Biography

TONY MARTIN has taught at Wellesley College, Massachusetts, since 1973. He was tenured in 1975 and has been a full professor of Africana Studies since 1979. Prior to coming to Wellesley he taught at the University of Michigan-Flint, the Cipriani Labour College (Trinidad) and St. Mary's College (Trinidad). He has been a visiting professor at the University of Minnesota, Brandeis University, Brown University and The Colorado College. He also spent a year as an honorary research fellow at the University of the West Indies, Trinidad.

Professor Martin has authored or compiled and edited eleven books, including Literary Garveyism: Garvey, Black Arts and the Harlem Renaissance and the classic study of the Garvey Movement, Race First: the Ideological and Organizational Struggles of Marcus Garvey and the Universal Negro Improvement Association. In 1965 he qualified as a barrister-at-law at the Honourable Society of Gray's Inn (London). He did his M.A. and Ph.D. in history at Michigan State University and the B.Sc. honours degree in economics at the University of Hull (England).

Professor Martin is currently working on biographies of three Caribbean women -- Amy Ashwood Garvey, Audrey Jeffers and Trinidad's Kathleen Davis ("Auntie Kay"). He is also nearing completion of The Afro-Trinidadian: Endangered Species/Oh, What a Nation and a study of European Jewish immigration to Trinidad in the 1930's.


The Secret Relationship Between Blacks and Jews[/i] among my offerings in the school bookstore. The book documents the considerable Jewish involvement in the transatlantic African slave trade, the dissemination of which knowledge they, as Jews, considered an "anti-Semitic" and most "hateful" act.

One hour and ten minutes undercover convinced these three young Jews that I was teaching this book as a legitimate historical work. They seemed to think that it belonged rather in the realm of "hate literature."

There appears to have been some prior collusion between the Hillel students and their adult counterpart, the Anti-Defamation League, for Hillel almost immediately began passing out ADL materials targeting the book. These included, inevitably, an ADL reprint of "Black Demagogues and Pseudo-Scholars" by Harvard University's Henry Louis Gates, Jr., (New York Times, 20 July, 1992), African America's most notorious Judaeophile. In the weeks and months to come, Gates would be quoted in nearly every attack on my use of the book, as proof that "all" respectable, distinguished and right thinking African American scholars condemned it. The Jews unilaterally anointed Gates with the mantle of head African American scholar in charge of Black academia. He became, in their contrived and wishful thinking, the personification of the entire African American community.

The Hillel activists left my class and headed straight for the president, dean and associate dean of the college. They then went to the current chair of my own department, Africana Studies. Like their elders (for example in the American Israel Public Affairs Committee, by whom Hillel operatives are formally trained in the art of deception and dirty tricks), they evinced a bulldog-like instinct for going after the jugular of their intended victims. For the last three decades of Jewish assaults on Black progress, that jugular has usually meant the economic livelihood of Black people.

By the time that four of the Hillel executive and their rabbi director came to see me they had already mobilized those they perceived of as capable of doing me grievous economic harm. Their task was made considerably less arduous by the fact that the dean of the college, incoming acting president, outgoing chair of the board of trustees, incoming chair of the board of trustees, head and deputy head of the student government, most of the faculty holding endowed chairs and a goodly portion of the tenured faculty, not to mention sundry other persons in high positions, were all Jews. The dean of the college is also on the advisory board of the Friends of Wellesley Hillel.


[/font]The Secret Relationship Between Blacks and Jews?"[/i] "I have heard of it," I replied truthfully, "but I have not read it. Funny enough, though, I passed someone selling it on the sidewalk just a few minutes ago." My reading of the book was still a few months into the future, but already I could not fathom what all the fuss was about. "If it is established," I suggested to her, "that white people enslaved Africans, and if Jews were an important part of white society, then why should anyone be upset by a book that illustrates the Jewish role in the slave trade?"

My innocent question now appears to have been imbued with prophetic insight. Or maybe it was simply a case of famous last words. The fact that I cannot remember with precision what her response was, in an otherwise clearly recollected conversation, probably reflects the imprecision of her answer. She could not come up with a coherent rationale for her denunciation of the book. As I reflect in hindsight on that conversation, with the benefit of six months of the Jewish onslaught to guide me, it seems as if the major Jewish agencies issue edicts, as it were. Then the Jewish rank and file simply fall in line. "Theirs not to make reply,/Theirs not to reason why,/ Theirs but to do and die...." The power of the Jewish leadership over their constituency is impressive indeed, the presence of some dissenting voices notwithstanding.

But our conversation was not over yet. It was to take an even more unexpected turn. "Have you heard of the Crown Heights riots?" she enquired, referring to tensions between the Black and Hasidic Jewish communities in Brooklyn, New York. A confrontation had been triggered by the unpunished killing of young Gavin Cato and the maiming of his cousin Angela Cato by a Hasidic vehicle, as the children played on the sidewalk in front of their house. A Jewish student, Yankel Rosenbaum, was killed in the ensuing scuffles. "Yankel Rosenbaum was doing research right here," she said. "He was in here every day, reading the files, just like you. He sat at the same table where we have placed your materials." Even with my own personal Jewish onslaught still many months into the future, this revelation proved a sobering one to me. And as I ponder it with the benefit of a tempestuous hindsight, I wonder what inscrutable fate brought me to this archive, to this conversation, to Yankel Rosenbaum's table, at a time when my authorship of a book called [/font]The Jewish Onslaught would have seemed a bizarre improbability.

I could not know then that I would ere long be plunged into an intense reading of Jewish and Black-Jewish history, covering many lands and historical periods, as I sought to bring to my situation a more wide-ranging perspective. The onslaught of the last six months now threatens to turn me into an expert on Jewish history. For that I must thank the purveyors of intolerance with whom I have had to do battle of late.

What I offer here is an involved yet detached look at the onslaught against me, from my unique vantage point as both intended victim and historian. This is written in the heat of battle. Perhaps time, further study and more reflection may either modify or enrich the analysis offered here. But the immediacy of analysis can only be captured now.

Over the last six months I have been fairly deluged with articles, books, newspaper clippings, letters, unpublished documents and references for further perusal. As if obeying the orders of an unseen force, well-wishers (known and unknown) have seen to it that my crash course in Black-Jewish history should not be wanting in resource materials. Even the senders of hate and hostile mail have fit into the plan, for their clippings have been useful and informative.


Editorial Statement

Barely a week after the publication of The Jewish Onslaught, Wellesley's new president, Diana Chapman Walsh, has taken the extraordinary step of issuing a formal denunciation of the new book. In a December 9, 1993 statement disseminated to all students, faculty, staff, alumnae and "friends of the college" she declares as follows -- "We are profoundly disturbed and saddened by Professor Martin's new book because it gratuitously attacks individuals and groups at Wellesley College through innuendo and the application of racial and religious stereotype."

Due to President Walsh's newness on campus, it can plausibly be surmised that she has relied heavily on the opinions of her advisors. The baleful influence of these shadowy figures is plainly evident in the palpable one-sidedness of the presidential proclamation, in its reliance on sweeping derogatory generalizations and in its inability to support its assertions with documentation of any sort. In all these ways and more the presidential statement is reflective of official and quasi-official approaches of the last twelve months.

Our new president has squandered a golden opportunity to bring fresh leadership and even-handed tolerance to the present controversy.


Martin on the Presidential Denunciation of The Jewish Onslaught

The Jewish Onslaught was published as a response to the unprincipled attacks, defamatory statements, assaults on my livelihood and physical threats directed against me for several months. These emanated principally from the Jewish community and its agents and were triggered by my classroom use of a work detailing Jewish involvement in the African slave trade. In The Jewish Onslaught I sought to put my subjective situation into the context of deteriorating Black-Jewish relations of recent decades. I also attempted to evaluate the tactics used against me in the context of the well-documented dirty tricks that the Jewish groups have used against me in the context of the well-documented dirty tricks that the Jewish groups have used against Andrew Young, Jesse Jackson, David Dinkins, Minister Louis Farrakhan, Len Jeffries, Black parents in Ocean Hill-Brownsville (Brooklyn) and any number of Euro-American individuals and organizations.

The Jewish Onslaught is a book of analysis supported by normal scholarly documentation. There is not a single "stereoptype" or generalization in it that is not buttressed by evidence, either from my personal experience of the last year or from the historical record. I challenge President Walsh to move from her broad derogatory generalizations to specific instances to prove otherwise.

President Walsh, like many of the Jewish spokespersons, has a problem with my "recurrent" and allegedly "gratuitous" utilization of "racial or religious identification of individuals...." This is her way of saying that Black people are not allowed to respond to Jews as Jews. Even after being attacked primarily by the Hillel Foundation, American Jewish Committee, Anti-Defamation League, American Jewish Congress, Jewish Community Relations Council and every Jewish newspaper and spokesperson for miles around, I am supposed to maintain the fiction that the onslaught against me is ethnically and religiously indeterminate.

A recent article in Black Books Bulletin mentions over twenty books on Black-Jewish relations in the personal library of its author. The author is aware of only two books by Blacks on the subject. If President Walsh (and the Jewish community) are to have their way, then this will forever remain a one-way discourse. I therefore ask again, as I asked in The Jewish Onslaught, "What makes Jews so special? By what dispensation in Adam's will do they enjoy monopolistic privileges over a debate that concerns Blacks as well as Jews? Who has placed them beyond the reach of scholarly enquiry and ethnic identification?"

President Walsh claims that The Jewish Onslaught "violates the basic principles" of, among other things, the "norms of civil discourse." Yet, in her zeal to uncover "innuendo" in my work she seems to have missed the blatant lack of civility in the many articles attacking me. Is she not aware of Professor Marcellus Andrews' Wellesley News reference to me as a "racist Pied Piper?" Did no one show her his description of Wellesley's Black women as "intellectually weak and morally lazy?" Did Mary Lefkowitz, Mellon Professor in the Humanities, neglect to send President Walsh a complimentary copy of her article in Measure (No. 118, September/October 1993), wherein she maliciously and scurrilously alleged that I called a student "a white ****ing bitch?" Lefkowitz alleged further that "The young woman fell down as a result of his onslaught and Martin bent over to continue his rage at her." Did President Walsh not see, in her reading of The Jewish Onslaught, the text of a racist cartoon by a Wellesley alumna in the Boston Jewish Times? The cartoonist designated Black women as "Ms. Washington" (no different than the "Hymietown" remark that Jews claimed to be so scandalized by) and seemed to suggest that Black students be taught from the works of segregationists, Ku Kluxers and pseudo-scientific racists. Did President Walsh not read the Jewish hate mail reproduced in The Jewish Onslaught ? "I hate ******s to my very bone marrow," ran a typical sentence. "Not all Jews debate apes. Some of us want them all to die." I have been a veritable oasis of civility in the present debate.

I agree with Justice Holmes, as quoted by President Walsh -- "The best test of truth is the power of the thought to get itself accepted in the competition of the market." The Jewish onslaught has consistently striven to stifle the "competition of the market" by its defamatory rantings and its demands for my dismissal. The present presidential proclamation regrettably ranges itself alongside this ignoble campaign.

But "the competition of the market" has yet managed to assert itself, as can be seen in the steadily shifting positions of the onslaught. From an initial denial that Jews had any role in African slavery at all, there slowly emerged a reluctant admission of minor and peripheral involvement. As the debate intensified and the Jewish denial of the undeniable threatened to expose its adherents to ridicule, the Washington Post (first among major newspapers, to the best of my knowledge), was finally permitted to admit the full extent of Jewish culpability. In a carefully staged (and not at all pro-Black article) of October 17, 1993 the deniers of Jewish involvement in the African holocaust were shown to be as wrong as they could be.

