National Alliance Review of A People
That Shall Dwell Alone
Two Lessons in Racial Survival
National Vanguard Magazine -- Number 117 (March-April 1997)
The last fifteen years have seen the re-emergence
of academic studies which apply evolutionary theory to the understanding
of human behavior. For the most part, interpretations derived
from such studies have emphasized the importance of natural selection
at the level of the individual or the gene, not the group. They
have continued to conceptualize individuals as free agents, whose
group membership is nothing more than an expression of self-interest
Recently, however, developments in genetic science
and population biology have enabled Darwinian biological theory
to be extended logically to show that human society exists not
as a collection of selfish individuals with selfish genes, but
as a collection of selfish groups with selfish gene pools. Genetically
controlled behavior is increasingly recognized to be conditioned
not only by its effect on the fitness of the individual, but also
by its effect on the inclusive fitness of the genetic kinship
group. Thus, using fresh scientific evidence academics such as
J. Phillipe Rushton at Western Ontario University have taken the
lead in showing that human behavior can be properly understood
only by recognizing the existence in the world of genetically
different human racial groups, analogous to separate species,
which live and act in direct competition with each other.
Kevin MacDonald's book A People That Shall Dwell
Alone: Judaism as a Group Evolutionary Strategy (Praeger, 1994)
extends this approach into the most controversial of areas by
putting forward a convincing explanation for the existence and
survival of the Jews from the perspective of modern social and
biological science. Most previous accounts of Jewish history must
be dismissed as being distorted by extreme subjectivity. MacDonald's
book in contrast stands, in both intent and effect, as a successor
to the late-19th-century effort of writers such as Houston Stewart
Chamberlain to develop a
Wissenschaft des Judentums .
MacDonald's major theme is that Judaism as a
religion has never existed as an end in itself and that the Jews
are much more than a religious group. He shows that Judaism was
formulated as a weapon in a Jewish biological survival strategy
which aimed to ensure the segregation of the Jewish gene pool
from those of surrounding Gentile societies. This thesis, he asserts,
is suggested by the substantial evidence from modern studies revealing
the major genetic differences which exist today between Jewish
and Gentile populations. These show that Jews have not only remained
genetically distinct from the groups which they have lived among
for centuries, but that Jewish populations in widely separated
areas have significantly more genetic commonality than they have
with their respective Gentile host populations.
Eastern European Jews, for example, are far more
genetically similar to North African and Middle Eastern Jews than
to non-Jewish eastern Europeans, while Jews in Russia are six
times more genetically distinct from Russians than Russians are
from Germans. MacDonald also reveals that although there are some
slight differences between Ashkenazic (eastern European) and Sephardic
(Mediterranean) Jews, all the Jewish populations of the world
essentially constitute a single genetic population.
MacDonald's argument is that Jewish genetic separation
has its origins in the proactive implementation of Jewish Old
Testament racial ideology during the very early stages of the
Diaspora, not as a subsequent defensive reaction to Gentile society.
As described in the books of Numbers, Deuteronomy, and Joshua,
Jews always have preferred to commit genocide rather than to permit
intermarriage and genetic mixture with the host population. And
the Jewish god is a specifically tribal god--rather than the universal
deity of the Christians--designed first and foremost to maintain
and promote Jewish racial integrity. The Hebrew history of the
Old Testament dictates, in fact, that all of Israel's misfortunes
arose from rejecting Yahweh (Jehovah) through racial mixing. As
MacDonald states: "God is simply another way of denoting an endogamous
unitary ethnic group, representing a racially pure Jewish gene
The ferocity of the racial hatred which Jews
have traditionally directed toward Gentiles thus has the evolutionary
purpose of maintaining the separateness of the Jewish gene pool.
This has been manifested in a variety of cultural practices, religious
beliefs, mannerisms, and occupational peculiarities. And it has
resulted in definite psychological and physical differences between
Jews and Gentiles. The physical ideal for the Jewish adult, for
example, was to be thin and pale; children were even scolded if
they developed a physically strong, ruddy appearance.
The Jews' genetic evolutionary strategy also
accounts for the importance of kin-based cooperation and ingroup
altruism within Judaism which has been crucial not just in maintaining
Jewish cohesion, but in leading to intense resource competition
and hostility against Gentiles. In seeking to support this argument,
MacDonald quotes figures which highlight the highly disproportionate
influence of Jews in areas such as retail, law, banking, and the
media in pre-1933 German society. In Berlin in 1930, 80% of theater
directors were Jews, and Jews wrote 75% of the plays produced
in these theaters, while they also edited the leading newspapers
and were overrepresented among journalists.
