massive non-white immigration to countries of European origins.3 In the contemporary world, organized American Jewish lobbying groups and deeply committed Jews in the Bush administration and the media are behind the pro-Israel U.S. foreign policy that is leading to war against virtually the entire Arab world.
With the conversion of Constantine in AD 312, Christianity began a period of political and cultural dominance that it would enjoy until the twentieth century. Jacob Neusner contradicts the prevailing view that following Christianity's ascendancy, Judaism continued to evolve in isolation. He argues that because of the political need to defend its claims to religious authenticity, Judaism was forced to review itself in the context of a triumphant Christianity. The definition of issues long discussed in Judaismâthe meaning of history, the coming of the Messiah, and the political identity of Israelâbecame of immediate and urgent concern to both parties. What emerged was a polemical dialogue between Christian and Jewish teachers that was unprecedented. In a close analysis of texts by the Christian theologians Eusebius, Aphrahat, and Chrysostom, and of central Jewish works such as the Talmud of the Land of Israel, the Genesis Rabbah, and the Leviticus Rabbah, Neusner finds that both religious groups turned to the same corpus of Hebrew scripture to examine the same fundamental issues. Eusebius and Genesis Rabbah both address the issue of history, Chrysostom and the Talmud the issue of the Messiah, and Aphrahat and Leviticus Rabbah the issue of Israel. As Neusner demonstrates, the conclusions drawn shaped the dialogue between the two religions for the rest of their shared history in the West.
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