…by Jonas E. Alexis
“The Southern Poverty Law Center (SPLC), a liberal, Alabama-based 501(c)(3) tax-exempt charitable organization that has gained prominence on the left for its “hate group” designations, pushes millions of dollars to offshore entities as part of its business dealings, records show.
“Additionally, the nonprofit pays lucrative six-figure salaries to its top directors and key employees while spending little on legal services despite its stated intent of ‘fighting hate and bigotry’ using litigation, education, and other forms of advocacy.
“The SPLC has turned into a fundraising powerhouse, recording more than $50 million in contributions and $328 million in net assets on its 2015 Form 990, the most recently available tax form from the nonprofit. SPLC’s Form 990-T, its business income tax return, from the same year shows that they have ‘financial interests’ in the Cayman Islands, British Virgin Islands, and Bermuda… The SPLC’s Form 8865, a Return of U.S. Persons With Respect to Certain Foreign Partnerships, from 2014 shows that the nonprofit transferred hundreds of thousands to an account located in the Cayman Islands.”
The report goes on to reveal that the SPLC is essentially a fraudulent organization that seeks nothing but money. This is not really new at all. We know for example that Jewish organizations like the ADL aspire to make money at the expense of ignorant people. Keep also in mind that right after the Charlottesville debacle, “The Anti-Defamation League received 10 times as much money as usual from online donations…” It has received “a 1000 percent increase… The ADL said it received six times as many individual donations as during an average week this year, mostly from first-time donor…”
It stands to reason to say that whenever there are racial tensions in America, Jewish organizations such as the ADL are laughing all the way to the bank. This was obviously one reason why they turned a large section of the black community into subversive cells. A classic example of this is the Civil Rights movement.
The late Harold Cruse, a black professor at the University of Michigan, knew this and eventually wrote The Crisis of Negro Intellectual, in which he basically said that the black-Jewish alliance was essentially a movement which sought to radicalize blacks for a revolutionary purpose. Cruse bluntly stated,
“Among the many myths life and history have imposed on the Negroes is the myth that the Negro’s best friend is the Jew. Far more accurately, certain Jews have been the best friend of certain Negroes—which, in any case, is nothing very unusual…
“There is little evidence that the Jewish group was much interested in the Negro’s plight for ‘social uplift’ reasons prior to the age of Booker T. Washington and the NAACP era that followed. But this is not to say that Jews were not accurately aware of the Negro’s existence. How aware certain Jews were, is revealed in a very unlikely source—the autobiographical notes of the great Russian writer, Feodor M. Dostoevsky.”
Cruse quotes Dostoevsky’s own words, penned in 1877:
“[Jews] have already leaped en masse upon the millions of liberated Negroes, and have already taken a grip upon them in their, the Jews’ own way, by means of their sempiternal ‘gold pursuit’ and by taking advantage of the inexperience and vices of the exploited tribe…the Negroes have now been liberated from the slave owners, but that they will not last because the Jews, of whom there are so many in the world, will jump at this new little victim.”
Dostoevsky would perhaps be surprised to know that some of his predictions have come to pass. Nearly all the blacks of the “Harlem Renaissance” era received support from wealthy Jews. And according to some witnesses, almost all the teachers in Harlem were Communist Jews. Even the “Negro-Jewish alliance” in some cases was used to portray Jews in a positive light, most particularly among Communists in Harlem.
In the process, many of the era’s black artists and lawyers, such as Paul Robeson and Benjamin J. Davis, Jr., praised their relationship with the Jews; Robeson for example “predominantly featured Yiddish songs in his concert repertoire.”
For historian David Levering Lewis, although the Black-Jewish alliance did not produce much good fruit, it eventually “gave rise to an unworkable paradigm of success.” That “unworkable paradigm of success” was essentially a rebellion against the social order, which progressively led to the disintegration of the black family. Like Harold Cruse and others, Lewis saw the Black-Jewish alliance as a weapon “to fight anti-Semitism by remote control” (although Lewis seemed to have backed off from that position by 1993).
During the 1960s, blacks and the civil rights movement were ideal allies for Jews and their revolutionary purposes; there was also a disproportionate number of Jewish women who joined the movement. Yet blacks contributed little to running the NAACP until the 1930s—“until 1933 there were no black lawyers in the NAACP’s legal department, and through the 1930s around half of the NAACP’s legal departments were Jews. At the height of the Black-Jewish alliance, in the 1960s, more than half of the lawyers defending students and other participants in the protest movement in the South were Jews.”
