Anti-Semitism was often associated with Gentile movements for national cohesion.38 A key theme was that Gentile participation in cohesive groups with high levels of conformity was symptomatic of patholow. However, MacDonald points out that this touchstone was not applied to Jews for whom group cohesion and affinity were ignored, 39 Gentile collectivist tendencies are thought to ultimately lead to anti-Semitic mass movements, such as German National Socialism. According to MacDonald, expression of Gentile group solidarity is often deUgitimized as "right wing extremism," as evidenced by, for example, Seymour Martin Lipset and Earl Raab's study on the topic. The Politics of Unreason: Right Wing Extremism in America, 1790- 1970.
A self-conscious Gentile pursuit of group interests receives treatment as irrational and indicative of psychopathology.40 In its stead, MacDonald avers, the Frankfurt School sought to promote a radical individualism to Gentiles.4i MacDonald cites previous research suggesting that historically, the incidence of anti-Semitism is less likely to manifest in individualist, heterogeneous societies as opposed to cohesive, homogeneous societies,42 Consequently, MacDonald argues that Jewish interest groups have sought to make American society more heterogeneous by promoting a liberal "open borders" immigration policy. He marshals evidence to demonstrate that the major Jewish organizations (e.g., the Anti-Defamation League, the American Jewish Congress, and the American Jewish Committee) have promoted an immigration policy that would allow for a more diverse pool of immigrants, and lead eventually to a more racially and ethnically diverse population. Further, MacDonald claims that Jews have advocated similar proimmigration efforts in Western Europe, Canada, and Australia. The objective was the same in America: to make the countries more ethnically and racially heterogeneous, thus diminishing the likelihood of the emergence of cohesive anti-Semitic mass movements,43 Although MacDonald conceded that other entities, such as ethnic and business groups, have also sought to shape immigration policy, he maintains the most important influence in the period leading up to the sea change in policy inaugurated by the 1965 immigration law was Jewish, Even though the majority of the population may oppose massive immigration, they are poorly organized and without access to the major media,44.
Multiculturalism, MacDonald asserts, militates against antiSemitism insofar as it makes it more difficult for the development of unified, cohesive groups of Gentiles to unite in their opposition to Judaism, It is no coincidence that the most significant anti-Semitic movements have emerged in societies characterized by religious and ethnic homogeneity. Therefore, ethnically and religiously pluralistic societies are more likely to satisfy Jewish interests,45 A key theme of The Culture of Critique is that Jews have worked in concert with other minority interests to foster a multicultural society and in doing so, create a more congenial environment in which it far less likely that a homogeneous Gentile group will be arrayed against the Jews as an outgroup, 46 However, MacDonald believes that a multicultural society is unsustainable. He makes the highly controversial assertion that the European-derived peoples have a unique genetic disposition that allows only them to sustain certain Western institutions and practices such as individualism, universalism, pluralism, respect for minority rights, and republican forms of government. Once the Europeanderived population diminishes below a certain critical mass, it would become "every group for itself," As explained in the conclusion of Culture of Critique, MacDonald depicts a somber future for the West, which leads to oblivion for the European-derived population or a period of quasi-medievalism in wliich the European-derived population develops a coUectivist orientation in order to preserve itself as a unique cultural and ethnic entity.47 Recently, MacDonald expanded on some his theories in a new monograph.
38. Ibid., 161.
39. Ibid., 162.
40. Ibid., 195.
41. Ibid., 165.
42. Ibid., 166, and Seymour Martin Lipset and Earl Raab, Jews and, the New American Scene (Cambridge, Mass.: Harvard University Press, 1995).
43. MacDonald, The Culture of Critique, 294-97.
44. Kevin MacDonald, "The Numbers Game; Ethnic Conflict in the Gonteniporary World," Population and Environment 21 (2005): 413-25.
45. MacDonald, Separation and Its Discontents, 276.
46. Ibid., 74.
47. MacDonald, The Culture of Critique, 310-22.
48. Kevin MacDonald, Understanding Jewish Influence: A Study in Ethnic Activism (Augusta, Ga.: Wi\shington Summit Publishers, 2004), 9.
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