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Thursday, September 2, 2010, 2:19 PM
David P. Goldman

Why do between a fifth and a quarter of Americans think that Barack Obama is a Muslim? I was interviewed this morning by one new outlet on this topic. Perhaps 10% of the population listens to the talk-radio conspiracy theorists who actually believe that Obama is a covert Muslim, which of course is wrong; as I wrote elsewhere, he is not even a Muslim.

Nonetheless, the fact that Obama prominently and incessantly praises Islam while showing no interest in Christianity easily might lead the casual observer to believe that he is a Muslim. Unlike past presidents who professed Christianity, he does not attend church. Earlier this year NBC’s Matt Lauer asked Obama why he has not chosen a church to attend. Obama said that his presence might distract other parishioners–a compunction not shared by his predecessors. Instead, he makes do with a daily devotional email from a group of pastors. Christianity by Blackberry, one might call it. No wonder folks are confused.


Thursday, September 2, 2010, 9:40 AM
David P. Goldman

I have nothing to say about the valedictory remarks of Christina Romer, the departing chair of President Obama’s Council of Economic Advisors:

She had no idea how bad the economic collapse would be. She still doesn’t understand exactly why it was so bad. The response to the collapse was inadequate. And she doesn’t have much of an idea about how to fix things.

What she did have was a binder full of scary descriptions and warnings, offered with a perma-smile and singsong delivery: “Terrible recession. . . . Incredibly searing. . . . Dramatically below trend. . . . Suffering terribly. . . . Risk of making high unemployment permanent. . . . Economic nightmare.”

Satire herself (as Trotsky wrote in another context somewhere in his History of the Russian Revolution) stands mute.


Wednesday, September 1, 2010, 2:01 PM
David P. Goldman

Between the Anglo-French declaration of war against Germany in September 1939 and the German invasion of France in May 1940, the world had eight months of “phony war” or Sitzkrieg (“sitting war”). Sitzkrieg continued on the Eastern front until June 1941, when Hitler at length invaded Russia. The question in 1940 was Germany’s aggressive intentions; the question today is Iran’s.

Now that the last American combat brigades have left Iraq, the conservative commentariat is unanimous in its self-congratulation for having fought the good fight in Iraq. John Podhoretz’ column today is entitled “Barack the Neocon,” and the editors of National Review boast that  ”we have transformed Iraq from a hostile, terrorist-supporting dictatorship destabilizing the region into a ramshackle democracy that is an ally in the war on terror.” They add: “Any strategy for containing Iran makes no sense unless a stable, U.S-allied Iraq is a bulwark against it.”

Sounds a bit like the Maginot Line. On the contrary: the reason that Iraq appears stable is that the Persians, who invented chess, well understand Aron Nimzovich’s maxim, “The threat is mighter than the execution.” Tehran has used its capacity to turn Iraq into a bloodbath as an instrument of blackmail against the United States: bomb our nuclear facilities, and we will turn Iraq into living hell.

It pains me to point this out, but left-wing commentators are stating the obvious truth that my conservative friends wish to suppress: it is up to Iran to determine how stable Iraq shall be. The odious Tony Karon, for example, wrote today on the Time website:

“[The] political power vacuum is being ably filled by Iran. Saddam’s Iraq was a brutal dictatorship that privileged Sunnis over Shi’ites and Arabs over Kurds, but it also functioned as a bulwark and battering ram against Iran on behalf of neighbors like Saudi Arabia, which funded Iraq’s war against the Islamic Republic. By inverting the domestic power equation — putting Shi’ites in charge, making the Kurds into kingmakers and marginalizing the Sunnis — the U.S. invasion also inverted the regional power equation. Iran, via its long-standing ties to the main Shi’ite parties, emerged as the dominant outside influence in Baghdad’s politics. U.S. officials routinely grumble about Iranian meddling in Iraqi politics, but there’s little they can do, because the vehicles for such meddling are, in fact, popularly elected Iraqi politicians. And Iran recognizes that if it can’t impose a friendly government next door, the next best thing might be a weak government unable to threaten it in the way that Saddam did.