The present controversy demands honest dialogue, not crude attempts at demonization. If President Walsh desires to extricate herself from the hole into which she has fallen, let her collaborate with me (and with interested students), on the convening at Wellesley College of a serious scholarly conference on the role of Jews in the African slave trade. She can invite Skip Gates, Cornel West and anyone else acceptable to the Jewish establishment to argue their case. I will nominate an equal number of scholars to defend the perspective which I endorse. The spirit of Justice Holmes will be lifted.

As my mother used to say, "One hand can't clap." As Ray Charles was wont to soulfully sing, "It takes two to tango."


The Jewish Onslaughtexamines the role of organized Jewry in a slanderous attack on Afrocentricity, was unharmed and not present during the April 21 incident.

A "profusely sweating" Alexander Nechaevsky, 34, told campus police that after viewing a televised lecture by Dr. Martin he found him to be "rude and a racist" and came to "confront" him about his views. In the lecture Martin outlined the Jewish origin of the Hamitic Myth which claims that Black humans are cursed black by God and which provided justification for the African slave trade.

Nechaevsky ranted that "he was not a Jewish wimp and that he was from Russia where they know how to handle things." He then conversed at length with a Jewish professor who has led the campus onslaught against Martin.

Martin said that he is not surprised at the attack. "Part of the Jewish onslaught against Black thinkers is to create an atmosphere of intolerance which leads to violent confrontations."

Police ejected Nechaevsky and banned him from Wellesley College property. Later, Martin's office received telephone threats saying that "Tony Martin better watch his step."

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[align=center]Jews and the Black Holocaust[/align]
[align=center]What are the Issues?[/align]
[align=left]Blacks and Jews have been involved in a re-evaluation of their current and historical relationship. Events of the past several months have raised both tensions and the level of rhetoric coming from all sides. The Secret Relationship Between Blacks and Jews is a historical accounting of the part of the relationship that has been ignored by both Blacks and Jews. Most people are not even aware of the extensive record of encounters between the two groups prior to the 20th century. The Honorable Louis Farrakhan referred to this well-documented history in 1984 and was immediately labeled an "anti-Semite." Merely questioning the belief that Jews were co-sufferers in the Black slave experience draws angry rebukes from Jews of all stripes. The book in question presents indisputable historical data from census records, wills, Jewish historians and scholars, rabbinical sermons, port records, court records, runaway slave notices, slave sale advertisements, etc., which forces all sides to grapple with the long-held mythology that Black people always found a friend in the Jews.[/align]
[align=left]Some Jews and their dutiful negros have hired the services of Dr. Harold Brackman of the Simon Wiesenthal Center in an effort to preserve the comfortable mythology which has obscured the actual historical record. But unbeknownst to them, Dr. Brackman's 1977 unpublished Ph.D. dissertation, entitled The Ebb and Flow of Conflict, goes far beyond The Secret Relationship in its claims of Jewish conspiracy in the Biblical origin of White supremacy. He clearly states that Jewish Talmudic scholars invented the Hamitic Myth which, through the story of Noah, everlastingly assigned to the African the role of slave and divinely cursed servant of White people. According to Dr. Tony Martin's book, The Jewish Onslaught, the Jewish invention of the Hamitic Myth "provided the moral pretext upon which the entire trade grew and flourished."

"There is no denying," said Brackman of the story of Noah, "that the Babylonian Talmud was the first source to read a Negrophobic content into the episode..." Brackman pointed out further that two third century Jewish "Sages" provided homosexual embellishments for the Biblical story as well.

This "curse" was the absolute basis for the Europeans' choice of dark-skinned Africans for chattel slavery. Many denominations of Christianity, Islam and Judaism believe it and teach it to this very moment! Southern plantation owners attacked the Abolitionists with it; its teaching was the foundation of the slaves' permitted religion; Black inferiority is based on it; the Ku Klux Klan relies on it; even the Mormons officially taught it until 1978. When the Jews invented it and promoted it to the world they sentenced the Black Race to a holocaust the likes of which no people have ever suffered. "Hate teaching" will forever be defined by this wicked belief system brought to us in the Jewish Holy Talmud via Harold Brackman.

The critics curiously use a Harvard English teacher, Henry Louis Gates, to offer historical clarity. Gates exhibits no evidence that he even read the book in his oft-quoted NY Times opinion. His willingness to make asinine historical claims with the glaring absence of support from reputable Black or Jewish historians proves Adam Clayton Powell's axiom: "Harvard has ruined more negroes than bad whiskey."

Overwhelming Evidence

The history that the old "Black-Jewish Coalition" clumsily avoids is the entire three century history of Jewish presence in South America and the Caribbean. But other highly acclaimed Jewish scholars have not been so blind:
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• Lee M. Friedman, a one-time president of the American Jewish Historical Society, wrote that in Brazil, where most of the Africans actually went, "the bulk of the slave trade was in the hands of Jewish settlers."
• Marcus Arkin wrote that the Jews of Surinam used "many thousands" of Black slaves.
• Herbert I. Bloom wrote that "the slave trade was one of the most important Jewish activities here (in Surinam) as elsewhere in the colonies." He even published a 1707 list of Jewish buyers by name with the number of Black humans they purchased.
• Cecil Roth, writer of 30 books and hundreds of articles on Jewish history, wrote that the slave revolts in parts of South America "were largely directed against [Jews] as being the greatest slave-holders of the region."
• "I gather," wrote Jewish scholar Wilfred Samuels, "that the Jews [of Barbados] made a good deal of their money by purchasing and hiring out negroes..."
• According to the Jewish historians, all Barbadian Jews owned slaves - even the rabbi had "the enjoyment of his own two negro attendants."
• In Curaçao which was a major slave trading depot, Isaac and Susan Emmanuel report that "the shipping business was mainly a Jewish enterprise."
• Says yet another Jewish writer of the Jews of Curaçao, "Almost every Jew bought from one to nine slaves for his personal use or for eventual resale."
• Seymour B. Liebman in his New World Jewry, made it clear that "[t]he ships were not only owned by Jews, but were manned by Jewish crews and sailed under the command of Jewish captains."
• Moshe Kahan stated bluntly that in 1653-1658, " Jewish-Marrano merchants were in control of the Spanish and Portuguese trade, were almost in control of the Levantine trade...were interested in the Dutch East and West Indian companies, were heavily involved in shipping; and, most important, had at their disposal large amounts of capital."
• In Brazil, where most of our kidnapped ancestors were sent, Jewish scholar Arnold Wiznitzer is most explicit about Jewish involvement:

"Besides their important position in the sugar industry and in tax farming, they dominated the slave trade. From 1636 to 1645 a total of 23,163 Negro slaves arrived from Africa and were sold for 6,714,423 florins. The West India Company, which monopolized imports of slaves from Africa, sold slaves at public auctions against cash payment. It happened that cash was mostly in the hands of Jews. The buyers who appeared at the auctions were almost always Jews, and because of this lack of competitors they could buy slaves at low prices. On the other hand, there also was no competition in the selling of the slaves to the plantation owners and other buyers, and most of them purchased on credit payable at the next harvest in sugar. Profits up to 300 percent of the purchase value were often realized with high interest rates....If it happened that the date of such an auction fell on a Jewish holiday the auction had to be postponed. This occurred on Friday, October 21, 1644."

Given the concise statements in the Jewish historical record, of which the "Black/Jewish Coalition" is totally ignorant, how can it be taken seriously in the present debate? (For even more evidence see the Facts and Quotes Section)

Jews and Slavery in the Old South

The Jewish critics prefer to focus on the history of slavery in America while ignoring our kidnapped African family in other parts of the Western Hemisphere. This attempt to focus the debate is designed to limit our historical inquiry and to suggest that we Blacks are to care only about our Black family within America's political boundaries. This view also conveniently limits the consideration of evidence of direct Jewish involvement as whip-wielders in the slave trade which is so abundant in the southern part of the Western Hemisphere. By the time of the Jewish migration into what is now the United States, Jews were less involved in the direct trade but remained significant beneficiaries by their involvement in the plantation economy.

Jews in the South were of the merchant class, according to a Jewish historian, having developed "a separate and distinctive accommodation to the plantation economy." The Southern planters depended upon these merchants to move their produce to market as well as for a source of supplies and financing. Jews had become commission merchants, brokers, auctioneers, cotton wholesalers, slave clothing dealers, and peddlers, keeping the slave economy oiled with money, markets and supplies.

It is no mystery why the Jews were absent from representation in the ranks of the Abolitionists. The American and Foreign Anti-Slavery Society in their report of 1853 expressed their frustration at the lack of Jews:

"The Jews of the United States have never taken any steps whatever with regard to the slavery question. As citizens, they deem it their policy to have every one choose which ever side he may deem best to promote his own interests and the welfare of his country. They have no organization of an ecclesiastical body to represent their general views; no General Assembly, or its equivalent. The American Jews have two newspapers, but they do not interfere in any discussion which is not material to their religion. It cannot be said that the Jews have formed any denominational opinion on the subject of American slavery....The objects of so much mean prejudice and unrighteous oppression as the Jews have been for ages, surely they, it would seem, more than any other denomination, ought to be the enemies of caste, and friends of universal freedom."

One study by Ira Rosenwaike published by the American Jewish Historical Society has shown that 75% of the Jews of the South owned Black slaves while 36% of the White population owned slaves.

Ask the Jewish critics to name one (just one) prominent Colonial American Jew who did not own slaves. He will have the same difficulty as the Anti-Defamation League of the B'nai B'rith had in their 1976 pamphlet entitled, American Jews: Their Story. The ADL lists 13 pioneers of the American Jewish community - 10 of whom have been definitively linked to the slave trade. Some Jewish scholars of today, such as Jacob Rader Marcus, chart the wealth and prestige of their ancestors by the number of Black slaves they possessed. The point that the "Coalition" eludes is the utter failure of Judaism to control this oppressive impulse on the part of these Jews. As Rabbi Bertram Korn, the foremost scholar of nineteenth century Jewish history, has written: "It would seem to be realistic to conclude that any Jew who could afford to own slaves and had need for their services would do so....Jews participated in every aspect and process of the exploitation of the defenseless blacks."

When Rabbi David Einhorn of Civil War era Baltimore, a true Jewish friend of Black people stood up for the humanity of the Black Man using the holy principles of Judaism from the Torah, his words were brilliant:

"America of the future will not rest on slave chains or belittling its adopted citizens. It will also give up its disinterestedness in the fate of other peoples of the world....[T]he next battles will leave a real blood bath, but slavery will be drowned in that bath."

Alas, his own congregation physically expelled him from his position as rabbi and ultimately from the city. They opted, as most Jews did, to accept the "Judaism" of the most prominent rabbi of the time Morris J. Raphall:

"[i]t remains a fact which cannot be gainsaid that in his own native home, and generally throughout the world, the unfortunate negro is indeed the meanest of slaves. Much had been said respecting the inferiority of his intellectual powers, and that no man of his race has ever inscribed his name on the Parthenon of human excellence, either mental or moral."

The historical record is formidable and well-represented in The Secret Relationship Between Blacks and Jews, Volume One. Within 334 pages there are 1,275 footnotes containing multiple references for the reader to examine. The irrefutable record of Jewish historical compliance with Black oppression is no longer a "secret." The debate has surely changed.

The Washington Post has confirmed the accuracy of The Secret Relationship while exposing the ignorance of its media critics. University of Chicago African Studies professor and Jew Ralph A. Austen has written in Tikkun Magazine that the "substantive content...seems fairly accurate." Furthermore he says, "The authors of The Secret Relationship underestimate the structural importance of the Jews in the early stages of the New World slave trade." The Jewish Community, negro followers, Harold Brackman and Henry Louis Gates might do well to investigate that amazing assertion of this Jewish historian.