MacDonald's implication from this is clear: in
seeking to implement their group evolutionary strategy Jews have
chosen to engage in certain activities and occupations which have
naturally involved the exploitation of the non-Jewish population.
This, in turn, has usually resulted in a natural, defensive reaction
on the part of Gentile society. Jews themselves, therefore, have
been responsible for developing "anti-Semitism," which, in fact,
already exists in the Jews' imagination long before it exists
in the hearts and minds of their Gentile hosts.
MacDonald's main hypothesis is actually confirmed
by another recent book on Jewish history, which, superficially
at least, deals with the subject from a very different perspective.
Written by Rabbi Dan Cohn-Sherbok, The Crucified Jew: Twenty Centuries
of Christian Anti-Semitism (Harper Collins, 1992) provides us
with a specific example of Judaism as a group evolutionary strategy,
and an obvious example of what MacDonald refers to as the extreme
subjectivity of existing Jewish histories.
The declared aim of Cohn-Sherbok's book is to
highlight two millennia of "underlying Christian hostility to
Judaism and the Jewish people," although it is clear that for
"Christian" anti-Semitism, what is really meant is White anti-Semitism.
Indeed, the first chapter is devoted to the pagan anti-Semitism
of the ancient Greeks, and this then follows through the National
Socialist period in Germany and up to the present day.
The book is a typical Jewish propaganda piece,
full of half-truths and blatant distortions. It tells the same
old, worn-out story of the poor, innocent Jews being picked on
and persecuted by the nasty Gentiles in various countries for
no other reason than they just happened to be poor, innocent Jews.
Whether describing their expulsion by the English in 1290, the
Germans in 1298, the French in 1306, the Lithuanians in 1395,
the Austrians in 1421, the Spanish in 1492, or the Portuguese
in 1497, Cohn-Sherbok displays not a whiff of objectivity, humility,
or self-criticism. There is just one absolute truth: the Gentiles
were wrong and evil, the Jews right and good.
With MacDonald's theory in mind, however, such
extreme Jewish subjectivity appears perfectly natural and logical.
The Jews really believe that this is the truth because it is their
truth, and the only one that matters from their own evolutionary
perspective. In this sense, Cohn-Sherbok's The Crucified Jew can
be seen to be primarily aimed at his fellow Jews, with the intention
of countering any tendency which they might have to get along
with their Gentile hosts by reciting all the past wrongs the Gentile
world supposedly has inflicted upon them. According to Cohn-Sherbok,
all Gentiles, regardless of nationality or religion, hate Jews.
Jews, therefore, must unite together and isolate themselves as
a method of self-preservation.
This further establishes the fact that the endless
series of persecution cycles, which has been the outstanding feature
of Jewish history, has actually been essential for Jewish survival
and incited by them for that very reason. Cohn-Sherbok admits,
for example, that the Roman destruction of Jerusalem and the Temple
actually proved beneficial in enabling the Pharisees to create
a framework for Jewish survival in the Diaspora. This freed the
Jews from previous institutions and political boundaries and enabled
them to become a universal people with a transportable heritage.
And, of course, the experience also provided them with another
useful, unifying grudge against the Gentile world.
Using MacDonald's theory, we see how this consistent
process of Jew-inspired "anti-Semitism" has actually served the
Jews doubly well. Not only has it been invaluable in maintaining
the Jewish racial consciousness and preventing genetic assimilation,
but it has actually served a definite eugenic purpose by regularly
eradicating from the Jewish stock the least fit individuals: that
is, the ones who get caught by the enraged Gentiles, while the
smarter and quicker ones get away.
MacDonald confirms that the Jews have been long-standing
and committed practitioners of racial purity through eugenics,
and that they have practiced discrimination against poorer and
less fit Jews "as a function of genetic distance," particularly
in times of economic and demographic crisis. Intriguingly, he
also suggests that Jewish eugenic practices have extended to Jews
"stealing" selected genes from Gentiles. These genes are then
submerged into the Jewish gene pool, so strengthening the Jewish
Just as alarming, MacDonald raises the possibility
that Jews also have evolved certain genes which have naturally
promoted phenotypic similarity with the host Gentile population.
This effect, he believes, could have been amplified via natural
selection within Jewish populations without affecting the large
overall genetic distance between Jewish and Gentile gene pools.
Just as distinct species of butterflies can adapt themselves to
resemble each other, so Jewish sexual selection behavior ensures
some physical resemblance with the host population, such as in
eye and hair color. In effect, this amounts to genetic deception
tactics as part of the Jewish evolutionary survival mechanism.