As I wrote in the Tablet webzine last April:

Iran has gained political ascendancy in Iraq through intensive subversion efforts. According to senior military sources cited by Washington Post columnist David Ignatius on February 25, “The Iranians allegedly are pumping $9 million a month in covert aid to the Islamic Supreme Council of Iraq, a Shiite party that has the most seats in the Iraqi parliament, and $8 million a month to the militant Shiite movement headed by Moqtada al-Sadr.”

Petraeus’s opinions about the Middle East carry less weight than those of his boss, Joint Chiefs Chairman Mike Mullen, who has been warning against an Israeli strike against Iran’s nuclear capability for the past year. In a March 16, 2009, interview with Charlie Rose, Mullen said: “What I worry about in terms of an attack on Iran is, in addition to the immediate effect, the effect of the attack, it’s the unintended consequences. It’s the further destabilization in the region. It’s how they would respond. We have lots of Americans who live in that region who are under the threat envelope right now [because of the] capability that Iran has across the Gulf. So, I worry about their responses and I worry about it escalating in ways that we couldn’t predict.”

A rough translation of Mullen’s remarks into civilian political language is that the quixotic notion of building democracy in the Middle East led the United States into an Iranian trap.

The neoconservatives never appear to have noticed that the Iranian leadership was just as keen on building democracy in Iraq as they were. When the American occupation forces held the constitutional referendum in late 2005 that is the putative foundation of Iraqi democracy, Iran’s Supreme Leader Ali Khamenei hailed it as “a great and blessed job” in an October 21, 2005, sermon. “The next important step in Iraq after the referendum is the general elections on which the occupiers are planning right now,” he said. Khamenei called for a truce in the sectarian war between Shi’ites and Sunnis, intoning, “These elements [extremists] are neither Sunni nor Shi’ite but are the enemies of both and Islam.”

Iran retained the capacity to inflict high levels of casualties on the United States throughout the Iraqi democratization campaign but chose not to use it. Instead, it withdrew some of its most exposed and volatile assets, including Muqtada al-Sadr, to Iran. The Iranians counted on the fact that the Americans would soon be gone—and that their proximity, staying power, and affinity with Iraq’s Shi’ite majority would allow the Islamic Republic to emerge as the dominant player in the country.

It is utter and complete folly to attempt to stabilize the plaster and drywall around Iran. To prevent Iran from acquiring nuclear weapons, the West will have to suffer the consequences that Iran has been preparing for the better part of the decade that Washington wasted in its Mesopotamian distraction. These include civil war in Iraq, interdiction of Persian Gulf shipping through surface-to-sea missiles, rocket attacks on Israel from Lebanon and Gaza, as well as terror attacks all over the world. Lancing the boil now will be painful and messy.

The grand vulnerability of the West is fear of chaos. The grand advantage of Iran and Islamic radicals generally is their willingness to place the burden of uncertainty upon the enemy by threatening chaos.

If Iran acquires nuclear weapons, it will be free to subvert its neighbors and perpetrate acts of terrorism under a nuclear umbrella, and the world will change drastically for the worse. To prevent this from happening the West must attack Iran’s capacity to make nuclear weapons, and do it soon. Just how much time we have before Iran makes a deliverable bomb, I do not know and cannot find out. Operational estimates of this sort are dicey at best; if some intelligence agency has a definitive estimate, no-one will tell me. My view on timing is: Why take chances? Get it over with now.

That probably means a prolonged civil war in Iraq between the Shi’ite forces funded and trained by Iran and the 100,000-strong Sunni Awakening funded and trained by General Petraeus during the so-called surge. It may mean a replay of the Iran-Iraq war of the 1980s, but as a civil war in Iraq, spilling over into several other venues, notably Pakistan. It may involve casualties an order of magnitude larger than the million dead in the Iran-Iraq conflict.