Jewish Racism

But what of the continuing Jewish racism that elicits no Jewish response at all. No letters warning of some ominous trend. The African United Front of Los Angeles raised many of these issues in a recent Final Call article:

·Michael Levin of City College of New York, Vincent Sarvich of the University of California at Berkeley and Richard Hernstein at Harvard are among the most prominent Jewish scientists and scholars who maintain that Black people are intellectually deficient. Hernstein's book Bell Curve harkens back to some plantation philosophy claiming that Blacks are intellectually inferior to Whites. Other Jews, including Howard B. Abikoff of the Long Island Jewish Medical Center, Rachel Klein of the Long Island Medical Center and Columbia University, and Gail Wasserman, in the Department of Child Psychiatry at Columbia, are engaged in research which has the potential to link genetics to violence in inner city Black and Latino children. Where is the outrage, Coalition? Where are the calls for repudiation?

·Journalists like Jeff Greenfield, Norman Podhoretz, Roger Rosenblatt and other Jews have besmirched the Black image in news shows or on the printed page. Jewish producers in Hollywood like Norman Lear, Mort Lochman and Ed Weinberger continually produce degrading television sitcoms, like Sugar Hill, produced by Armyan Berstein, Tom Rosenberg and Mark Abraham. These portrayals can only be compared to Julius Streicher's degradation of Jews in Der Stürmerin Nazi Germany.

·The San Francisco Chronicle, the San Francisco Examiner, the Los Angeles Times and numerous other newspapers have documented the fact that for decades the ADL ran a private nationwide spy network - "a systematic, long-term, professionally organized political espionage operation complete with informers, infiltrators, money laundering, code names, wiretapping and secret meetings." Newspapers have revealed that among the 950 organizations and 10,000 individuals that the ADL prepared files on were many Black groups, including the NAACP!

There are many issues of varying degrees of significance that must also be raised to clear the air:

For thirty years Israel has maintained strong economic, military, nuclear, scientific, academic, energy, tourist, cultural, sports, transportation, agricultural and intelligence ties with South Africa - and thereby prolonged Black oppression there. Jews were the only group in this country who arrogantly threatened to protest the visit of revered African National Congress Chairman and now President Nelson Mandela to the United States in 1990. They have labeled Mandela and Bishop Desmond Tutu "anti-Semites" while the 110,000 Jewish South Africans are, in fact, the richest single community in the world.

The late Israeli Defense Minister Moshe Dayan asserted that the quality of American military forces had deteriorated because they were composed of Blacks "who have low intelligence and low education." He urged America to ensure that "fresh blood and better brains go to their forces." He is a hero in Israel.

Jewish talk show host Howard Stern was quoted in the November 1st issue of Time magazine as stating that, "they didn't beat this idiot (Rodney King) enough." In March, he played Ku Klux Klan songs on his broadcast and used the term "N****r" 55 times in 10 minutes. He offered the term "porch monkey" and "yard ape" as labels for Blacks.

Furthermore, during the week of March 7, 1994, Jewish comedian Jackie Mason was quoted by news broadcasts as having said: "The susceptibility to violence happens to be more among Blacks than whites - a hundred times more."

In 1991, Judge Joyce A. Karlin sentenced Korean merchant Soon Ja Du to five years of probation, 400 hours of community service and a fine of five hundred dollars for killing Black teenager Latasha Harlins. Judge Stanley M. Weisberg transferred the Rodney King case to Simi Valley and thereby virtually assured an unfair trial for the Black victim. Superior Court Judge Roosevelt I. Dorn, a Black jurist who had been hand-picked to hear the case of three men charged with beating Reginald Denny during the early hours of the L.A. Civil unrest, was removed from the case by District Attorney Ira Reiner. Karlin, Weisberg and Reiner are all Jews. Jewish leaders did not repudiate them for their "racism" or "unfairness;" there were no newspaper advertisements taken out to condemn them, nor were their names dragged before congress to be censured.

If the Jewish Community has a longstanding interest in providing accurate information about history, culture and traditions of the Jewish community, as some have claimed, maybe they should commence with one or more of the above.

Black educators need not fear cheap smear campaigns by long-time racists. Our history is our responsibility, and we have no right to compromise with truth or the instruction of our children. What they teach Jewish children is their business.

Tony Martin has done it again!

Tony Martin has done it again! With The Jewish Onslaught: Despatches from the Wellesley Battlefront, Tony Martin, Professor of Africana Studies at Wellesley College, has taken Black history to new and dizzying heights of academic excellence and political fearlessness. After years of Jewish-authored books on Black-Jewish relations, at last a Black historian has come forward with the scholarly ability and independence of spirit to place the subject in an African-centered perspective.
Long known as the world's greatest historian of the Marcus Garvey Movement, Martin happened into Black-Jewish history by accident, when the Anti-Defamation League and several other organizations called for his dismissal from Wellesley College earlier this year. They were displeased by his use of The Secret Relationship Between Blacks and Jews in an African American survey course. Martin responded to their intolerant attacks by issuing a "Broadside No. 1" on "The (No Longer) Secret Relationship Between Blacks and Jews." Broadside No. 1 was an instant hit in the Black community and has been reprinted in several newspapers and magazines in the United States and the Caribbean.

Martin followed this by what he called a "crash course" in Black-Jewish history. The result is a remarkable book.

The Jewish Onslaught takes, as its point of departure, Martin's personal experience as the target of organized Jewry's campaign of lies. half-truths and defamatory accusations. But this is no boring literary of complaints and recriminations. It is a unique analysis of contemporary Black-Jewish relations, in the context of historical relations between the two groups, and viewed from the vantage point of Martin's own experiences on the firing line.

After briefly telling his Wellesley tale, Martin examines the role of the media in his own and other cases of Jewish attacks on Black people. He finds the major media, with its heavy concentration of Jewish producers, anchor persons, executive editors and the like, to have been willing accomplices in the efforts to defame his character. ABC Television's Nightline and "The Week with David Brinkley" programs, the Wall Street Journal, Boston Globe, and various wire services were among those that carried organized Jewry's unprincipled attacks. The Boston Globe ran four hostile articles in six days, including an editorial, then refused to publish Martin's letter to the editor.
Even more fascinating and new was Martin's analysis of the Jewish press. He found Jewish newspapers to be often poorly edited, but more openly hateful than the major media. The Jewish reporters and columnists, he found, routinely vilify Black leaders (there are few that have not yet been labeled "anti-Semitic"). They attack affirmative action, discredit the intellectual ability of Black academics and engage in the mind of hysterical exaggerations that transformed a mild disturbance in Crown Heights, Brooklyn into a "pogrom."

The racism of the Jewish press, Martin found, was even more pronounced in the Jewish hate mail he received. He has printed some of this as an appendix and it will come as a revelation to most decent people.

As fascinating as any part of this excellent book is Professor Martin's analysis of Jewish strategy against Black progress. A key element in that strategy has been the use of Harvard's Henry Louis Gates, Jr. and other Black professors, as quasi-Jewish battering rams against independent Black thought. Martin brilliantly analyses the writings of Gates and Cornel West to show that while they may attack African American targets, West's mild efforts to criticize Israel have met with swift Jewish disapproval. The Jewish message to Gates, West and others seems to be - "We want you to criticize other Blacks, but that does not mean that you can comment on us. We are out of bounds for you."

The most positive aspect of Martin's experience on the Jewish firing line has been the amazing outpouring of Black solidarity. Black newspapers, radio talk shows, bookstores, academics, students and community groups have rushed to his defense in myriad ways. Martin sees the African American community at a new high of consciousness, which has reached even into the mainstream of Civil Rights leadership and the Congressional Black Caucus.

The new consciousness has been helped along by revelations of the Anti-Defamation League's espionage against Black groups and by the recent revelation that Joel Spingarn (Jewish head of the NAACP for decades), spied for military intelligence against his Black "colleagues" in the NAACP.

Martin's skills as a historian are vividly demonstrated throughout this well-documented book. His insights are often new and startling. Why, he asks, did Zionists (the most nationalistic group within the Jewish community), turn around and help found, run and control the NAACP as an assimilationist group for Black people? Why was nationalism good for the Jews but bad for Black people? And why are Jews, such as Professor Michael Levin of City College, New York, now in the forefront of the resurgence of pseudo-scientific white supremacy? And why have Jews, throughout the 20th century, insisted on controlling, monitoring, analyzing, polling and directing African Americans?

It is difficult to pinpoint the most impactful segment of this insightful book, but it may well be the chapter on Afrocentrism. The Jewish onslaught against Professor Martin has merged with the general Jewish and allied attack on African centered scholarship. Martin's Afrocentric perspective has been attacked often in the Jewish press. Martin clarifies the points of contention with an ease and effectiveness not seen before. He demonstrates the African influence n Greek civilization and reveals, possibly for the first time, the Jewish attempts to posit Jews as the founders of Western civilization. He shows that Martin Bernal, regarded by some as a European Jewish friend of Afrocentrism, is in fact an integral part of the struggle against Afrocentrism.

The Jewish Onslaught is an amazing book. In it the scholar-activist is seen at his most brilliant. It is well-documented, beautifully written, humorous at times and replete with new insights. Almost two decades ago, Professor Martin took African American historical writing to new heights with Race First, as he freed Marcus Garvey from the negative and trite treatments of white and Negro historians. Now he has unshackled Black-Jewish history from the often negative and trite commentaries of Jewish and Negro writers.

Tony Martin has done it again

Incident at Wellesley: Jewish Attack on Black Academics
by Tony Martin


In January 1993, I was minding my own business and teaching my Wellesley College survey course on African American History when a funny thing happened. The long arm of Jewish intolerance reached into my classroom. Unknown to me, three student officers of the Jewish Hillel organization (campus B'nai B'rith stablemates of the Anti-Defamation League), sat in on my class and remained for a single period only. Their purpose was to monitor my presentation. As one of them explained in a campus meeting later, Jewish students had noticed The Secret Relationship Between Blacks and Jews among my offerings in the school bookstore. The book documents the considerable Jewish involvement in the transatlantic African slave trade, the dissemination of which knowledge they, as Jews, considered an "anti-Semitic" and most "hateful" act.

One hour and ten minutes undercover convinced these three young Jews that I was teaching this book as a legitimate historical work. They seemed to think that it belonged rather in the realm of "hate literature."

There appears to have been some prior collusion between the Hillel students and their adult counterpart, the Anti-Defamation League, for Hillel almost immediately began passing out ADL materials targeting the book. These included, inevitably, an ADL reprint of "Black Demagogues and Pseudo-Scholars" by Harvard University's Henry Louis Gates, Jr., (New York Times, 20 July, 1992), African America's most notorious Judaeophile. In the weeks and months to come, Gates would be quoted in nearly every attack on my use of the book, as proof that "all" respectable, distinguished and right thinking African American scholars condemned it. The Jews unilaterally anointed Gates with the mantle of head African American scholar in charge of Black academia. He became, in their contrived and wishful thinking, the personification of the entire African American community.

The Hillel activists left my class and headed straight for the president, dean and associate dean of the college. They then went to the current chair of my own department, Africana Studies. Like their elders (for example in the American Israel Public Affairs Committee, by whom Hillel operatives are formally trained in the art of deception and dirty tricks), they evinced a bulldog-like instinct for going after the jugular of their intended victims. For the last three decades of Jewish assaults on Black progress, that jugular has usually meant the economic livelihood of Black people.

By the time that four of the Hillel executive and their rabbi director came to see me they had already mobilized those they perceived of as capable of doing me grievous economic harm. Their task was made considerably less arduous by the fact that the dean of the college, incoming acting president, outgoing chair of the board of trustees, incoming chair of the board of trustees, head and deputy head of the student government, most of the faculty holding endowed chairs and a goodly portion of the tenured faculty, not to mention sundry other persons in high positions, were all Jews. The dean of the college is also on the advisory board of the Friends of Wellesley Hillel.


The Secret Relationship Between Blacks and Jews?"[/i] "I have heard of it," I replied truthfully, "but I have not read it. Funny enough, though, I passed someone selling it on the sidewalk just a few minutes ago." My reading of the book was still a few months into the future, but already I could not fathom what all the fuss was about. "If it is established," I suggested to her, "that white people enslaved Africans, and if Jews were an important part of white society, then why should anyone be upset by a book that illustrates the Jewish role in the slave trade?"