This factor is also reflected in the nature of
Jewish intelligence. Jewish children's verbal IQ is considerably
higher than their performance IQ, with visual-spatial reasoning
being greater among Gentile children, especially those of northern
European ancestry. This would again suggest an evolutionary preoccupation
with outward display, which, as MacDonald points out, is reflected
in the lack of Jewish original thinkers and inventors. Jewish
economic activity has tended not to be characterized by technological
innovation related to mechanical abilities, but by economic "mediation"
in the form of importing and exporting goods, and by commercial
flair. In 19th-century Germany, for example, the inventors of
new technology--such as Rudolf Diesel and Werner von Siemens--were
predominantly Gentiles, while several Jewish fortunes in technical
areas--such as those of Ludwig Loewe and Emil Rathenau--were made
by importing technology that originated elsewhere and were dependent
on capitalization provided by Jewish private banks.
And, of course, a preoccupation with outward
display is certainly reflected in the traditional Jewish tactic
of deception. MacDonald notes that Jews retained their genetic
and cultural separateness for centuries while living a double
life as crypto-Jews in Spain, Portugal, and parts of Hispanic
America, and that after the Enlightenment Jews were effectively
living double lives, outwardly giving loyalty to a particular
state, while privately retaining loyalty only to their race.
This thesis is supported by Cohn-Sherbok in The
Crucified Jew. He admits that Jews have consistently pretended
to be Christian or different from other Jews while secretly remaining
Jews and retaining loyalty only to the Jewish race in order to
gain advantages over the Gentile population. He confirms that
a considerable number of Jews in Europe adopted the Christian
faith purely to secure social and professional advancement. The
poet Heinrich Heine (1826-1884), for example, converted from Judaism
purely to register as a Hamburg lawyer and to gain an "admission
ticket to European culture." Benjamin Disraeli, Queen Victoria's
baptized Jewish prime minister, is also cited as another successful
example of a Jew superficially becoming part of Gentile society
to achieve certain benefits, while secretlyremaining a Jew.
Such realities may help us realize that when
some Jews profess to be on our side and in apparent opposition
to other Jews on issues such as gun control, they may very well
be just employing the deception tactics which are natural to the
evolutionary survival of their race. So when judging Jews--all
Jews--we should pay less attention to what they say and more to
what they do. We should stop trying to puzzle out their motives
as individuals and should judge them on the basis of the effect
which their presence as a group has had on us as a people.
Significantly, this is something which MacDonald
himself refrains from doing. Apart fromsome tantalizing hints
(for example, his note that Jews long have been disproportionately
involved in destructive economic activity, such as bank failures,
large-scale fraud, and stock market panics, which have resulted
in the massive transfer of wealth from the Gentile
community to the Jewish community) he completely ignores the other
major pillar of the Jews' group evolutionary strategy: namely,
the purposeful disruption of Gentile society.
While MacDonald cites statistics to highlight
the current "Jewish overrepresenation" in all sections of the
U.S. news and entertainment media and notes that American Jews
have a cultural and intellectual influence far beyond their numbers,
he makes no attempt to point out how the Jews have used their
influence in these spheres to corrupt and weaken Gentile America.
The group evolutionary strategy of the Jews,
unlike like that of other exclusivist groups--the Amish people,
say--has never been based merely on a desire to be racially separate
and genetically distinct. It also has been based consistently
upon a fanatical determination to deny the same things to non-Jews,
along with a compulsion to corrupt and undermine Gentile societies.
Cohn-Sherbok's The Crucified Jew , is in a sense
more balanced than MacDonald's book, in that it displays both
pillars of the Jews' evolutionary strategy: it deliberately incites
anti-Gentilism in its Jewish readers, and at the same time with
its pernicious lies and subterfuge attempts to induce guilt in
Gentile readers and undermine their natural biological defense
Nevertheless, A People That Shall Dwell Alone:
Judaism as a Group Evolutionary Strategy is an extremely significant
book, which gives us an essential understanding of the Jewish
race from a modern scientific perspective. Both it and The Crucified
Jew, in fact, provide us with supremely important lessons on the
fundamentals of racial survival. MacDonald states quite bluntly
that the reason that European peoples such as the Greeks and Romans
perished through genetic mixing was because, unlike the Jews,
they did not consistently practice either racial exclusivity or
genocide against racially alien populations. Cohn-Sherbok unintentionally
reminds us that a race eternally at war with the rest of the world
has a distinct survival advantage over those races with an attitude
of live and let live.
We certainly don't have to think and behave exactly
like Jews in order to survive in this rapidly darkening world,
but we had better at least understand how the Jews think and behave,
draw the proper conclusions from our understanding, and change
our own ways accordingly.
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