Once Aryan Skynet Goes Live It Doesn't Matter Who Pulled The Switch
In the aftermath of the Six-Day War, Israeli diplomat Ephraim Evron was troubled by the support shown by many American blacks for the Egyptians. Evron’s friend, the radical journalist Paul Jacobs, obliged the Israeli’s curiosity by arranging a meeting for him with “the most militant Negroes in Los Angeles” – men “trying, somehow, to build a separate black community” – in “a back room at Operation Bootstrap, a storefront, self-financed vocational training school and business enterprise, located on Central Avenue in the heart of the Los Angeles Negro ghetto.” Some of the blacks, writes Jacobs, “were eager for a session of verbal bloodletting.” Among them was Tommy Jacquette, “a young bearded Negro leader” who “always wears a sweatshirt with a picture of Malcolm X stenciled on it”1. “Jacquette led off with his brief but impassioned denunciation of the role played by Jewish businessmen in the ghetto, who paid for the planting of trees in Israel,” Jacobs relates2:
“You know them trees you got planted all over Israel from the Jews here in Los Angeles, well, they should have our names on them, not the Jews’ names. The money for them trees comes out of my back, out of the back of every black brother in the ghetto!”3
“From all sides of the room, others shouted encouragement at him,” Jacobs continues:
“That’s right. Tell it the way it is!”
“You said it, man. The only Jew we ever see is the ones who come down here in their Jew canoes [in the ghetto, a Cadillac is called a ‘Jew canoe.’] and take our money back to Beverly Hills.”4
For these men, Israel is “a simplified extension of middle class Jewish Fairfax Avenue and upper class Beverly Hills,” Jacobs explains5. “Evron listened for quite a while, never once losing his professional aplomb. Then he spoke up,” addressing this crowd of disgruntled blacks:
“Why do you connect me with what some American Jewish businessmen do here in the ghetto? I’m sure some Jewish businessmen cheat you but I don’t approve of that here anymore than in my own country and I’m sure there are plenty of Jews in Los Angeles who don’t approve of it, either. So why do you attack Israel for something that happens because of some Jews in Los Angeles?
“You’re one people, ain’t you?” was the answer. “You’re always talking about how you’re one people and when you got into the war with the Arabs, the Jews here in Los Angeles, they gave you millions of dollars so you could buy guns. Well, that money came from us, too.”
“And another thing,” interrupted someone in the back, “how come, when you cats need guns, all these liberal Jews around here rush to help you buy them and maybe even buy them for you but when we ask them to help us buy some guns, they get all up tight and tell us how terrible it is to encourage violence by walking around with guns.”
“The white peoples,” one of the men declaimed, “want to wipe us out just like you say the Arabs wants to do to you.” Near the top of their list of exploiters, however, were the Jews:
“Let me tell you something else about those liberal Jews in Los Angeles,” another of the men says to Evron. “When the Jews had the big rally here for Israel, who did they get for the main speaker? Reagan, that’s who they got!! That mother wants to kill us and you Jews get him to make speeches for you. And you wonder why we don’t like Jews?”
All over the room nods of agreement punctuated these points. Then the argument shifted to Israel’s relations with the under-developed nations of the world. […] Then, he was questioned intensively about what Israel had done to help the blacks in [Israeli ally countries] Rhodesia and South Africa. […] Then he discussed the Israeli training programs for the African nations, both civilian and military.
“How about giving us some military training?” someone wisecracked. “We need it just as much as the Africans.”
“If you were serious, you wouldn’t be asking me that here,” Evron snapped back. […]
On and on the arguments went, moving from the discrimination suffered in Israel by the darker skinned Jews and Arabs to […] Israel’s 1956 role in the Suez [which] was denounced, especially the alliance with the English and the French, who were identified by the blacks as the enemy in the Algerian struggle.6
“The level of the discussion was both primitive and sophisticated; ignorant and knowledgeable,” Jacobs writes:
The discussion went on for hours. People entered the room and left it. […] One man fell asleep in his chair, a large Coke bottle got passed around, cigarette packs flipped back and forth. […]
Occasionally, Evron had difficulty in understanding the ghetto language. “Don’t jive me, man,” someone hollered at him when he seemed to be evading a direct answer to an uncomfortable question.
At one point, the group took a break and one of the blacks asked Jacobs to buy him a bottle of cognac. “That’s right, you got bread and I’m broke,” the man told him. “You’re a rich Jew and I’m just a poor nigger, remember. I don’t live in no fancy house like you do, up there in San Francisco.” In the “crowded and noisy” liquor store, a “red-eyed, hostile drunk” briefly barred Jacobs’s way out of the place until being reassured that the Jew was okay and that he should be allowed to pass:
“I figure one of these days, I’m going to come down here in the middle of something and I’ll get my lumps, too,” I said as we walked out onto the street.
“Yeah, you might, especially if one of us isn’t with you. And the way things are going, even that might not help.”7
After the intermission, the marathon rap session resumed in another one of Operation Bootstrap’s buildings:
Finally, Eppi said, “Look, I’ve been answering your questions for a couple of hours. Now let me ask you some things.” The group assented. “What do you want,” asked Eppi. “So far, all I’ve heard is about how bad it is for you in America. Now I want you to tell me what you want to do about it. What do you want?”
“Self-respect, self-defense and self-determination. We want to control our own community,” was the first answer he got.
“I understand you when you say you want self-respect and self-defense because that’s why so many Jews went to Israel and made it into the kind of country it is today. But what do you mean by self-determination? Do you want to have a separate state? A separate section in each city? How would they function? I can see how maybe you could control something like the schools, but how would you set up a separate tax structure?”
Now, everybody started talking and in a few minutes a heated argument was going on among the members of the group. […] No clear or definite answers emerged to Eppi’s questions from the black militants, for I believe it is still too early for that to be possible. […] Perhaps, in the end, no tenable policy based on separatism will develop but, as I listened to the members of the group shouting at each other, it was apparent that today the notion of integration is rejected by all these militants, even though they do not know precisely what separatism and self-determination mean, in political terms.
“Finally, the discussion tapered off,” Jacobs concludes:
We said goodbye, shook hands with everybody and got back into the car. As we drove away, Eppi sat back in the seat and sighed a little.
“You must be dead,” I said. “We were there four hours.”
“No,” he answered. “I’m not tired. But now I see what you mean about what’s happening. You could have told me all about it, but nothing you could have said would have given me the real sense of how it really is here. Now I really know what you mean when you talk about the polarization taking place. Is it worse now than before?”
“Yes,” the journalist told the Israeli, “it’s worse and I think the worst is still to come.”8
Rainer Chlodwig von K.
Rainer is the author of Protocols of the Elders of Zanuck: Psychological Warfare and Filth at the Movies – the DEFINITIVE Alt-Right statement on Hollywood!