My innocent question now appears to have been imbued with prophetic insight. Or maybe it was simply a case of famous last words. The fact that I cannot remember with precision what her response was, in an otherwise clearly recollected conversation, probably reflects the imprecision of her answer. She could not come up with a coherent rationale for her denunciation of the book. As I reflect in hindsight on that conversation, with the benefit of six months of the Jewish onslaught to guide me, it seems as if the major Jewish agencies issue edicts, as it were. Then the Jewish rank and file simply fall in line. "Theirs not to make reply,/Theirs not to reason why,/ Theirs but to do and die...." The power of the Jewish leadership over their constituency is impressive indeed, the presence of some dissenting voices notwithstanding.

But our conversation was not over yet. It was to take an even more unexpected turn. "Have you heard of the Crown Heights riots?" she enquired, referring to tensions between the Black and Hasidic Jewish communities in Brooklyn, New York. A confrontation had been triggered by the unpunished killing of young Gavin Cato and the maiming of his cousin Angela Cato by a Hasidic vehicle, as the children played on the sidewalk in front of their house. A Jewish student, Yankel Rosenbaum, was killed in the ensuing scuffles. "Yankel Rosenbaum was doing research right here," she said. "He was in here every day, reading the files, just like you. He sat at the same table where we have placed your materials." Even with my own personal Jewish onslaught still many months into the future, this revelation proved a sobering one to me. And as I ponder it with the benefit of a tempestuous hindsight, I wonder what inscrutable fate brought me to this archive, to this conversation, to Yankel Rosenbaum's table, at a time when my authorship of a book called The Jewish Onslaughtwould have seemed a bizarre improbability.

I could not know then that I would ere long be plunged into an intense reading of Jewish and Black-Jewish history, covering many lands and historical periods, as I sought to bring to my situation a more wide-ranging perspective. The onslaught of the last six months now threatens to turn me into an expert on Jewish history. For that I must thank the purveyors of intolerance with whom I have had to do battle of late.

What I offer here is an involved yet detached look at the onslaught against me, from my unique vantage point as both intended victim and historian. This is written in the heat of battle. Perhaps time, further study and more reflection may either modify or enrich the analysis offered here. But the immediacy of analysis can only be captured now.

Over the last six months I have been fairly deluged with articles, books, newspaper clippings, letters, unpublished documents and references for further perusal. As if obeying the orders of an unseen force, well-wishers (known and unknown) have seen to it that my crash course in Black-Jewish history should not be wanting in resource materials. Even the senders of hate and hostile mail have fit into the plan, for their clippings have been useful and informative.


Editorial Statement

Barely a week after the publication of The Jewish Onslaught, Wellesley's new president, Diana Chapman Walsh, has taken the extraordinary step of issuing a formal denunciation of the new book. In a December 9, 1993 statement disseminated to all students, faculty, staff, alumnae and "friends of the college" she declares as follows -- "We are profoundly disturbed and saddened by Professor Martin's new book because it gratuitously attacks individuals and groups at Wellesley College through innuendo and the application of racial and religious stereotype."

Due to President Walsh's newness on campus, it can plausibly be surmised that she has relied heavily on the opinions of her advisors. The baleful influence of these shadowy figures is plainly evident in the palpable one-sidedness of the presidential proclamation, in its reliance on sweeping derogatory generalizations and in its inability to support its assertions with documentation of any sort. In all these ways and more the presidential statement is reflective of official and quasi-official approaches of the last twelve months.

Our new president has squandered a golden opportunity to bring fresh leadership and even-handed tolerance to the present controversy.


Martin on the Presidential Denunciation of The Jewish Onslaught

The Jewish Onslaught was published as a response to the unprincipled attacks, defamatory statements, assaults on my livelihood and physical threats directed against me for several months. These emanated principally from the Jewish community and its agents and were triggered by my classroom use of a work detailing Jewish involvement in the African slave trade. In The Jewish Onslaught I sought to put my subjective situation into the context of deteriorating Black-Jewish relations of recent decades. I also attempted to evaluate the tactics used against me in the context of the well-documented dirty tricks that the Jewish groups have used against me in the context of the well-documented dirty tricks that the Jewish groups have used against Andrew Young, Jesse Jackson, David Dinkins, Minister Louis Farrakhan, Len Jeffries, Black parents in Ocean Hill-Brownsville (Brooklyn) and any number of Euro-American individuals and organizations.

The Jewish Onslaught is a book of analysis supported by normal scholarly documentation. There is not a single "stereoptype" or generalization in it that is not buttressed by evidence, either from my personal experience of the last year or from the historical record. I challenge President Walsh to move from her broad derogatory generalizations to specific instances to prove otherwise.

President Walsh, like many of the Jewish spokespersons, has a problem with my "recurrent" and allegedly "gratuitous" utilization of "racial or religious identification of individuals...." This is her way of saying that Black people are not allowed to respond to Jews as Jews. Even after being attacked primarily by the Hillel Foundation, American Jewish Committee, Anti-Defamation League, American Jewish Congress, Jewish Community Relations Council and every Jewish newspaper and spokesperson for miles around, I am supposed to maintain the fiction that the onslaught against me is ethnically and religiously indeterminate.

A recent article in Black Books Bulletin mentions over twenty books on Black-Jewish relations in the personal library of its author. The author is aware of only two books by Blacks on the subject. If President Walsh (and the Jewish community) are to have their way, then this will forever remain a one-way discourse. I therefore ask again, as I asked in The Jewish Onslaught, "What makes Jews so special? By what dispensation in Adam's will do they enjoy monopolistic privileges over a debate that concerns Blacks as well as Jews? Who has placed them beyond the reach of scholarly enquiry and ethnic identification?"

President Walsh claims that The Jewish Onslaught "violates the basic principles" of, among other things, the "norms of civil discourse." Yet, in her zeal to uncover "innuendo" in my work she seems to have missed the blatant lack of civility in the many articles attacking me. Is she not aware of Professor Marcellus Andrews' Wellesley News reference to me as a "racist Pied Piper?" Did no one show her his description of Wellesley's Black women as "intellectually weak and morally lazy?" Did Mary Lefkowitz, Mellon Professor in the Humanities, neglect to send President Walsh a complimentary copy of her article in Measure (No. 118, September/October 1993), wherein she maliciously and scurrilously alleged that I called a student "a white ****ing bitch?" Lefkowitz alleged further that "The young woman fell down as a result of his onslaught and Martin bent over to continue his rage at her." Did President Walsh not see, in her reading of The Jewish Onslaught, the text of a racist cartoon by a Wellesley alumna in the Boston Jewish Times? The cartoonist designated Black women as "Ms. Washington" (no different than the "Hymietown" remark that Jews claimed to be so scandalized by) and seemed to suggest that Black students be taught from the works of segregationists, Ku Kluxers and pseudo-scientific racists. Did President Walsh not read the Jewish hate mail reproduced in The Jewish Onslaught ? "I hate ******s to my very bone marrow," ran a typical sentence. "Not all Jews debate apes. Some of us want them all to die." I have been a veritable oasis of civility in the present debate.

I agree with Justice Holmes, as quoted by President Walsh -- "The best test of truth is the power of the thought to get itself accepted in the competition of the market." The Jewish onslaught has consistently striven to stifle the "competition of the market" by its defamatory rantings and its demands for my dismissal. The present presidential proclamation regrettably ranges itself alongside this ignoble campaign.

But "the competition of the market" has yet managed to assert itself, as can be seen in the steadily shifting positions of the onslaught. From an initial denial that Jews had any role in African slavery at all, there slowly emerged a reluctant admission of minor and peripheral involvement. As the debate intensified and the Jewish denial of the undeniable threatened to expose its adherents to ridicule, the Washington Post (first among major newspapers, to the best of my knowledge), was finally permitted to admit the full extent of Jewish culpability. In a carefully staged (and not at all pro-Black article) of October 17, 1993 the deniers of Jewish involvement in the African holocaust were shown to be as wrong as they could be.

The present controversy demands honest dialogue, not crude attempts at demonization. If President Walsh desires to extricate herself from the hole into which she has fallen, let her collaborate with me (and with interested students), on the convening at Wellesley College of a serious scholarly conference on the role of Jews in the African slave trade. She can invite Skip Gates, Cornel West and anyone else acceptable to the Jewish establishment to argue their case. I will nominate an equal number of scholars to defend the perspective which I endorse. The spirit of Justice Holmes will be lifted.

As my mother used to say, "One hand can't clap." As Ray Charles was wont to soulfully sing, "It takes two to tango."


The Jewish Onslaughtexamines the role of organized Jewry in a slanderous attack on Afrocentricity, was unharmed and not present during the April 21 incident.

A "profusely sweating" Alexander Nechaevsky, 34, told campus police that after viewing a televised lecture by Dr. Martin he found him to be "rude and a racist" and came to "confront" him about his views. In the lecture Martin outlined the Jewish origin of the Hamitic Myth which claims that Black humans are cursed black by God and which provided justification for the African slave trade.

Nechaevsky ranted that "he was not a Jewish wimp and that he was from Russia where they know how to handle things." He then conversed at length with a Jewish professor who has led the campus onslaught against Martin.

Martin said that he is not surprised at the attack. "Part of the Jewish onslaught against Black thinkers is to create an atmosphere of intolerance which leads to violent confrontations."

Police ejected Nechaevsky and banned him from Wellesley College property. Later, Martin's office received telephone threats saying that "Tony Martin better watch his step."

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Dr. Martin's Self-Defense

In January 1993, on the eve of the Jewish onslaught against me (for teaching that Jews were implicated in the African slave trade), I already had some interest in Black-Jewish relations. It is difficult not to, if one teaches African American history. I had also done some research on Jewish refugee immigration to Trinidad in the 1930's and '40's. This research was facilitated by the cordial cooperation of Jewish informants in two Caribbean countries. United States Jews encountered in the course of the research displayed the gamut of reactions, from friendliness to suspicion to hostility. The idea of a Black man turning up at a Jewish archive to research Jewish history proved unnerving to some. (On the other hand, Jewish scholars are a familiar sight at Black archives, not only as researchers but sometimes even as staff archivists. One of the most prestigious of the Black archival repositories, the Moorland- Spingarn Collection of Howard University, is actually part-named after a Jew).

At one of the Jewish archives I visited, the lady in charge characteristically put me through the appropriate litmus test. "Do you know Len Jeffries?" she asked, with the mien of one presiding over an inquisition. "I wonder if knowing Len Jeffries automatically disqualifies me from using these archives," I mused to myself. But, like George Washington, I could not tell a lie, so I was constrained to be forthcoming. "Yes, I know him," I replied. "We are professional colleagues. I have known him for many years." She was visibly taken aback by this answer and I feared the worst.

She regained her composure, however, and the interrogation continued. "Have you read The Secret Relationship Between Blacks and Jews?" "I have heard of it," I replied truthfully, "but I have not read it. Funny enough, though, I passed someone selling it on the sidewalk just a few minutes ago." My reading of the book was still a few months into the future, but already I could not fathom what all the fuss was about. "If it is established," I suggested to her, "that white people enslaved Africans, and if Jews were an important part of white society, then why should anyone be upset by a book that illustrates the Jewish role in the slave trade?"

My innocent question now appears to have been imbued with prophetic insight. Or maybe it was simply a case of famous last words. The fact that I cannot remember with precision what her response was, in an otherwise clearly recollected conversation, probably reflects the imprecision of her answer. She could not come up with a coherent rationale for her denunciation of the book. As I reflect in hindsight on that conversation, with the benefit of six months of the Jewish onslaught to guide me, it seems as if the major Jewish agencies issue edicts, as it were. Then the Jewish rank and file simply fall in line. "Theirs not to make reply,/Theirs not to reason why,/ Theirs but to do and die...." The power of the Jewish leadership over their constituency is impressive indeed, the presence of some dissenting voices notwithstanding.