And that is the best-case scenario. The worst-case scenario is a nuclearized Middle East and an inevitable nuclear exchange among several players, with casualties two orders of magnitude larger than the Iran-Iraq war–a hundred million dead or more. It is questionable whether the State of Israel could survive such a conflict. When all was lost, Hitler and Goebbels hoped to burn on the funeral pyre of civilization and take everything down with them. Tehran may do the same.

We are going to have something very much like the Thirty Years War in the Middle East. We cannot avoid it; we should consider how to win it. The winner of the last Thirty Years War was Cardinal Richelieu, and I highly recommend close study of his methods.


Monday, August 30, 2010, 11:55 AM
David P. Goldman

Japan-Style Stagnation? You Should Be So Lucky

August 29th, 2010

By David Goldman

Last week some old comrades-in-arms from the financial industry turned up in New York from their present haunts in Europe and Asia; at the end of the week we all found ourselves on the deck of a beach house in the Hamptons, watching a nearly-full moon and a luminescent Venus migrate together slowly from left to right across the Atlantic. The question we discussed was not whether America would suffer a “Japan-style stagnation,” but whether America would be lucky enough to sustain a Japanese style stagnation.

We’ve been taking about the comparison to Japan for quite some time. During Japan’s “lost decade” of the 1990s, everyone was working, everyone kept their homes, everyone maintained their lifestyle (minus some shopping trips to Paris), and life carried on more or less the same. America enters the second decade of the millennium with un- and underemployment around 20%.

Japan went through its great retirement wave in the 1990s, just as America must during the 2010s. But the Japanese for years had saved massively, and exported massively in order to do so. If a country’s population ages rapidly, the soon-to-retire cohort will shift from consumption into savings. Japan had insufficient young people to absorb the investment requirements of the 40- and 50-year-olds, and therefore had to invest overseas. Japan’s industrial genius made it the world’s premier exporter, and Japan was able to save successfully to fund the retirement wave–even though consumption remained weak and real estate prices fell and the stock market fell to a third of late 1980s peak.

How are Americans going to save? They can’t buy home mortgages; they could buy US Treasuries at 2.5% for a 10-year maturity; they can buy the junk bonds now flooding the market; or they can leave their money in cash at a fraction of a percent. As aging American shift from consumption to saving, they must do so by reducing domestic purchases. The Japanese could save by exporting and remain close to full employment. American’s savings requirement cannot be met in the same way, because Americans have forgotten how to export. There aren’t enough soybeans and corn to make much of a difference; with a few exceptions, America has lost its edge in capital goods as well as consumer goods, excepting commercial aircraft and a few other pockets of strength.

As Reuven Brenner and I wrote in First Things in December 2009

Today, America is coming out of a decade without savings and years of borrowing from the world instead of lending to it. Rather than exporting and saving, America is vacuuming capital out of the rest of the world and going further into debt. Once we exclude the option of admitting a few million skilled, entrepreneurial young immigrants—as Israel did from Russia two decades ago—the present crisis can be solved only by opening the world to American exports and restructuring the American economy to create the necessary export capacity.

We proposed a number of measures to accomplish this, none of which has much chance of adoption. That leaves Americans fighting for a dwindling supply of available savings instruments (in effect, old people fighting for the few young people available to support them).

And that drives down the level of returns across the board. Pension funds will have umpty-zillion-dollar deficits once they recalculate their liabilities at a 3% rate of return rather than the fictional 8.5% return assumed by most of the defined-benefit plans during the 2000s. The equity risk premium will remain depressed for a generation. The banks can’t make money after the short-lived boom in distressed assets because demand for yield has flattened the curve to the point that their old trades are less economical. Hedge funds can’t make money because they are behind the banks in the queue for assets.

