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As Connelly emphasizes, it’s about, in Portnoy’s words, “Hating Your Goy and Eating One Too.” The hatred is real and is intimately tied in with sexual competition.
A passage that is remarkably similar to Portnoy appears in my review of Yuri Slezkine’s The migration of the Jews to the urban centers of the USSR is a critical aspect of Slezkine’s presentation, but it strains credulity to suppose that these migrants threw off, completely and immediately, all remnants of the Eastern European shtetl culture which, Slezkine acknowledges, had a deep sense of estrangement from non-Jewish culture, and in particular a fear and hatred of peasants resulting from the traditional economic relations between Jews and peasants and exacerbated by the long and recent history of anti-Jewish pogroms carried out by peasants.
However, several of the passages from seem to be much more about dominance and sexual competition than revenge.
This suggests that another way to look at shiksa lust is from the perspective of evolutionary psychology which suggests that a central motive is domination over the women of the outgroup.
The amorous advances of the Jewish protagonist of Eduard Bagritsky’s poem “February” are rebuffed by a Russian girl, but their positions are changed after the Revolution when he becomes a deputy commissar.
Seeing the girl in a brothel, he has sex with her without taking off his boots, his gun, or his trench coat—an act of aggression and revenge: I am taking you because so timid Have I always been, and to take vengeance For the shame of my exiled forefathers And the twitter of an unknown fledgling!
In other words, the war against “rural backwardness and religion” was exactly the sort of war that a traditional Jew would have supported wholeheartedly, because it was a war against everything they hated and thought of as oppressing them. There can be little doubt that Lenin’s contempt for “the thick-skulled, boorish, inert, and bearishly savage Russian or Ukrainian peasant” was shared by the vast majority of shtetl Jews prior to the Revolution and after it.
Those Jews who defiled the holy places of traditional Russian culture and published anti-Christian periodicals doubtless reveled in their tasks for entirely Jewish reasons, and, as Gorky worried, their activities not unreasonably stoked the anti-Semitism of the period.
Recall that a constant theme of human history is that women are the spoils of war.Of course much of this narrative is false and exaggerated, but the point is that this “lachrymose” version of Jewish history is entirely mainstream among Jews and a cornerstone of Jewish education and Jewish self-conception.Revenge is important — even critical — in understanding the main currents of Jewish behavior.Jewish members of the internal security force often appear to have been motivated by personal rage and a desire for revenge related to their Jewish identity: Their families had been murdered and the anti-Communist underground was, in their perception, a continuation of essentially the same anti-Semitic and anti-Communist tradition.They hated those who had collaborated with the Nazis and those who opposed the new order with almost the same intensity and knew that as Communists, or as both Communists and Jews, they were hated at least in the same way. The old evil deeds had to be punished and new ones prevented and a merciless struggle was necessary before a better world could be built. Again, there is the strong suggestion that social criticism and feelings of cultural estrangement among Jews have deep psychological roots that reach far beyond particular economic or political interests.
Traditional Jewish shtetl culture also had a very negative attitude toward Christianity, not only as the central cultural icon of the outgroup but as associated in their minds with a long history of anti-Jewish persecution.