But our conversation was not over yet. It was to take an even more unexpected turn. "Have you heard of the Crown Heights riots?" she enquired, referring to tensions between the Black and Hasidic Jewish communities in Brooklyn, New York. A confrontation had been triggered by the unpunished killing of young Gavin Cato and the maiming of his cousin Angela Cato by a Hasidic vehicle, as the children played on the sidewalk in front of their house. A Jewish student, Yankel Rosenbaum, was killed in the ensuing scuffles. "Yankel Rosenbaum was doing research right here," she said. "He was in here every day, reading the files, just like you. He sat at the same table where we have placed your materials." Even with my own personal Jewish onslaught still many months into the future, this revelation proved a sobering one to me. And as I ponder it with the benefit of a tempestuous hindsight, I wonder what inscrutable fate brought me to this archive, to this conversation, to Yankel Rosenbaum's table, at a time when my authorship of a book called The Jewish Onslaught would have seemed a bizarre improbability.

I could not know then that I would ere long be plunged into an intense reading of Jewish and Black-Jewish history, covering many lands and historical periods, as I sought to bring to my situation a more wide-ranging perspective. The onslaught of the last six months now threatens to turn me into an expert on Jewish history. For that I must thank the purveyors of intolerance with whom I have had to do battle of late.

What I offer here is an involved yet detached look at the onslaught against me, from my unique vantage point as both intended victim and historian. This is written in the heat of battle. Perhaps time, further study and more reflection may either modify or enrich the analysis offered here. But the immediacy of analysis can only be captured now.

Over the last six months I have been fairly deluged with articles, books, newspaper clippings, letters, unpublished documents and references for further perusal. As if obeying the orders of an unseen force, well-wishers (known and unknown) have seen to it that my crash course in Black-Jewish history should not be wanting in resource materials. Even the senders of hate and hostile mail have fit into the plan, for their clippings have been useful and informative.


Editorial Statement

Barely a week after the publication of The Jewish Onslaught, Wellesley's new president, Diana Chapman Walsh, has taken the extraordinary step of issuing a formal denunciation of the new book. In a December 9, 1993 statement disseminated to all students, faculty, staff, alumnae and "friends of the college" she declares as follows -- "We are profoundly disturbed and saddened by Professor Martin's new book because it gratuitously attacks individuals and groups at Wellesley College through innuendo and the application of racial and religious stereotype."

Due to President Walsh's newness on campus, it can plausibly be surmised that she has relied heavily on the opinions of her advisors. The baleful influence of these shadowy figures is plainly evident in the palpable one-sidedness of the presidential proclamation, in its reliance on sweeping derogatory generalizations and in its inability to support its assertions with documentation of any sort. In all these ways and more the presidential statement is reflective of official and quasi-official approaches of the last twelve months.

Our new president has squandered a golden opportunity to bring fresh leadership and even-handed tolerance to the present controversy.


Martin on the Presidential Denunciation of The Jewish Onslaught

The Jewish Onslaught was published as a response to the unprincipled attacks, defamatory statements, assaults on my livelihood and physical threats directed against me for several months. These emanated principally from the Jewish community and its agents and were triggered by my classroom use of a work detailing Jewish involvement in the African slave trade. In The Jewish Onslaught I sought to put my subjective situation into the context of deteriorating Black-Jewish relations of recent decades. I also attempted to evaluate the tactics used against me in the context of the well-documented dirty tricks that the Jewish groups have used against me in the context of the well-documented dirty tricks that the Jewish groups have used against Andrew Young, Jesse Jackson, David Dinkins, Minister Louis Farrakhan, Len Jeffries, Black parents in Ocean Hill-Brownsville (Brooklyn) and any number of Euro-American individuals and organizations.

The Jewish Onslaught is a book of analysis supported by normal scholarly documentation. There is not a single "stereoptype" or generalization in it that is not buttressed by evidence, either from my personal experience of the last year or from the historical record. I challenge President Walsh to move from her broad derogatory generalizations to specific instances to prove otherwise.

President Walsh, like many of the Jewish spokespersons, has a problem with my "recurrent" and allegedly "gratuitous" utilization of "racial or religious identification of individuals...." This is her way of saying that Black people are not allowed to respond to Jews as Jews. Even after being attacked primarily by the Hillel Foundation, American Jewish Committee, Anti-Defamation League, American Jewish Congress, Jewish Community Relations Council and every Jewish newspaper and spokesperson for miles around, I am supposed to maintain the fiction that the onslaught against me is ethnically and religiously indeterminate.

A recent article in Black Books Bulletin mentions over twenty books on Black-Jewish relations in the personal library of its author. The author is aware of only two books by Blacks on the subject. If President Walsh (and the Jewish community) are to have their way, then this will forever remain a one-way discourse. I therefore ask again, as I asked in The Jewish Onslaught, "What makes Jews so special? By what dispensation in Adam's will do they enjoy monopolistic privileges over a debate that concerns Blacks as well as Jews? Who has placed them beyond the reach of scholarly enquiry and ethnic identification?"

President Walsh claims that The Jewish Onslaught "violates the basic principles" of, among other things, the "norms of civil discourse." Yet, in her zeal to uncover "innuendo" in my work she seems to have missed the blatant lack of civility in the many articles attacking me. Is she not aware of Professor Marcellus Andrews' Wellesley News reference to me as a "racist Pied Piper?" Did no one show her his description of Wellesley's Black women as "intellectually weak and morally lazy?" Did Mary Lefkowitz, Mellon Professor in the Humanities, neglect to send President Walsh a complimentary copy of her article in Measure (No. 118, September/October 1993), wherein she maliciously and scurrilously alleged that I called a student "a white ****ing bitch?" Lefkowitz alleged further that "The young woman fell down as a result of his onslaught and Martin bent over to continue his rage at her." Did President Walsh not see, in her reading of The Jewish Onslaught, the text of a racist cartoon by a Wellesley alumna in the Boston Jewish Times? The cartoonist designated Black women as "Ms. Washington" (no different than the "Hymietown" remark that Jews claimed to be so scandalized by) and seemed to suggest that Black students be taught from the works of segregationists, Ku Kluxers and pseudo-scientific racists. Did President Walsh not read the Jewish hate mail reproduced in The Jewish Onslaught ? "I hate ******s to my very bone marrow," ran a typical sentence. "Not all Jews debate apes. Some of us want them all to die." I have been a veritable oasis of civility in the present debate.

I agree with Justice Holmes, as quoted by President Walsh -- "The best test of truth is the power of the thought to get itself accepted in the competition of the market." The Jewish onslaught has consistently striven to stifle the "competition of the market" by its defamatory rantings and its demands for my dismissal. The present presidential proclamation regrettably ranges itself alongside this ignoble campaign.

But "the competition of the market" has yet managed to assert itself, as can be seen in the steadily shifting positions of the onslaught. From an initial denial that Jews had any role in African slavery at all, there slowly emerged a reluctant admission of minor and peripheral involvement. As the debate intensified and the Jewish denial of the undeniable threatened to expose its adherents to ridicule, the Washington Post (first among major newspapers, to the best of my knowledge), was finally permitted to admit the full extent of Jewish culpability. In a carefully staged (and not at all pro-Black article) of October 17, 1993 the deniers of Jewish involvement in the African holocaust were shown to be as wrong as they could be.

The present controversy demands honest dialogue, not crude attempts at demonization. If President Walsh desires to extricate herself from the hole into which she has fallen, let her collaborate with me (and with interested students), on the convening at Wellesley College of a serious scholarly conference on the role of Jews in the African slave trade. She can invite Skip Gates, Cornel West and anyone else acceptable to the Jewish establishment to argue their case. I will nominate an equal number of scholars to defend the perspective which I endorse. The spirit of Justice Holmes will be lifted.

As my mother used to say, "One hand can't clap." As Ray Charles was wont to soulfully sing, "It takes two to tango."


The Jewish Onslaughtexamines the role of organized Jewry in a slanderous attack on Afrocentricity, was unharmed and not present during the April 21 incident.

A "profusely sweating" Alexander Nechaevsky, 34, told campus police that after viewing a televised lecture by Dr. Martin he found him to be "rude and a racist" and came to "confront" him about his views. In the lecture Martin outlined the Jewish origin of the Hamitic Myth which claims that Black humans are cursed black by God and which provided justification for the African slave trade.

Nechaevsky ranted that "he was not a Jewish wimp and that he was from Russia where they know how to handle things." He then conversed at length with a Jewish professor who has led the campus onslaught against Martin.

Martin said that he is not surprised at the attack. "Part of the Jewish onslaught against Black thinkers is to create an atmosphere of intolerance which leads to violent confrontations."

Police ejected Nechaevsky and banned him from Wellesley College property. Later, Martin's office received telephone threats saying that "Tony Martin better watch his step."

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Open Letter to Cornel West" by the African United Front for a litany of issues raised by Blacks about Jewish behavior. See also Professor Tony Martin's Broadsides.)

About "Civil Rights"
Martin Luther King, Jr.
"A special and unique relationship to Jews"



When we were working in Chicago, we had numerous rent strikes on the West Side, and it was unfortunately true that, in most instances, the persons we had to conduct these strikes against were Jewish landlords. There was a time when the West Side of Chicago was a Jewish ghetto, and when the Jewish community started moving out into other areas, they still owned the property there, and all of the problems of the landlord came into being.
We were living in a slum apartment owned by a Jew and a number of others, and we had to have a rent strike. We were paying $94 for four run-down, shabby rooms, and we would go out on our open housing marches on Gage Park and other places and we discovered that whites with five sanitary, nice, new rooms, apartments with five rooms, were paying only $78 a month. We were paying 20 percent tax.

The Negro ends up paying a color tax, and this has happened in instances where Negroes actually confronted Jews as the landlord or the storekeeper. The irrational statements that have been made are the result of these confrontations.

Clayborne Carson, ed., The Autobiography of Martin Luther King, Jr. (New York: Warner Books, 1998), p. 309.

Black Slavery
Rabbi Marc Lee Raphael


"Jews also took an active part in the Dutch colonial slave trade; indeed, the bylaws of the Recife and Mauricia congregations (1648) included an imposta (Jewish tax) of five soldos for each Negro slave a Brazilian Jew purchased from the West Indies Company. Slave auctions were postponed if they fell on a Jewish holiday. In Curacao in the seventeenth century, as well as in the British colonies of Barbados and Jamaica in the eighteenth century, Jewish merchants played a major role in the slave trade. In fact, in all the American colonies, whether French (Martinique), British, or Dutch, Jewish merchants frequently dominated.

"This was no less true on the North American mainland, where during the eighteenth century Jews participated in the 'triangular trade' that brought slaves from Africa to the West Indies and there exchanged them for molasses, which in turn was taken to New England and converted into rum for sale in Africa. Isaac Da Costa of Charleston in the 1750's, David Franks of Philadelphia in the 1760's, and Aaron Lopez of Newport in the late 1760's and early 1770's dominated Jewish slave trading on the American continent."
Read more of Rabbi Raphael's statement

Ira Rosenwaike
"In Charleston, Richmond and Savannah the large majority (over three-fourths) of the Jewish households contained one or more slaves; in Baltimore, only one out of three households were slaveholding; in New York, one out of eighteen....Among the slaveholding households the median number of slaves owned ranged from five in Savannah to one in New York." "The Jewish Population in 1820," in Abraham J. Karp, ed., The Jewish Experience in America: Selected Studies from the Publications of the American Jewish Historical Society (Waltham, Massachusetts, 1969, 3 volumes), volume 2, pp. 2, 17, 19.


Cecil Roth
"The Jews of the Joden Savanne [Surinam] were also foremost in the suppression of the successive negro revolts, from 1690 to 1722: these as a matter of fact were largely directed against them, as being the greatest slave-holders of the region." History of the Marranos (Philadelphia: Jewish Publication Society of America, 1932), p. 292.