Perhaps the only thing that would get the US pumping again would be an infusion of 10 or 20 million Chinese or Indians with doctorates in quantitative subjects. The Chinese and Indians, though, do not need to come to America, as they did only a dozen years ago, and if they do, they do not need to stay here. And with the economy and markets in the miserable condition they appear, why should they? There are more opportunities to build wealth in Shanghai and Mumbai than in America.

We opened yet another bottle of Pinot Noir and congratulated ourselves for having been clever enough to be born in time to catch the last wave of wealth accumulation. And we laughed at the miseries of the liberal establishment. Federal Reserve Chairman Ben Bernanke seems authentically perplexed; he followed the instructions to the letter, mixing the eye of newt with the tongue of bat, and adding $2 trillion in securities to the witches’ brew–but nothing seems to have happened. He sits up night in his tower studying ancient manuscripts: was it a she-goat or a he-goat that he is supposed to sacrifice on a moonless night?

And we felt some sympathy for the Tea Party types who want to march on Frankenstein’s castle and burn it down. If they ever have the misfortune to get into power, they will discover how much of the problem stems from the sloth, complacency, ignorance and incompetence of ordinary Americans. We’ve had the financial ride of our lives during the past fifteen years courtesy of the rest of the world, and now it’s over. We have to learn how to export again–and that is not going to be easy.


Friday, August 27, 2010, 7:51 AM
David Layman
One of the central tropes of Islamic responses to Christianity is that the Qur’an is not the Muslim equivalent of the Christian scriptures, but of Christ. Thus Mahmoud A. Ayoub says:

The Qur’an is, for Muslims, the literal and timeless divine Word which entered our time. It became a book which Muslims write down, memorize, recite, and live by. The Qur’an is therefore analogous to Christ in Christianity, who is the eternal Logos that was made flesh and dwelt among us (John 1: 14).

But already, one must observe that Ayoub is consolidating disparate elements. True, theologically aware Christians understand that Jesus Christ is the divine Word, and the Christian Scriptures only approximate the eternal Logos in their inscripturated mode. But Christians do not “write down, memorize, recite” the Logos. Many Protestants, especially in the fundamentalist Protestant and evangelical traditions do “write down, memorize, recite” their Scriptures, just as Ayoub says Muslims do with the Qur’an. So already the analogy begins to break down.

So perhaps we can say that the Qur’an is analogous to Christ in being the eternal Word of Christians, but analogous to the Bible of biblicistic evangelicals in being a transcendental text, whose content must ritually internalized (through memorization and repetition) and lived out.

Moreover, Ayoub immediately observes another significant difference:

Christ is God’s self-revelation or disclosure through incarnation. Hence, the Word was with God and the Word was God (John 1: 1). The Qur’an, on the other hand, is the revelation of God’s will and purpose for humanity. Although the Qur’an shares in divine transcendence, God remains the wholly other, absolutely transcendent lord over his entire creation.

Christian theologians can quibble with the first part of Ayoub’s presentation, since “divine ‘self-revelation’” appears to be specifically Barthian. Still, most Christian theologians would agree that Jesus Christ, the second person of the Trinity, directly and fully reveals the nature of his heavenly Father.

Thus, the difference observed by Ayoub is between a revelation of God in a supernatural being, and a revelation of God in a text. I once saw a Christian missionary, experienced in Christian-Muslim dialog, illustrate the Muslim view of Qur’anic revelation this way: he hid behind the podium, while extending a text to our view. The Qur’an does not reveal God himself. God remains “wholly other,” utterly wrapped in the transcendental mystery of his being. All that the Muslim knows is…God has revealed this text.

In contrast, even a biblicist Protestant who memorizes the Bible, who finds a solution to every problem or question in some text, no matter how obscure, and moreover can locate Philippians 4:12 in 3 seconds flat, believes that both Old and New Testaments is the revelation of the God who is known through Jesus Christ. He knows that the God of the Bible is his Father, because he has a relationship with Jesus Christ, his Son. So the analogy breaks down further.