In other words, the blacks were being used as pawns in the service of a larger Jewish revolutionary ideology. In the words of Jewish author Gelya Frank, Jews used both the civil rights movement and the NAACP as “remote control.” The late Israeli academic Israel Shahak likewise noted,
“The apparent enthusiasm displayed by American rabbis or by the Jewish organizations in the U.S.A. during the 1950s and the 1960s in support of the Blacks in the South, was motivated only by considerations of Jewish self-interest, just as was the communist support for the same Blacks…
“Stalin and his supporters never tired of condemning the discrimination against the American or the South African Blacks, especially in the midst of the worst crimes committed within the USSR…Its purpose in both cases was to try to capture the Black community politically, in the Jewish case to an unthinking support of Israeli policies in the Middle East.”
Jewish scholar Murray Friedman expresses the same opinion, reflecting that “Jews did not just organize for their own defense; they also rallied to the defense of blacks, who faced even greater terrors. Why did Jews do so? Possibly it was because, as a pariah people themselves, they easily identified with another group of even more oppressed outsiders. They were no doubt also encouraged by the implicit moral imperatives of Judaism.”
Jewish scholar Benjamin Ginsberg goes on to acknowledge the self-interested Jewish ideologies behind the movement:
“During the 1960s, Jews joined with other liberal Democrats and with blacks in the civil rights and anti-Vietnam War movements. Through this alliance, Jews were able to weaken their conservative Southern adversaries as well as their Northern white working-class rivals within the Democratic Party, and to virtually destroy the traditional party machines upon which these forces depended for their power.”
What we are saying here is that the world doesn’t really need organizations like the ADL, the Southern Poverty Law Center. They have used their political platform to supplant the social order and replace it with an essentially wicked ideology, which always seeks to radicalize minority groups in order to destroy the majority.
Black Lives Matter is basically the culmination of the Black-Jewish alliance. That monster has come back and is now trying to politically slaughter its progenitors. The monster has now criticized Israel. This has angered many in the Jewish community, and the response is that BLM has become an anti-Semitic platform. The ADL, for example, called the accusations against Israel ‘a disingenuous non-sequitur.’ The AJC wrote that activists were ‘hijacking and important social justice platform to smear Israel.’”
 Joe Schoffstall, “Southern Poverty Law Center Transfers Millions in Cash to Offshore Entities,” Washington Free Beacon, August 31, 2017.
 “ADL: Online Donations Up 1000% After Charlottesville,” Jewish Telegraphic Agency, August 23, 2017.
 Harold Cruse, The Crisis of the Negro Intellectual: A Historical Analysis of the Failure of Black Leadership (New York: New York Review of Books, 1967 and 2005), 476-477; many in the black community have made similar charges.
 Ibid., 477.
 See Mark Naison, Communists in Harlem during the Depression (Urbana and Chicago: University of Illinois Press, 2005), 321.
 Ibid., 324-325.
 Ibid., 325.
 Friedman, What Went Wrong?: The Creation & Collapse of the Black-Jewish Alliance (New York: Free Press, 1995), 58-59.
 Even Thomas Sowell are implicitly saying the same thing in books like Black Rednecks and White Liberals and Civil Rights: Rhetoric or Reality.
 Friedman, What Went Wrong?, 59.
 See Debra L. Schultz, Going South: Jewish Women in the Civil Rights Movement (New York: New York University Press, 2002).
 Friedman, What Went Wrong?, 106
 Gelya Frank, “Jews, Multiculturalism, and Boasian Anthropology,” American Anthropology, 1997, vol. 99, 735.
 Israel Shahak, Jewish History, Jewish Religion: The Weight of Three Thousand Years (London: Pluto Press, 1994), 103.
 E. Michael Jones, Jewish Revolutionary Spirit and Its Impact on World History (South Bend: Fidelity Press, 2008), 702.
 Howard M. Sachar, A History of Jews in America (New York: Vintage, 1992), 225.
 Jonah Hassenfeld, “The Complicated History Between America’s Blacks and Jews,” Jewish Daily Forward, August 12, 2016.
Jonas E. Alexis has degrees in mathematics and philosophy. He studied education at the graduate level. His main interests include U.S. foreign policy, the history of the Israel/Palestine conflict, and the history of ideas. He is the author of the new book Zionism vs. the West: How Talmudic Ideology is Undermining Western Culture. He teaches mathematics in South Korea.