Jacob Rader Marcus




"All through the eighteenth century, into the early nineteenth, Jews in the North were to own black servants; in the South, the few plantations owned by Jews were tilled with slave labor. In 1820, over 75 percent of all Jewish families in Charleston, Richmond, and Savannah owned slaves, employed as domestic servants; almost 40 percent of all Jewish householders in the United States owned one slave or more. There were no protests against slavery as such by Jews in the South, where they were always outnumbered at least 100 to 1....But very few Jews anywhere in the United States protested against chattel slavery on moral grounds." United States Jewry, 1776-1985 (Detroit: Wayne State University Press, 1989), p. 586.

Marcus describes the mockery of the Indian by Hyam Myer's "Wild West Show" in his book, The Colonial American Jew:

"[Myer sought] formal permission to exhibit some Mohawks in Europe. Myers sailed with the Indians before the proper certificate was forthcoming from the Indian Commissioner, and had already begun to parade them in Holland and in the taverns of London when the Lords of Trade urged Lieutenant-Governor Cadwallader Colden in New York to have Johnson put an end to the undertaking. From all indications Myers made no money on his grand European tour, for he ended up owing the Indians money - or refusing to pay them. Then, as now, there was "no business like show business!"




Isaac Mayer Wise, the leader of the American Reform Jews, wrote of the California Indians:

"...though not total savages, [they] are very primitive and ignorant....[They do] nothing besides loafing and begging....They catch trout in the river, and then sell them to buy ammunition, shoot rabbits, birds, eat various roots and wild plants, also snakes, frogs, dogs, cats, and rats, and say, 'Me work no.' In conversation with several of them I found that they have no particular home and are heathens."

Julius Kahn, San Francisco Jew
In turn-of-the-century San Francisco the 12-term Congressman Julius Kahn was a Jew who was affiliated with Temple Emanu El. "The oath to the Japanese," he said, "would be but a hollow mockery, an empty formality signifying nothing. We do not want that kind of citizenship, and we do not intend to have it, if we can prevent it." He spoke vehemently against Japanese immigration and naturalization even as Jews pushed mightily for Eastern European immigration. The early 1900 saw passage of the Chinese Exclusion Acts which were enthusiastically supported by Kahn and his constituents. He was such an advocate that the Acts were called the Kahn Exclusion Acts.


The American and Foreign Anti-Slavery Society Report of 1853

"The Jews of the United States have never taken any steps whatever with regard to the slavery question. As citizens, they deem it their policy to have every one choose which ever side he may deem best to promote his own interests and the welfare of his country. They have no organization of an ecclesiastical body to represent their general views; no General Assembly, or its equivalent. The American Jews have two newspapers, but they do not interfere in any discussion which is not material to their religion. It cannot be said that the Jews have formed any denominational opinion on the subject of American slavery....The objects of so much mean prejudice and unrighteous oppression as the Jews have been for ages, surely they, it would seem, more than any other denomination, ought to be the enemies of caste, and friends of universal freedom."



Rabbi Bertram W. Korn




"It would seem to be realistic to conclude that any Jew who could afford to own slaves and had need for their services would do so....Jews participated in every aspect and process of the exploitation of the defenseless blacks."

"Jews and Negro Slavery in the Old South, 1789-1865," in Abraham J. Karp, The Jewish Experience in America: Selected Studies from the Publications of the American Jewish Historical Society (Waltham, Massachusetts, 1969), pp. 184, 189. [Dr. Korn is a rabbi, historian; A.B., Cincinnati, 1939; Hebrew Union College-Jewish Institute of Religion, Cincinnati, Ordination M.H.L. 1949; Sr. rabbi, Reform Congregation Keneseth Israel, Elkins Park, Pennsylvania, 1949-; Chaplain, USNR, 1944-; Visiting professor, American Jewish History, Union College-Jewish Institute of Religion, New York, 1962-; Honorary Overseer Gratz College of Pennsylvania; visiting professor, American Jewish History, Dropsie University of Pennsylvania; 1970-; Recipient Merit Award, American Association for State & Local History, 1969.]


Louis Epstein,author of Sex Laws and Customs in Judaism:
"The female slave was a sex tool beneath the level of moral considerations. She was an economic good, useful, in addition to her menial labor, for breeding more slaves. To attain that purpose, the master mated her promiscuously according to his breeding plans. The master himself and his sons and other members of his household took turns with her for the increase of the family wealth, as well as for satisfaction of their extra-marital sex desires. Guests and neighbors too were invited to that luxury."

Seymour B. Liebman
"They came with ships carrying African blacks to be sold as slaves. The traffic in slaves was a royal monopoly, and the Jews were often appointed as agents for the Crown in their sale....[They] were the largest ship chandlers in the entire Caribbean region, where the shipping business was mainly a Jewish enterprise....The ships were not only owned by Jews, but were manned by Jewish crews and sailed under the command of Jewish captains."

New World Jewry 1493-1825: Requiem for the Forgotten (KTAV, New York, 1982), pp. 170, 183. [Liebman is an attorney; LL.B., St. Lawrence University, 1929; M.A. (Latin American history), Mexico City College, 1963; Florida chapter American Jewish Historical Society, 1956-58; Friends of Hebrew University, 1958-59; American Historical Society Contributor to scholarly journals on Jewish history.

Herbert I. Bloom
"The Christian inhabitants [of Brazil] were envious because the Jews owned some of the best plantations in the river valley of Pernambuco and were among the leading slave-holders and slave traders in the colony."1
"Slave trade [sic] was one of the most important Jewish activities here [in Surinam] as elsewhere in the colonies."2

1. , "A Study of Brazilian Jewish History 1623-1654, Based Chiefly Upon the Findings of the Late Samuel Oppenheim," Publications of the American Jewish Historical Society, vol. 33 (1934), p. 63.
2. The Economic Activities of the Jews of Amsterdam in the Seventeenth and Eighteenth Centuries (Port Washington, New York/London: Kennikat Press, 1937), p. 159.
[Bloom is a rabbi; B.A., Columbia University, 1923, Ph.D., 1937; M.H.L., Jewish Institute of Religion, 1928, D.D., 1955; rabbi, Temple Albert, Albuquerque, New Mexico, 1928-31. President Kingston Ministerial Association, 1945-46, and 1959-60; B'nai B'rith; Zionist Organization of America; vice-president, National Prison Chaplain Board, since 1962; Social Action Committee of Central Conference of American Rabbis, since 1947; Author: The Jews of Dutch Brazil, 1936; The Economic Activities of the Jews of Amsterdam, 1937.]


Arnold Wiznitzer
"The West India Company, which monopolized imports of slaves from Africa, sold slaves at public auctions against cash payment. It happened that cash was mostly in the hands of Jews. The buyers who appeared at the auctions were almost always Jews, and because of this lack of competitors they could buy slaves at low prices. On the other hand, there also was no competition in the selling of the slaves to the plantation owners and other buyers, and most of them purchased on credit payable at the next harvest in sugar. Profits up to 300 percent of the purchase value were often realized with high interest rates....If it happened that the date of such an auction fell on a Jewish holiday the auction had to be postponed. This occurred on Friday, October 21, 1644."

Jews in Colonial Brazil (1960), pp. 72-3; [Note: Wiznitzer, Arnold Aharon, educator; Born in Austria, December 20, 1899; Ph.D., University of Vienna, 1920; Doctor of Hebrew Literature, Jewish Theological Seminary of America; Emeritus research professor, University of Judaism, Los Angeles; Contributor to historical journals in the United States and Brazil including the Journal of Jewish Social Studies and the Publications of the American Jewish Historical Society. Former president, Brazilian-Jewish Institute of Historical Research.]


Rabbi Morris Raphall



"I[i]t remains a fact which cannot be gainsaid that in his own native home, and generally throughout the world, the unfortunate negro is indeed the meanest of slaves. Much had been said respecting the inferiority of his intellectual powers, and that no man of his race has ever inscribed his name on the Parthenon of human excellence, either mental or moral."




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Jews in the South
W.E.B. DuBois, future NAACP leader


"The Jew is the heir of the slave-baron in Dougherty [Georgia]; and as we ride westward, by wide stretching cornfields and stubby orchards of peach and pear, we see on all sides within the circle of dark forest a Land of Canaan. Here and there are tales of projects for moneygetting, born in the swift days of Reconstruction­'improvement' companies, wine companies, mills and factories; nearly all failed, and the Jew fell heir."
The Souls of Black Folk (1903) note: When DuBois tried to republish the book in 1953, he succumbed to pressure to replace the word "Jew" with "foreigner."

Jewish Racism

Moses Maimonides




The Encyclopedia of the Jewish Religion refers to Moses Maimonides as "the symbol of the pure and orthodox faith." His Guide to the Perplexed is considered the greatest work of Jewish religious philosophy, but his view of Blacks was Hitlerian:

"[T]he Negroes found in the remote South, and those who resemble them from among them that are with us in these climes. The status of those is like that of irrational animals. To my mind they do not have the rank of men, but have among the beings a rank lower than the rank of man but higher than the rank of apes. For they have the external shape and lineaments of a man and a faculty of discernment that is superior to that of the apes."

Philadelphia Jewish weekly The Jewish Record of January 23, 1863:

"We know not how to speak in the same breath of the Negro and the Israelite. The very names have startlingly opposite sounds ­ one representing all that is debased and inferior in the hopeless barbarity and heathenism of six thousand years the other, the days when Jehovah conferred on our fathers the glorious equality which led the Eternal to converse with them, and allow them to enjoy the communion of angels. Thus the abandoned fanatics insult the choice of God himself, in endeavoring to reverse the inferiority which he stamped on the African, to make him the compeer, even in bondage, of His chosen people.

"There is no parallel between such races. Humanity from pole to pole would scout such a comparison. The Hebrew was originally free and the charter of his liberty was inspired by his Creator. The Negro was never free and his bondage in Africa was simply duplicated in a milder form when he was imported here....The judicious in all the earth agree that to proclaim the African equal to the surrounding races, would be a farce which would lead the civilized conservatism of the world to denounce the outrage."

A Rabbi, 1956
"What our friends in the North do not fully appreciate is the fact that there is no difference between most of the Jews and their Christian neighbors in their attitudes toward the Negro. This is not a by-product of antisemitism, but an honest conviction. For these Jews desegregation presents not merely a school problem, but also a problem of the mixing of races."

Major Mordecai Manuel Noah(1785-1851)




He was considered the most distinguished Jewish layman in his time. He was such a prolific proponent of slavery, that the first Black American periodical, The Freedom's Journal, was launched in response to Noah's racist propaganda. He actually defended slavery by calling it liberty:

"There is liberty under the name of slavery. A field negro has his cottage, his wife, and children, his easy task, his little patch of corn and potatoes, his garden and fruit, which are his revenue and property. The house servant has handsome clothing, his luxurious meals, his admitted privacy, a kind master, and an indulgent and frequently fond mistress."

He argued that "the bonds of society must be kept as they now are" and that "To emancipate the slaves would be to jeopardize the safety of the whole country." The Freedom's Journal called Noah the Black man's "bitterest enemy" and William Lloyd Garrison, the leading White abolitionist, called him the "lineal descendant of the monsters who nailed Jesus to the cross."


Jews and Hollywood

Anti-Defamation League Charter
"For a number of years a tendency has manifested itself in American life toward the caricaturing and defaming of Jews on the stage, in moving pictures. The effect of this on the unthinking public has been to create an untrue and injurious impression of an entire people and to expose the Jew to undeserved contempt, and ridicule. The caricatures center around some idiosyncrasy of the few which, by the thoughtless public, is often taken as a pivotal characteristic of the entire people..."

Neal Gabler
Author of An Empire of Their Own: How the Jews invented Hollywood



"What is amazing is the extent to which they succeeded in promulgating this fiction throughout the world. By making a "shadow" America, one which idealized every old glorifying bromide about the country, the Hollywood Jews created a powerful cluster of images and ideas-so powerful that, in a sense, they colonized the American imagination. . . . Ultimately, American values came to be defined largely by the movies the Jews made."