The content of the Christian Bible can be understood in a variety of ways: biblicists would say something like, the story of God’s people, both in Old and New Testaments; someone more historically inclined might say, the history of God’s revelation in the history of the Israelites, and the mission and fate of Jesus, and interpretation of Jesus’s death and resurrection in the first generation of his followers; someone familiar with canonical criticism would simply say: the content of the Bible is Christ himself.

What all these views have in common is a sense of “salvation-history” (even if critically unsophisticated), and the location of the hermeneutical center of that history in “Jesus Christ,” as a transformative, “saving” presence and power.

In comparing this with the Qur’an, the first problem is that the Qur’an is historically flat. It simply consists of a series of sermons, stories, religious proclamations, harangues by some unknown authority within the community. To make sense of those sermons, stories and proclamations requires a subsidiary history, created by the later Muslim tradition.

A naive reader could pull a dusty Bible as an utterly obscure text off the shelves of an antiquarian library and discover a “history,” with apparent narrative continuity from beginning to end. A more sophisticated reader with some consciousness of the text’s canonical complexity could read the separate components–the Hebrew Scriptures, the Gospels, or Acts together with the Epistles– directly without any intermediary apparatus, and get some sense of the “story” they purport to tell. One cannot do that with the Qur’an. The familiar stories associated with events supposedly at Mecca and Medina cannot be directly connected to the Qur’anic texts. (They can be read into those texts–which is what traditional Islamic history does–but they cannot be read out of the texts.)

When one does read the Qur’an directly, the first thing one observes is its self-referential textuality. It is aware of being a book: After Surah 1, which acts as an “Opening” or “Exordium,” Surah 2 begins with “This is a Book, wherein is no doubt,….” and Surah 3, “He has sent down upon thee the Book,….” The word for “Book” is not qur’an, which means “recitation,” but kitab. The Qur’an is spoken and written in a world of authoritative religious texts, and claims to partake of that authority: 3:3 continues, “…the Book,/ with the truth, confirming what was before it….” (All translations are from The Koran Interpreted, by A. J. Arberry, although I will use traditional versification, which Arberry does not strictly follow.)

The opening surahs contain very little of a traditional religious proclamation. Rather, they are primarily summons to acceptance of the “book’s” authority and obedience of its directives. In short, it summons various groups of people to islam: submission. Surah 3 primarily appeals to the Jews (“Israelites”), Surah 4 includes some references to Christians. But by the end of Surah 5, the spokesman has given up on both groups: Jews will receive “degradation / in this world; and in the world to come awaits them a mighty chastisement (5.41)”; and Christians who continue to insist that “‘God is the Messiah, Mary’s son,’” are condemned as “unbelievers” (5.17) or, in another translation, “blasphemers”.

Now that the putative author/prophet has given up on the Jews and Christians as possible allies and participants in the new Muslim community, he turns to the pagans in Surah 6. He tries to convince them that nature is the manifestation of a single deity. And what is his evidence?

It is God who splits the grain and the date-stone, / brings forth the living from the dead; He / brings forth the dead too from the living. / So that then is God; then how are you perverted? / He splits the sky into dawn, / and has made the night for a response, / and the sun and moon for a reckoning. / That is the ordaining of the All-mighty, the All-knowing. / It is He who has appointed for you the stars, that / by them you might be guided in / the shadows of land and sea. / We have distinguished the signs for a people who know. / It is He who produced you from one living soul, / and then a lodging place, / and then a repository. / We have distinguished the signs for a people who understand. / It is He who sent down out of heaven water, and / thereby We have brought forth / the shoot of every plant, / and then We have brought forth the green leaf of it, / bringing forth from it / close-compounded grain, / and out of the palm-tree, from the spathe of it, / dates thick-clustered, / ready to the hand, and / gardens of vines,/ olives, pomegranates, / like each to each, and / each unlike to each. / Look upon their fruits when they fructify and ripen! / Surely, in all this are signs for a people who do believe. (vv. 95-99)

