Essays

Excellent Resource: When Victims Rule

by John I. Johnson

ALTHOUGH THE CREATOR of When Victims Rule received little or no support and eventually shuttered the project, this book — possibly the longest ever written about Jews — remains of great value and has been archived and mirrored again and again over the years. This has protected it from Jewish censorship, but the lack of White moral responsibility, monetary resources, and group cohesiveness did demoralize the author, who has lapsed into apparent silence.

It nevertheless remains true that Jewry and government are censoring White speech on the Internet at a ferocious pace. America is the only First World country remaining that makes even a pretense — and Jewish hate organizations insure that it remains nothing more than a pretense — of permitting Whites to speak, act, or think as a group. This relatively benign situation will not last forever, since the ideological and even de facto institutional framework for full-fledged American censorship of White racial speech is already in place. (You don’t need a weatherman to tell which way the wind blows.)

This remarkable, 2,000-page downloadable e-book by an anonymous author, “featuring approximately 10,000 citations from about 4,000 bibliographic sources,” called When Victims Rule: A Critique of Jewish Pre-eminence in America. (A more appropriate title would have been When “Victims” Rule — the quotation marks highlighting the falsity of the claim of unique victimhood enshrined in the cultic persecution myth.) Everyone with a serious interest in the Jewish problem should download and save this book to disk or hard drive. The odds are high that organized Jewry — and the numberless puppets who assiduously serve it -— will not permit this resource to remain available indefinitely. And no print version of the work exists.

When Victims Rule formed at one time the nucleus of a Web site, established in 2001, called The Jewish Tribal Review (“JTR”), whose former home page was jewishtribalreview.org. This, too, has been mirrored though the original is long gone. It was one of the first sites blocked by Internet “filtering” software, which all-powerful Jewish hate groups and the governments they control developed early on as the ’Net became popular, and which they are still refining and developing today.

Such software, along with Jewish control of large “social media” firms, give Jews carte blanche to stifle historical information, opposition to White genocide, factual information and opinions about race and race differences, anti-immigration views, etc., ad nauseam, everywhere on the Internet. This has conferred upon organized Jewry yet another momentous competitive group advantage at the very birth of a new mass medium.

This ominous development deserves brief comment. As soon as the fact and social practice of censorship become psychologically ingrained, “laws” formally banning speech on Jewry’s behalf will quickly follow. America may be the last domino to fall — but it will fall.

Millions of families (and institutions such as libraries and corporations) across America unwittingly block White websites when they install these ubiquitous filters under the impression that they are blocking pornography or protecting their children. The result is de facto censorship of White speech on a massive scale, censorship every bit as effective as if the “Justice” Department, the FBI, federal judges, local police and prosecutors, “human rights” commissions, or any other governmental body imposed it.

In the predictable if maddening fashion of nearly all White racial endeavors, near the end of their original online incarnation JTR stated that they had “no resources whatsoever, no advertising, not a dime of help.” Despite the fact that “it has taken many thousands of volunteer hours to create and maintain the Jewish Tribal Review and everything on it,” JTR could not afford to expand into new areas, and “might sometimes have to go off-line, as a cost-saving measure.”

Obviously, services like JTR — and National Vanguard — do not magically drop from the sky. They are created and sustained only by extraordinary acts of individual and collective will. But meaningful economic infrastructure is also required to adequately fund and generate the necessary capital to support White enterprises of all kinds on an ongoing basis. At present, very little such infrastructure exists.

The JTR mirrors that remain contain a vast amount of interesting and useful information. At its heart, however, is the book When Victims Rule. The HTML version includes table of contents with chapter size notations (in kilobytes and equivalent paper pages) and chapter content summaries. Drawbacks to the HTML version are its unwieldiness and lack of any search function. Even so, the easiest way to obtain and peruse the book as a whole is to download and save it in PDF (Acrobat Reader) format, which is what I recommend.

If Jewry does succeed in removing Jewish Tribal Review from the ’Net, by downloading the book in PDF form you will at least have preserved a precious copy of a very important work.

The most obvious use of the book is as a guide to “locating the Landsman” — i.e., identifying who’s a Jew. Thus, a quick check reveals that the late scientist/entrepreneur Edwin Land — founder of Polaroid and inventor of instant photography — was Jewish. Ditto costume designers Nudie Cohen, Nathan Turk, and “Rodeo Ben” (Bernard Lichtenstein). Lichtenstein was responsible for the effeminate “rhinestone cowboy” look popularized by Roy Rogers, Gene Autry, and early Nashville singers (p. 945 in my copy; numbering varies).

Jewish “folk” singers include Bob Dylan, Phil Ochs, Jack Elliott, Peter Yarrow (“Peter” of Peter, Paul, and Mary), David Blue (Cohen), and two of the four Weavers (Fred Hellerman and Ronnie Gilbert) (p. 1390). Woody Guthrie’s wife was Jewish. (p. 1390. The index inadvertently omits Guthrie’s name. As an aside -— this information is not in the book -— Woody’s son Arlo Guthrie is one of the offspring of this marriage. In fact, all three of the Depression-era folksinger’s children by his Jewish wife were raised as Jews, and taught Hebrew by racist Rabbi Meir Kahane at a Queens synagogue in the 1950s. Woody Guthrie was also a writer for the Daily Worker, the New York City-based newspaper of the American Communist Party.)

