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We leave now the detail of the Holocaust story - that world of stark contradiction driven by passion and aggression. We move on to a different and more recognizable world of tradition.

Ethnic tradition, that is.

Name-calling is so frequent on alt.revisionism, that one gets used to it. Indeed, outrage is a tool of discourse, intended to drive off those who question the orthodox version of the Holocaust.

After all, it is a story believed by 91% of the population, unknown to another 8%, and disbelieved by a mere 1 of 100, according to a recent poll.

Thus, the best tactic is to shout-down the opposition. It doesn't take the mind of a Clausewicz to understand that silence is the best friend of the status quo. Make life so unpleasant that these dissenters stop posting.

So it was with particular delight that we recognized among the spew that appears on alt.revisionism some material inspired by Sigmund Freud. When name-calling fails, try some traditional techniques for embarrassing the doubter.

The Freudian attack is elegantly simple. "Your frustration makes you hostile (antisemitic). You are frustrated because what you really want is to f___ your mother." Or, "you keep hammering away at an argument only because you are a sexually frustrated".

It is impossible to answer the Freudian accusation. He who is rude enough to assert it always wins.

In this crude incarnation, Freudian analysis gives the attacker enormous power. In the world of ethnic politics, it confers the power to control the dialogue, - to control the terms of discourse between minority and a majority.

John Murray Cuddihy wrote a brilliant, but little known work published in 1974 by Basic Books entitled "The Ordeal of Civility." It is an exploration of the thesis that the intellectual aggressions of Freud, Marx and Claude Levi-Strauss (the famous anthropologist) all arise from the shock of emancipation from the East European shtetl.

(p. 17)

"Sigmund Freud's lifework, and especially his masterpiece, The Interpretation of Dreams (1900), concluded one phase in the great nineteenth century debate on "Jewish Emancipation": as the unruly wish can fulfil itself only in the form of a disguised dream, so the "Ostjude" is not admissible into the civil society of the Gentile unless he submits to social censorship, disguising his unruly importunity in socially acceptable ways."

(p. 20)

"I argue that a classical genre of Jewish joke, the inner structure of Freud's theory of dreams, and the public discussion in nineteenth-century Europe of the eligibility of the Eastern European shtetl Jew for admission to civil society- the so called Jewish Emancipation problematic - all have the same structure: there is (a) the latent "dark" id or "Yid" pressing for admission to consciousness or to civil society: (b) there is the social-moral censor (extended or internalized) - insisting that to "pass" properly into awareness or Western society the coarse id - "Yid" should first refine itself (sublimate) or disguise itself (assimilate) - in a word, civilize itself, at whatever price in discontent; and finally, (c) there is the id - "Yid" in the very act of "passing," its public behavior in Western public places carefully impression-managed by an ego vigilant against the danger of "slips," in which the unseemly pariah will show through the parvenu.

Cuddihy then cuts to the chase(p. 38):

"What Howard Morley Sacher refers to as " the unconscious desire of Jews, as social pariahs, to unmask the respectability of the European society which closed them out" was, in Freud's case at least, the conscious desire of a conscious pariah. "There was no more effective way of doing this," Sacher continues, "than by dredging up for the human psyche the sordid and infantile sexual aberrations that were frequently the sources of human behavior, or misbehavior. Even Jews who were not psychiatrists must have taken pleasure in the fact of social equalization performed by Freud's new thinking. The B'nai B'rith Lodge of Vienna, for example, delighted in listening to Freud air his theories."

And so it is with no real surprise that even in a totally anonymous medium such as Usenet, we find the Holocaust defenders returning to their "roots."

It starts gently with Barry Shein subtly questioning Doyal's masculinity:

From: bzs@world.std.com (Barry Shein) Date: Sat, 19 Nov 1994 22:12:45 GMT:

<You really nailed him good Michael. Now we can look upon his other posts in the same light. With contempt.

Doyal@eskimo.com>

I realize the truth is your enemy, Mr Doyal. And in this war you make a fine cheerleader. I wonder how you look in short shorts and a pom-pom...

Then it gets more serious and bends to the more classic Freudian innuendo - "Perhaps your 'hate' results from child abuse you suffered or, perhaps from sexual dysfunction."

From: martev <martev@gate.net> Date: Wed, 23 Nov 1994 14:50:30 -0500 (EST)

Maquire, as a sideliner to all these posts of yours and your fellow marchers, it amazes me the amount of hate in you..

I wonder what it can be attributed to?

Could it have been child abuse YOU suffered?...

Sexual dysfunction, or what?

Why so much hate in you?

Next, we get a reference to "perverse psychosexual need for infinite amounts of stimulation," giving meaning to the term "psycho-babble."

From: bzs@world.std.com (Barry Shein) Date: Thu, 24 Nov 1994 00:32:56 GMT

Are you nuts or what? Is this just some sort of personal psychosexual need for infinite amounts of stimulation on the subject? The Cold War wasn't enough?

Then, we return to the B'nai B'rith Lodge of Vienna where two Freudians have a self-congratulatory laugh at having shamed a goy. Here we get a reference to "perverse psychosexual need for for this masturbatory fascination," giving additional meaning to the term "psycho-babble."

From: bzs@world.std.com (Barry Shein) Date: Thu, 24 Nov 1994 00:39:38 GMT

"You know, it's funny, just previous to running into your post I was speculating out loud here on about the same thing, a few messages back."

"I wondered if McGuire had some perverse psychosexual need for this masturbatory fascination, it struck me this way also."

"Coincidence that we should both independently express this observation in such similar ways?"

"You be the judge..."

Then a final rejoinder in which the hapless goy is portrayed as "suffering from one very long, orgasm, which just doesn't go away.." An interesting phrase presenting either an ontological question of whether extended ecstasy must inevitably turn to agony, or perhaps just more psycho-babble.

From: martev <martev@gate.net> Date: Fri, 25 Nov 1994 14:00:18 -0500 (EST):

"Frankly, I don't know, except that he and his ilk are just suffering from one very long, orgasm, which just doesn't go away.."

"Their sighs and moans do sound like it, don't they....."

<Coincidence that we should both independently express this observation in such similar ways?> "Coincidence?, doubtful, been obvious to many for many years.."

"I have been for a long time.."

"Marty"

So now we have some concrete examples of Freudian theory used as a weapon. Save them and place them in your collections.

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