Pagans had always known these things. But they had never experienced the multifarious phenomena of life as signs for a singular divine power. No wonder that his pagan listeners “cried it lies” (v. 66, see vv. 25-34). The spokesman assumes a posture of revelation, without giving any evidence that revelation is the means for knowing about this ostensibly unitary divine power. The concept of revelation assumed in the Qur’an, borrowed from Judaism and Christianity, is simply alien to a pagan. Jews and Christians rejected the authority of the Qur’an because it claimed to replace the authority Jews and Christians already had in their scriptures and traditions. Pagans rejected it because they did not understand the authority of revelation itself.

The Qur’anic text is not only historically flat, but narratively flat. The narratives–many of them odd retellings of biblical accounts or Jewish or Christian fairy tales–are not really narratives at all, but simply accounts with moments of wonder and awe. Surah 18 is an interesting example. It consists of several separate anecdotes. The first is a middle eastern version of the story that Americans know as “Rip Van Winkle”: a group of men fall asleep in a cave for many years, waking up to a changed world. There is general agreement that the legend is based on ”the seven sleepers of Ephesus,” a apocryphal Christian story that developed sometime after the fifth century. The Qur’an’s point is that it is “among our signs / a wonder (v. 9).” It draws no moral from the story, other than it is a ripping good tale. (The Christian purpose for the tale seems to be a defense of the the dogma of the resurrection of the body.) So the Qur’an expropriates a Christian fairy-tale as evidence of its own authority, simply because it can tell the story.

This characteristic is even clearer in the next anecdote: a story about Moses and his “page” (traditionally translated “servant”). Moses gets wanderlust: “I will not give up until I reach / the meeting of the two seas,… (v. 60)” The journey has no goal, other than to  get to the next anecdote. They forget a fish, and it slips away “burrowing” “into the sea”. Only a verse later do we learn that the fish was intended for a meal.(v. 62). When Moses asks for the fish, the page responds:

What thinkest thou? When we / took refuge in the rock, then I /forgot the fish–and it was Satan / himself that made me forget / so that I should not remember it– / and so it took its way into the sea in manner marvellous.’ Said he, “This is what we were / seeking!’ And so they returned / upon their tracks, retracing them. (18.63-64).

The anecdotes, both the specific story, as well as its components, have no narrative continuity. The story nowhere tells us about Moses and his page taking “refuge in the rock,” so we cannot know how that act contributed to the plot. It is introduced out of thin air, and just as directly disappears. The servant’s memory lapse has no explanation than, literally, “the devil made me do it,” and the missing fish does not change the story or alter its outcome. The missing fish in no way advances the story or enables the plot. It is told, apparently, for the sheer joy of the telling. It is told because it is “marvellous.”

I asked earlier what is the content of the Qur’an? The answer is that its content is the mere act of telling. It is a “marvellous” proclamation and “a wonder,” a “sign” that demands submission, “islam”. That is why to this day the central expression of Qur’anic piety is its “recitation,” as  illustrated here.

The apparent similarities of the Qur’an with Christ and a biblicistic view of scripture only exist at the most general level of abstraction. Yes, the Qur’an is believed to be the very word of God, just as Christ is the Logos. Yes, Muslims ritually incorporate the Qur’an into their religious lives in ways similar to biblicistic Protestants. But the internal content, both of Christ-the-Word, and of an internalized Bible, remains incommensurate.


Wednesday, August 25, 2010, 10:52 AM
David P. Goldman

Although it lingered another sixty years, the Sack of Rome by Alaric the Visigoth in 410 marked the downfall of the empire. Gustav Niebuhr, writing in the Washington Post, finds hope in the fact that the Christian religion survived the destruction of its first state sponsor. That, says Niebuhr, shows why Americans should allow the Ground Zero Islamic Center to proceed:

The empire, since the conversion of Emperor Constantine nearly a century earlier, had gradually been bringing its official might to bear in support of Christianity, the very faith its rulers once persecuted. The old, pagan religions suffered greatly. And then, in 410, that remarkable Roman state suffered a mortal wound. At the time, Christians expressed enormous fear for the future.