Just one example of the many gems compiled by the author is this one, from near the very beginning of the book, from scholar of religion and folklorist Joseph Campbell:

The extraordinary self-perpetuating ethnocentric premises of traditional Judaism have been remarked upon by many modern scholars. Likewise, they have often addressed the drastically different ethical and spiritual views of Judaism and Oriental religious faiths (such as Hinduism and Buddism). Such a gap is poignantly illustrated in this story by the great popular folklorist, Joseph Campbell:

“A young Hindu gentleman came to see me, and a very pious man he proved to be: a worshipper of Vishnu, employed as a clerk or secretary of one of the Indian delegations at the UN. He had been reading the works of Heinrich Zimmer on Indian art, philosophy and religion, works that I had edited many years before, and which he wanted to discuss. But there was something else he wanted to talk about too.

“‘You know, ‘ he said after we had begun to feel at home with each other, ‘when I visit a foreign country I like to acquaint myself with its religion; so I have bought myself a Bible and for some months now have been reading it from the beginning; but you know’ … and here he paused, to regard me uncertainly, then said, ‘I can’t find any religion in it!’

“… Now I had of course been brought up on the Bible and I had also studied Hinduism, so I thought I might be of some help. ‘ Well,’ I said, ‘I can see how that might be, if you had not been given to know that a reading of the imagined history of the Jewish race is here regarded as a religious exercise. There would then, I can see, be very little for you of religion in the greater part of the Bible.’

“I thought that later I should perhaps have referred him to the Psalms; but when I then turned to a fresh reading of these with Hinduism in mind, I was glad that I had not done so; for almost invariably the leading theme is either the virtue of the singer, protected by his God, who will ‘smite his enemies on the cheek’ and ‘break the teeth of the wicked;’ or, on the other hand, of complaint that God has not yet given due aid to his righteous servant: all of which is just about diametrically opposed to what an instructed Hindu would have been taught to regard as religious sentiment.

“In the Orient the ultimate divine mystery is sought beyond all human categories of thought and feeling, beyond names and forms, and absolutely beyond any such concept as of a merciful or wrathful personality, chooser of one people over another, comforter of folk who pray, and destroyer of those who do not. Such anthropomorphic attributions of human sentiment is — from the point of view of Indian thought — a style of religion for children.” [Campbell, Myths, pp. 93-94]

A particularly welcome feature of the book is the accuracy with which Jewish identifications are made. Whereas White racialists sometimes paint with too broad a brush, identifying all sorts of people as Jews who really are not, the reliability quotient here is high.

Primarily though, When Victims Rule is an enormous and indispensable compendium of valuable empirical data unencumbered by the cringing servility and sugarcoated falsehoods characteristic of Establishment-approved writing about Jews. Ostensibly for the first reason alone — i.e., contending that the book amounts to little more than a massive collection of unsystematized facts — Jewish writer Israel Shamir denigrated the work in an essay entitled “Four Blind Men.”

The point is, every writer or reader is free to utilize the mountain of data in whatever way he sees fit. If I do not scorn the work of the meticulous sorter and cataloguer of Egyptian antiquities at the British Museum, why should I scorn the parallel work of the author of When Victims Rule?

Moreover, consistent organizational and analytical principles do inform the book — as can readily be discerned in discussions such as “Who/What is a Jew?” (Chapter 14) and “The Jewish Self-Conception of Intellectual, Moral, and Spiritual Superiority” (Chapter 16).

Finally, it is worth noting that the anonymous author of When Victims Rule is not a White nationalist. “The author of this work is against stereotypes, prejudices, irrational biases, discrimination, racism, and all the other buzzwords that signify ignorance, intolerance, injustice and evil in our day.” (p. 9)

On the Web site he says, “This site is dedicated to a pan-human, universalistic, non-violent, anti-hate, and anti-racist world view. It supports free speech and public discussion about controversial issues. It argues against international bullies and all forms of Thought Police. It seeks justice, proportionate balance, and fairness for all people. It investigates hypocrisy, bigotry, and dual moral standards. It argues that all sides of any issue should be known. JTR is an assertion of pan-human universalism. Do I hope harm comes to the Jewish community? No. Do I want to see a rebalance of power? Yes. JTR was born because of our outrage with Jewish power, chauvinism, and hypocrisy.”

Because the author’s worldview is sincere, rather than a byproduct of conformity and hypocrisy, he expects rudimentary ethical consistency from others who profess the same values. With some dismay he observes, “The chapter about anti-Semitism in this volume was the original section which led me to dig yet deeper and deeper into all realms of Jewish identity, history, economics, politics, and power. The more I dug at a range of university libraries, the more disturbed, stunned, I became at what I was finding. And why was this not part of common public discourse?” (p. 9)

Why, indeed?

For the time being, at least, this invaluable resource remains online. I urge all of you to take full advantage of it while you can.

Jewish Tribal Review

When Victims Rule (html version)

When Victims Rule (PDF version)

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Source: Author

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