Lester D. Friedman
Author of Hollywood's Image of the Jew
"Today, most people associate the blackface tradition with minstrel shows, and more particularly with Al Jolson. In actuality, many Jewish performers gained early and continued success using it. Sophie Tucker was billed as the 'World Renowned Coon Shouter' or more euphemistically as the 'Manipulator of Coon Melodies.' Eddie Cantor played Salome in drag and blackface, while George Burns often toured with an even more comically stylized blackface than Jolson's. Later George Jessel often joined Eddie Cantor on stage in various blackface routines...Indeed, it is too easy to ignore the derogatory aspects of such activities, the unconscious racism accepted and nourished by such cruel parodies, by citing historical contexts. The undisguised elements of ridicule in such blackface portrayals by Jews mimicking the outlandish stereotypes of blacks now looks suspiciously like one group's desperate need to assert its own superiority by mimicking another. Such a motivation while perhaps unconscious is nonetheless hard to ignore."

Rob Reiner, Film Director, on Hollywood in 1992:



"It's all run by Jews, even Disney. That's funny, because Walt Disney was a terrible reactionary. If he found out that Jeffrey Katzenberg were running his company, he'd be spinning in his grave. That's a wonderful bit of poetic justice."




The REAL Anti-Defamation League



B'nai B'rith Magazine, May, 1925, vol. 39 :


Darktown
Rastus: Whuffo' yo' 'jeculate yoself to me in dat onery manner?

Cicero: Whoffo'? Nigguh, who do yo' calkerate yo' is?
Rastus: Yo' nigguh! mah family am quality folks an' ahm a pusson of rank.
Cicero: Huh! ah'll have yo' triflin', Rastus, to know that ah'm ranker than you is.

"Jokes" like these appeared regularly in the B'nai B'rith Magazine even as the ADL fought this kind of defamation of Jews. In photo is ADL current "leader" Abraham "Bull" Foxman.



Andrew Goodman



"...it is true that the white man (and by this I mean Christian civilization in general) has proved himself to be the most depraved devil imaginable in his attitudes towards the Negro race....The source and cause of this need for reaction can be attributed to white contempt and neglect. The historical contempt that the white race held for the Negroes has created a group of rootless degraded people. The current neglect of the problem can only irritate this deplorable state of affairs. The Black Muslims should constitute a warning to our society, a warning that must be heeded if we are to preserve the society. The road to freedom must be uphill, even if it is arduous and frustrating. A people must have dignity and identity. If they can't do it peacefully, they will do it defensively."

Sherman Labovitz
Most Blacks seem more concerned with separatism as a means toward goals of group identity, group pride, and local control, and as an intervening stage leading to the self-respect, autonomy, and power believed to be prerequisite before meaningful integrtion within a truly pluralistic society can occur.
In theory, these concepts are part of a philosophical comitment with which few Jews could quarrel. In fact, a persuasive argument might be presented to demonstrate how even a similar tactical approach to Jewish survival has been succesfully applied and has reulted in the current positive position and status of the American Jewish community. However, Black attempts to operationalize these concepts have raised sharply the question of the degree to which Jews here and now remain committed to that philosophical stance.


Jews in the Black Ghetto
Long before Minister Farrakhan made any reference to this phenomenon Jack Nusan Porter, a Jewish sociologist was very clear about it in his article entitled "Mr. Goldberg and John Henry: The Relationship Between Afro-Americans and American Jews":

"The common stereotype of Jews owning the businesses in Black ghettos is based on solid evidence, not fantasy. Jews in the East and Midwest own a disproportionate number of businesses in Black areas. [Two Jewish researchers have shown] that some 40 percent of the stores are owned by Jews. [Another] study of 458 merchants in 15 cities (14 of the largest plus Gary, Indiana but not including Los Angeles, Miami, Houston, or any other Southern city) had the following religious breakdown of retail merchants: 37.9% were Jewish; 36.0% were Protestant; and 22.9% were Catholic... The breakdown by religion, when race is considered, increases the number: 51.3% of the white merchants are Jewish; 18.7% are Protestant; and 27.0% are Catholic."


Elie Weisel, Hate Teacher.





"There is a time to love and a time to hate; whoever does not hate when he should does not deserve to love when he should, does not deserve to love when he is able. Perhaps, had we learned to hate more during the years of ordeal, fate itself would have taken fright. The Germans did their best to teach us, but we were poor pupils in the discipline of hate....Every Jew, somewhere in his being, should set apart a zone of hate - healthy, virile hate - for what the German personifies and for what persists in the German. To do otherwise would be a betrayal of the dead."

Legends of Our Time (1968), pp.177-78:


Compare and contrast with...

Adolf Hitler
Hitler HATED Black people. His comments are included for the reader to compare to the many Jewish notables discussed here. Here is a sampling of Adolf Hitler's beliefs about the Black African:



"It does not dawn upon this depraved bourgeois world that here one has actually to do with a sin against all reason; that it is a criminal absurdity to train a born half-ape until one believes a lawyer has been made of him, while millions of members of the highest culture race have to remain in entirely unworthy positions; that it is a sin against the will of the eternal Creator to let hundreds and hundreds of thousands of His most talented beings degenerate in the proletarian swamp of today, while Hottentots and Zulu Kafirs are trained for intellectual vocations. For it is training, exactly as that of the poodle, and not a scientific 'education'."

"In the most critical hour of our people, in the moment when we, practically abandoned by all the world, made defenseless by our own fault, have to watch France setting out to occupy new territories, while African negroes rape our women and children,..."

"The black disgrace works havoc on the Rhine. Women, girls and children pay for the bestial negroes' lust with their death. An uninterrupted stream of poison and disease flows into the blood of our people. Moroccan syphilis drives thousands of victims towards a cruel death..."

"All great cultures of the past perished only because the originally creative race died off through blood poisoning."

"...and one seeks compensation by success with Hottentots and Zulu Kafirs, with the blessing of the Church. While our European peoples, the Lord be praised and thanked, fall into a state of physical and moral leprosy, the pious missionary wanders to Central Africa and establishes negro missions, till there our 'higher culture' will have turned healthy, though primitive and inferior, human children into a foul breed of b**tards."

"What we see before us of human culture today, the results of art, science, and techniques, is almost exclusively the creative produce of the Aryan....Without this possibility of utilizing inferior men, the Aryan would never have been able to take the first steps towards his later culture; exactly as, without the help of various suitable animals which he knew how to tame, he would never have arrived at a technology which now allows him to do without these very animals. The words 'Der Mohr hat seine Schuldigkeit getan, er kann gehen' (The Moor has done his duty, he may go) has [sic] unfortunately too deep a meaning."

Robert A. Rockaway, is a senior lecturer in the Department of Jewish History at Tel Aviv University.


"After the first World War, Jewish Gangsters became major figures in the American underworld and played prominent roles in the creation and extension of organized crime in the United States. During Prohibition fifty percent of the leading bootleggers were Jews, and Jewish criminals financed and directed much of the nations narcotics traffic. Jews also dominated illicit activities in a number of America's largest cities, including Boston, Cleveland, Detroit, Minneapolis, New York, and Philadelphia."


Malcolm X

Let me say just a word about the Jew and the black man. The Jew is always anxious to advise the black man. But he never advises him how to solve the problem the way the Jews solved their problem. The Jew never went sitting in and crawling in and sliding in and freedom riding, like he teaches and helps Negroes to do. The Jews stood up, and stood together, and they used their ultimate power, the economic weapon. That's exactly what the Honorable Elijah Muhammad is trying to teach black men to do.The Jews pooled their money and bought hotels that barred them. They bought Atlantic City and Miami Beach and anything else they wanted. Who owns Hollywood? Who runs the garment industry, the largest industry in New York City? But the Jew that's advising the Negro joins the NAACP, CORE, the Urban League, and others. With money donations, the Jew gains control, then he sends the black man doing all this wading in, boring in, even burying in-everything but buying in. Never shows him how to set up factories and hotels. Never advises him how to own what he wants. No, when there's something worth owning, the Jew's got it.


Prof. Selwyn Cudjoe:





"The position then is very clear, Zionism is racist, it is colonial and perforce expansionist...it constitutes an intolerable and repulsive ideological position that is detrimental to peace in the world. It must be equated with South African apartheid."

- Wellesley College Prof. Selwyn Cudjoe in the Trinidad Guardian, 1975, as quoted in the Trinidad Guardian, May 22, 2000, p.13. Cudjoe was the "responsible" negro-on-duty representing the Jews at Wellesley College in their attack on Prof. Tony Martin. His shameless angling for Jewish rewards is now exposed.

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Jesus Christ [/align]

Joh31: Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;

Joh32: And ye shall know the truth, and the truth shall make you free.

Joh33: They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?

Joh34: Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.

Joh35: And the servant abideth not in the house for ever: but the Son abideth ever.

Joh36: If the Son therefore shall make you free, ye shall be free indeed.

Joh37: I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you.

Joh38: I speak that which I have seen with my Father: and ye do that which ye have seen with your father.

Joh39: They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham.

Joh40: But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.

Joh41: Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God.

Joh42: Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.

Joh43: Why do ye not understand my speech? even because ye cannot hear my word.

Joh44: Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

Joh45: And because I tell you the truth, ye believe me not.

Joh46: Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?

Joh47: He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.

Joh48: Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?

Joh49: Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me.

Joh50: And I seek not mine own glory: there is one that seeketh and judgeth.

Joh51: Verily, verily, I say unto you, If a man keep my saying, he shall never see death.

Joh52: Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.

Joh53: Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself?

Joh54: Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God:

Joh55: Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.

Joh56: Your father Abraham rejoiced to see my day: and he saw it, and was glad.

Joh57: Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?

Joh58: Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.


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Ralph A. Austen of the University of Chicago candidly described one instance in 1994 of how Blacks and Jews in a scholarly setting collaborated in obfuscating the true nature of the historical relationship. Prof. Austen describes a faculty luncheon at the University of Chicago Hillel House, where he and Black historian John Hope Franklin, gave a talk on the American Jewish community in the nineteenth-century South. His words are re4vealing and instructive:

After the formal presentation, a member of the audience asked a question about Southern Jewish participation in the debate on slavery. As I remember it, Franklin replied that he did not know too much about the subject. I recall very clearly one of the Hillel regulars remarking that since many of the early Southern Jews were Sephardim who had fled Spanish and Portuguese persecution, they must have been sympathetic to the plight of Black slaves.

I remember this statement because it was allowed to pass without comment, although John Hope Franklin and I (we discussed it afterwards) were both aware that Sephardi Jews in the New World had been heavily involved in the African slave trade. Why did two professional historians in a university setting hesitate to provide our colleagues with such an important piece of information? I cannot answer for Franklin but I, as a Jew sitting in a Jewish institution that was entertaining an African-American guest, felt that pointing out the role of Jews in the history of Black slavery would, in this context, have constituted something of a betrayal. I did not want to undermine the sense of solidarity between the two communities which had been reinforced by Franklin's very presence, as well as through his references to our common confrontation with white Gentile Southern bigots.

Franklin and I, in effect, were condoning a benign historical myth: that the shared liberal agenda of twentieth-century Blacks and Jews has a pedigree going back through the entire remembered past. Avodim hayinu! We, the Jews, had also experienced history on the side of the enslaved and always cried out in anguish against the oppression of the enslavers.

For better or worse, it is no longer possible to maintain that this myth has any but the most abstract bearing on the facts of our pre-emancipation relationship with Africans and their New World descendants. Jewish students of Jewish history have known it was untrue and, over several decades, have produced a significant body of scholarship detailing the involvement of our ancestors in the Atlantic slave trade and Pan-American slavery. Until recently, this work remained buried in scholarly journals, read only by other specialists. It had never been synthesized in a publication for a non-scholarly audience.