But their faith would not only survive, but also grow, vastly (well before subsequent European states emerged again to support it).

Is there evidence here for the benefit of keeping religion separate from government power–for the good of both–so that neither meddles in the other’s affairs, such that no religionist tells a political leader what to say, and no political leader tells religionists where they might and might not build their houses of worship? One might so argue.

Bringing up the Sack of Rome in the context of the attack on the World Trade Center is not a reassuring argument. After all, that is what barbarians do when they sack imperial capitals: they destroy important symbols of power. Alaric’s men did not rape and murder and random, but desecrated public buildings and imperial mausoleums in particular.

A more interesting question is: why did a small number of barbarian invaders bring down the densely-populated Roman Empire? As Brian Ward-Perkins reports in his superb book on the Fall of Rome, “A large Germanic group probably numbered a few tens of thousands, while regions like Italy and Roman Africa had populations of several millions,” supporting a standing army of 600,000 during the 4th century.

But Rome was a slave empire. A contemporary source reported that when Alaric besieged the city,  ”Almost all the slaves who were in Rome, poured out of the city to join the barbarians.”

Ward-Perkins adds, “Even as early as 376-8 discontents and fortune-seekers were swelling Gothic ranks soon after they had crossed into the empire – the historian Ammianus Marcellinus tells us that their numbers were increased significantly, not only by fleeing Gothic slaves, but also by miners escaping the harsh conditions of the state’s gold mines and by people oppressed by the burden of imperial taxation.”

Rome, in short, was a state very similar to what Hitler would have built had he conquered Europe: incorporate some nations into the empire (e.g., Northern Europeans), enslave others, and exterminate yet others. The Gothic invasion by itself would not have brought Rome down without the slave revolt that it helped to trigger.

I am very glad that Christianity survived the Fall of Rome. But the lesson to be drawn from the 1600th anniversary of the Sack of 410 C.E. is that predatory empires premised on conquest will get what they deserve. And that thought makes me consider the proposed monument to Muslim triumphalism in a different light.


Tuesday, August 24, 2010, 3:07 PM
David P. Goldman

DNA samples from several dozen relatives of Adolf Hitler indicate that the monster of the 20th century very likely had some Jewish ancestry, reports the Jerusalem Post.  The newspaper explains, “His father, Alois, was thought by some to have been the illegitimate offspring of a maid called Maria Schickelgruber and a 19-year-old Jewish man with the family name of Frankenberger.”


Tuesday, August 24, 2010, 11:25 AM
David P. Goldman

In a May 2009 essay entitled “Demographics and Depression,” I warned First Things readers that the great economic headwind of our time was demographic:

Our children are our wealth. Too few of them are seated around America’s common table, and it is their absence that makes us poor. Not only the absolute count of children, to be sure, but also the shrinking proportion of children raised with the moral material advantages of two-parent families diminishes our prospects. The capital markets have reduced the value of homeowners’ equity by $8 trillion and of stocks by $7 trillion. Households with a provider aged 45 to 54 have lost half their net worth between 2004 and 2009, according to Dean Baker of the Center for Economic and Policy Research. There are ways to ameliorate the financial crisis, but none of them will replace the lives that should have been part of America and now are missed….

In the industrial world, there are more than 400 million people in their peak savings years, 40 to 64 years of age, and the number is growing. There are fewer than 350 million young earners in the 19-to-40-year bracket, and their number is shrinking. If savers in Japan can’t find enough young people to lend to, they will lend to the young people of other countries. Japan’s median age will rise above 60 by mid-century, and Europe’s will rise to the mid-50s.

