Free Markets, Free People
Anti-Semitism and Anti-Capitalism
Ann Althouse is watching the propaganda so you don’t have to. Something in her review of the new Michael Moore agitprop, “Capitalism: A Love Story”, struck me as interesting:
The most striking thing in the movie was the religion. I think Moore is seriously motivated by Christianity. He says he is (and has been since he was a boy). And he presented various priests, Biblical quotations, and movie footage from “Jesus of Nazareth” to make the argument that Christianity requires socialism. With this theme, I found it unsettling that in attacking the banking system, Moore presented quite a parade of Jewish names and faces. He never says the word “Jewish,” but I think the anti-Semitic theme is there. We receive long lectures about how capitalism is inconsistent with Christianity, followed a heavy-handed array of — it’s up to you to see that they are — Jewish villains.
Am I wrong to see Moore as an anti-Semite? I don’t know, but the movie worked as anti-Semitic propaganda. I had to struggle to fight off the idea the movie seemed to want to plant in my head.
I may be alone in this observation, but for quite some time I’ve viewed anti-semitism and anti-capitalism as basically one and the same. Said another way, hatred for Jews appears to me to be closely tied to their historical affiliation with capitalist enterprises.
Certainly the anti-semitism found in the Middle East is somewhat different, in that there are religious and historical factors mixed in to that particular bigotry. And Christian Europe was never terribly friendly to the Jews either, with religious rivalry and illogical scape-goating (i.e. holding Jews responsible for killing Jesus, even though it was the Romans who actually did it, and Jesus was supposed to die according to the scriptures) being played out in large part there as well. Even so, I think there is definitely an anti-capitalist element to anti-semitism.
During the Middle Ages in Europe, Jews were often forbidden from owning land, or entering certain professions, which relegated them to doing the work that the Christians wouldn’t do. Lending money for interest had long been considered to be an awful enterprise, so much so that it was forbidden for Christians to engage in it (much as it is still so for Muslims). Therefore the Jews, who had no strictures* against charging interest, settled into those roles (as well as tax collectors, accountants, rent collectors, and other money-centered jobs), and for quite some time were the only lenders around. During the Roman Empire they were both reviled and tolerated for the practice. Of course, being the only lenders in town meant that when defaults happened, it would be a Jew who would looking for his “pound of flesh” and that did not make them any more desirable. Maybe it was during this time that the capitalist enterprises of making a profit from the use of money became closely associated with Jews, or perhaps it occurred much earlier, but before the term “capitalism” even existed there were Jews performing those functions.
With the rise of socialism in the industrial age, especially during the Progressive Era, all those capitalistic endeavors in which Jewish families had staked their claims started to fall into disfavor (even as they were employed with great abandon). Charging interest for money, always historically suspect, and all other occupations concerned with amassing capital were looked upon with increasing scorn. These were anti-social behaviors engaged in by the “greedy” who placed money above all else, and especially human well-being. It wasn’t uncommon for Jews to be treated as the face of these unsympathetic capitalist sorts.
In the age of industrialization vast sums were risked in building factories and the like, and huge fortunes were made, while regular working stiffs found themselves displaced from their idyllic farms and shacked up in dirty tenements, teeming with poverty (or so the story goes). As in medieval times when the Lord came up short on his payments, and couldn’t provide for those who depended on him, the Jewish lenders made for an easy target when industrialists failed. Wealthy bankers such as the Rothschilds and the Warburgs often came under scrutiny (and still do today) because of their Jewish heritage and massive family fortunes, and many conspiracy theories concerning Jewish attempts to control the world through their financial houses flourished. Indeed, during this ironically anti-capitalist period (ironic because of capitalism’s rapid spread during this time, raising the living standards of millions upon millions of people), political parties and community groups were sometimes formed based quite openly on their antisemitism. As an acceptable social prejudice, anti-semitism was often found to be quite politically useful in Europe and here in the United States. At the same time, prevailing political winds were blowing strongly in the direction of scientific socialism, and decidedly against capitalism and individualism.
Again, I don’t know how or when anti-semitism and anti-capitalism became so intertwined, but for at least the last 150 years I think it’s safe to say they share common space. If you were to replace the words “multinational corporations” with “the Jews” in the popular anti-capitalist screeds of today, I don’t think one would see much of difference in coherence (be that as it may) or objection from purveyors of these conspiracy theories.
Bringing it full circle, I think that close connection between anti-semitism and anti-capitalism is why Althouse gets this feeling from Michael Moore’s film:
He never says the word “Jewish,” but I think the anti-Semitic theme is there. We receive long lectures about how capitalism is inconsistent with Christianity, followed a heavy-handed array of — it’s up to you to see that they are — Jewish villains.
In some ways, the bigotries may be inseparable.
* To be sure, the Bible does prescribe certain regulations for lending, one of which has been interpreted as meaning that Jews were forbidden from charging interest to other Jews, while doing so for loans to gentiles was perfectly acceptable. As I understand it, however, these Biblical restrictions treat “lending” as a sort of charity (that may or may not be paid back), in which Jews were encouraged to be free with their money in the service of their tribe, while having no compunction to be so charitable with “outsiders” (although, there too, be charitable when possible is encouraged). In short, it is a “take care of you family” sort of restriction on lending and not a “screw anyone who’s not Jewish” policy that it is sometimes made out to be.