[align=center]OPEN LETTERTO CORNEL WEST AND THE OTHER UNCLE TOMS[/align]

[align=center]AFRICAN UNITED FRONT 1993[/align]
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The Honorable Louis Farrakhan and Minister Khallid Abdul Muhammad of the Nation of Islam have been embroiled in a seething national controversy surrounding statements made by Minister Muhammad at Kean College in November of 1993, and Minister Farrakhan's response to those statements. Largely at the behest of Jewish leadership, many prominent Blacks have stepped forward to denounce both ministers for what Jews have described as "Black anti-Semitism." A number of White leaders and, most notably, the United States Congress, have also censured Minister Muhammad for his statements. Furthermore, Jews as a whole have widely condemned both men.

In light of the current dispute between Blacks and Jews, we write to you for three reasons. First, in the June 7, 1993, issue of Time magazine, it was revealed that you and Tikkun magazine's Jewish editor, Michael Lerner, have received a $100,000 advance "for a joint book on Black-Jewish tensions." Secondly, you are one of the few Blacks who prominent and powerful Jews in the media provide a consistent forum for voicing opinions on the schism between Blacks and Jews. Thirdly, while your publications on this subject have generally been far more favorable to Jews than to Blacks, you have at least manifested enough objectivity (in contrast to Henry Louis Gates and other negroes of his ilk) to suggest that your mind is still open to input from your own people. (See the self-described HEAD N****r IN CHARGE)

As it stands now, the world has a distorted view of the conflict between Blacks and Jews in this country. This is largely due to the fact that prominent Jews and their Negro spokespersons have painted a picture of innocent American Jews who are the victims of a new, virulent and unwarranted form of Black anti-Semitism. No explanation for this behavior is ever provided, save reference to Black envy over Jewish progress, or Black scapegoating of a former "ally" who, among whites, would offer the least resistance to verbal or physical attack.

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Dr. West, as an educator, philosopher and man-of-the-cloth, you must certainly realize that there are at least two sides to every story - even to the conflict between Blacks and Jews. Regrettably, however, we have yet to hear (even in your most recent appearance on ABC's Nightline on March 3, 1994) or read (even in your most recent article to appear in Time magazine) your presentation of the Black side of this one. You have gone to great lengths to lecture to Blacks about specific anti-Semitic acts on the part of Blacks that have offended Jews. But, apart from occasional references to "Jewish racism" and the "demonizing" of Minister Farrakhan, you have yet to fully inform Jews of Black grievances against them.

From the Black perspective the current schism between Blacks and Jews did not begin with nor should it center on Minister Farrakhan, Minister Muhammad or the Nation of Islam. While we do not intend here to provide a history of this relationship, we do think that it is important for you, sincere Jews and readers of Blacks and Jews News, to be exposed to some of the real grievances (ignored by the mass media and shunned by many "chosen" Blacks) that Blacks have against Jews, which we believe to be at the root of the current hostility between both groups.

Let us first consider the media. In the Black community it is widely believed that Jews have strong influence in the media. This has recently been documented in Dr. Tony Martin's book, The Jewish Onslaught: Despatches From The Wellesley Battlefront, and it has been revealed by a number of Jewish writers, including Charles E. Silberman, Lester D. Friedman, Howard Suber, Norman L. Friedman and Neal Gabler (An Empire Of Their Own: How The Jews Invented Hollywood).

The problem is that Blacks are treated very negatively in the media. While journalists like Jeff Greenfield, Norman Podhoretz, Roger Rosenblatt and other Jews have besmirched the Black image in news shows or on the printed page, it has been the Jewish producer and showman in Hollywood whose assaults have been the most relentless and the most devastating.

From Louis B. Mayer becoming a millionaire by distributing Birth of a Nation, to Eddie Cantor, Al Jolson and George Burns' blackface routines, to Norman Lear, Mort Lochman and Ed Weinberger's degrading television sitcoms, to today's Sugar Hill, produced by Armyan Berstein, Tom Rosenberg and Mark Abraham, Jews have consistently vilified and stereotyped Black people in Hollywood.

This Jewish smear campaign against Blacks on television and in the movies - which has reinforced White America's antipathy toward Blacks - can only be compared to Julius Streicker's degradation of Jews in Die Sturmer in Nazi Germany. It is astonishing, Dr. West, that you have failed to raise this issue in public forums.

Another Nazi practice that Jews have used on Blacks is the claim that people of African descent are inferior to other groups. Michael Levin of City College of New York, Vincent Sarvich of the University of California at Berkeley and Richard Herrnstein at Harvard are among the most prominent Jewish scientists and scholars who maintain that Black people are intellectually deficient.

Other Jews, including Howard B. Abikoff of the Long Island Jewish Medical Center, Rachel Klein of the Long Island Medical Center and Columbia University, and Gail Wasserman, in the Department of Child Psychiatry at Columbia, are engaged in research which has the potential to link genetics to violence in inner city Black and Latino children.

Where is the outrage, Dr. West? Where are the calls for repudiation?

Jews have also been at the forefront of the attack against Afrocentricity. Prominent scholars and educators, like Diane Ravitch, formerly of the Department of Education, Albert Shanker, President of the American Federation of Teachers, and Mary Leftkowitz, professor of the Humanities at Wellesley College, have launched heavy criticisms against Black historians and anthropologists without providing forums for responses.

The same is true of Jewish-owned magazines, such as the New Republic and Tikkun, which rarely, if ever, publish Black rebuttals to their assaults against Afrocentricity.

Perhaps one of the most glaring omissions of the entire Black/Jewish "dialogue" is the failure of Black "spokespersons," such as yourself, to publicly repudiate the Anti-Defamation League of B'nai B'rith for its transgressions against Blacks.

The San Francisco Chronicle, the San Francisco Examiner, the Los Angeles Times and numerous other newspapers have documented the fact that for decades the ADL ran a private nationwide spy network - "a systematic, long-term, professionally organized political espionage operation complete with informers, infiltrators, money laundering, code names, wiretapping and secret meetings." Newspapers have revealed that among the 950 organizations and 10,000 individuals that the ADL prepared files on were many Black groups, including the NAACP!

Even more damaging to the relationship between Blacks and Jews is the recent revelation to Blacks - but long known to Jews - that the Hamitic Myth (that is, the association of African people with the alleged curse of Ham) was invented by Jewish Talmudic scholars over a thousand years before the trans-Atlantic slave trade began. According to Dr. Tony Martin, this myth provided "the moral pretext" upon which the entire slave-trade grew and flourished. This myth was also responsible for the social inferiorization of generations of African people after the end of slavery.

Another matter of concern to Black Americans that you constantly raise, but only to denounce your own people, is the Crown Heights, New York incident. You have written of "the vicious murder of Yankel Rosenbaum in Crown Heights in 1992," but you appear oblivious of the fact that his attack was preceded by a Jewish killing of a Black child, Gavin Cato, and the injury of another, Angela Cato, together with the police beating of the slain child's father as he attempted to rescue his son from the vehicle that had run over him.

There are many issues of varying degrees of significance that must also be raised to clear the air:
·On what authority did Jews base a demand that a group of black students be ejected from an Oakland, California, theater because they laughed at the wrong time while viewing Schindler's List?
·
Why, in a slap-in-the-face to Black people, did the largely Jewish academy of Motion Picture Arts and Sciences choose Jewish actress Whoopi Goldberg to serve as master of ceremonies for this year's Oscar Awards, when the Academy is most-certainly aware of Goldberg's shameless participation in Ted Dansen's Black face performance at New York's Friar's Club in 1993.
·
Why are Jewish leaders so quick to attack Leonard Jeffries - or even Dolly Parton, for that matter - for speaking out regarding Jewish influence in Hollywood? Yet, Jewish writers like Joel Kotkin and Neal Gabler make similar statements with impunity.

Why, even with the knowledge that for as long as thirty years, Israel had maintained strong economic, military, nuclear, scientific, academic, energy, tourist, cultural, sports, transportation, agricultural and intelligence ties with South Africa - and thereby prolonged Black oppression there - were Jews the only group in this country who arrogantly threatened to protest the visit of revered African National Congress Chairman Nelson Mandela to the United States in 1990?

It should also be noted that a number of prominent Jews have made anti-Black statements that have rarely been condemned by their fellow Jews.

Before his death, Israeli Defense Minister Moshe Dayan asserted that the quality of American military forces had deteriorated because they were composed of Blacks "who have low intelligence and low education." He urged America to ensure that "fresh blood and better brains go to their forces."

Prominent Jewish talk show host Howard Stern was quoted in the November 1st issue of Time magazine as stating that, "they didn't beat this idiot (Rodney King) enough." Stern has played Ku Klux Klan musical recordings and in a recent broadcast used the term "N****r" 55 times in ten minutes.

During the week of March 7, 1994, Jewish comedian Jackie Mason was quoted by news broadcasts as having said: "The susceptibility to violence happens to be more among Blacks than whites - a hundred times more.'

Finally, when Blacks are offended by individual Jews, generally we respond with civility and restraint. Yet, in all of your "dialogues" no one has brought this fact to public light. The Black people of Los Angeles are a case in point.

• ·In 1991, Judge Joyce A. Karlin sentenced Korean merchant Soon Ja Du to five years of probation, 400 hours of community service and a fine of five hundred dollars for killing Black teenager Latasha Harlins.
• ·In 1991, Judge Stanley M. Weisberg transferred the "Rodney King case" to Simi Valley and thereby virtually assured an unfair trial for the Black victim.
• ·In August of 1992, Superior Court Judge Roosevelt I. Dorn, a Black jurist who had been hand-picked to hear the case of three men charged with beating Reginald Denny during the early hours of the L.A. Civil unrest, was removed from the case by District Attorney Ira Reiner.

Karlin, Weisberg and Reiner are all Jews. Most Blacks in Los Angeles know this. Yet, while many Black people were very angry at each of them for the decision he/she made, these jurists were attacked as individuals, not as Jews! In spite of the fact that the decisions of each of these people inflamed racial passions to the boiling point, there were no calls for Jewish leaders to repudiate them for their "racism" or "unfairness," there were no newspaper advertisements taken out to condemn them, nor were their names dragged before congress to be censured.

Dr. West, imagine the outrage among Jews in particular and Americans in general if Black people were stereotyping Jews in the media, claiming that Jews were genetically inferior, attacking Jewish Studies, spying on the American Jewish Congress, teaching that Jews are the cursed sons of Shem, etc. Yet, all of this and more is happening to Black people, and you have said little or nothing about it.

We are sending you this message today because it is time for you to either speak up or sit down. Your fence straddling on behalf of Jewish leadership has gone far enough and many Black people see through it.

Unless you use the $100,000 advance that you have received (even Time magazine refers to this as "an almost unheard-of-sum for a scholarly work") to present the grievances of Black Americans in this ongoing "dialogue" with Jews, you have no right to claim to represent Black people. Absent a true commitment to the cause of your people, your appeal to Black leaders to take the moral high ground in this dispute rings hollow and insincere, and smacks of clever maneuver to further your own career.

The African United Front is a coalition of professional and lay persons and organizations that was formed in Los Angeles to address issues of concern to people of African descent.

[/b]

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• 
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• 
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• 
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• 
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• 
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• 
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• 
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• 
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• 
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• 
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• 
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• 
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• 
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• 
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• 
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• 
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• 
  

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I purchased that book The Secret Relationship Between Blacks and Jews yesterday, at the Centreprise Bookstore in Dalston. So far its an interesting read.

For those that missed it...








[align=left]Hotep
[/align]

Hope to get some of his stuff in as well, seems intresting.

Thanks for the videos Sa Ptah.

HTP

Ummm... yeah... Le Moor gave me the link so I thought I'd post it all up.

http://www.blacksandjews.com/index.html

Thinking about making a series of threadsabout our scholars and what they're up to. Would be good if there could be a sticky so people could check them and their work out.

What do you think MGL?