America is slightly better off. Countries with aging and shrinking populations must export and invest the proceeds. Japan’s households have hoarded $14 trillion in savings, which they will spend on geriatric care provided by Indonesian and Filipino nurses, as the country’s population falls to just 90 million in 2050 from 127 million today.

The graying of the industrial world creates an inexhaustible supply of savings and demand for assets in which to invest them–which is to say, for young people able to borrow and pay loans with interest. The tragedy is that most of the world’s young people live in countries without capital markets, enforcement of property rights, or reliable governments. Japanese investors will not buy mortgages from Africa or Latin America, or even China. A rich Chinese won’t lend money to a poor Chinese unless, of course, the poor Chinese first moves to the United States.

That the aging world population needs to save for retirement, and an imbalance of savings with respect to investment opportunities reduces returns in capital markets, finally has dawned on the commentariat. Goldman Sachs just issued a report on demographics and the stock market, noting, “The rise in ‘prime age’ savers globally may also have played an important role in the story of the ‘savings glut’, putting downward pressure on global  real interest rates. Here too, the demographic underpinnings of that story could intensify in the next 10-15 years.” There have been similar articles in the financial press and the client notes of Wall Street economists.

If you subscribed to First Things, you knew about this a year and a half ago.


Monday, August 23, 2010, 3:52 PM
David P. Goldman

Where is Mel Brooks when we need him? The creator of “Spaceballs” is the right person to deal with this item from the Jewish webzine The Tablet:

This month, 12 students were initiated into a class of women studying to become kohanot, or Hebrew priestesses, at a retreat center in rural Connecticut. The ordination process they’ll go through—loosely modeled on the threefold anointing of priests described inLeviticus and invoking the Shekhinah—came to Holly Shere, a folklorist, in a “dream vision” that she shared with Rabbi Jill Hammer, her co-director at Kohenet, the Hebrew Priestess Institute, which was founded in 2006.

Kohenet is part of a growing, grassroots Jewish movement to reclaim the divine feminine—female aspects of God represented in Jewish texts—and reintroduce earth-based traditions to Jewish spiritual seekers.

Hell hath no fury like a Druish Princess.


Monday, August 23, 2010, 11:05 AM
David P. Goldman

Daniel Luban argued last week in the Tablet webzine that the old anti-Semitism has transmogrified into Islamophobia:

…many of the tropes of classic anti-Semitism have been revived and given new force on the American right. Once again jingoistic politicians and commentators posit a religious conspiracy breeding within Western society, pledging allegiance to an alien power, conspiring with allies at the highest levels of government to overturn the existing order. Because the propagators of these conspiracy theories are not anti-Semitic but militantly pro-Israel, and because their targets are not Jews but Muslims, the ADL and other Jewish groups have had little to say about them. But since the election of President Barack Obama, this Islamophobic discourse has rapidly intensified.

The trouble with this analysis is that the group of Americans who have the least favorable opinion of Islam–evangelical Christians–also have the most favorable opinion of Jews. By a margin of 57-24, evangelicals have an unfavorable opinion of Muslims. I reviewed these results in a recent Asia Times Online “Spengler” column.

Enlightened opinion, to be sure, no longer peddles racist slurs against the Jews, just blood libels against the State of Israel. The constituencies most hostile to the State of Israel also are the most Islamophilic. Liberal Democrats have a favorable opinion of Islam by a 66-17 margin, for example, and mainline Protestants (whose organizations seem to think that divestment from Israel is the most important thing to do between now and the Apocalypse) have a favorable opinion by a margin of 51 to 30.

Curious, these liberals. The allegedly misogynistic and homophobic evangelicals don’t like the most misogynistic and homophobic societies on earth, while the feminist-and LGT-supporting liberals like them. Maybe the kingdom’s coming, or the Year of Jubilo.

It seems misguided, though, to sound the alarm about anti-Semitic impulses lurking behind Islamophobia when the most pro-Israel segment of the American population is the least friendly to Islam.

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