After a solid month of visiting various friends and family members, I am now ready to start blogging more regularly again.  With all vacations, I emerged appreciating life more. . . which means I am going to take a break from reading classics of libertarianism for at least this week.  Today, I am going to do a brief review of Hannah Arendt’s Antisemitism, and proceed to draw out some of its implications for a Marxist theory of racism.

Arendt’s book is not about Marxism in any way;  it is an account of antisemitism, the ideology, itself.  The history of the phenomena, as Arendt explains it, begins with the slow development of the nation states in the seventeenth and eighteenth centuries.  Individual Jews became strongly associated with the state in these periods, as Jewish bankers became often the sole source of financing for state activities.  This gave European Jews both inroads into the inner circles of the state (without themselves gaining actual political power) and a corresponding dependence on the state for their protection in a society which is otherwise hostile towards them.

After the French Revolution, nation states emerged large enough to require more capital than any individual Jewish banker could supply.  Consequentially, the combined wealth of the wealthier Jews provided financing for state activities, which accorded special privileges to the Jews.  At this stage, wealthy Jews were fully integrated into the state as a sort of ‘financial arm.’  This period ended with the nineteenth century rise in imperialism, where capitalist expansion involved the direct aid of the state.  Early in this period, bourgeois businessmen saw the profitability of financing state activity and displaced Jewish bankers as the dominant source of state revenue.  This removed their long-standing state function, leaving them relatively unprotected yet with large remaining sums of useless wealth.  Additionally, despite the fact that Jews gradually lost their state function, and with it what social power they had (which, in reality, was shared only by rich individual Jews, not distributed to Jews as a group), their prior position as the prime source of financial revenue, and integration into political circles in every European country, connected them directly in the mind of most classes in society to the state independent of their actual position or power.  Thus, as discontent grew against the state, discontent grew against Jews as a race as representatives of the state.  Thus, the rise of Antisemitism, in short, is really a reaction against ‘the state’ which became a reaction against European Jewry.

This process shows its implications for Marxist theories of race after a few facts are introduced.  Jews became enmeshed in banking as a result of Christian prohibition of usury in the middle ages.  Jews were religiously persecuted, and commonly forbidden from traditional occupations, while in those same Christian regions usury (the reception of interest after the loaning of money) was prohibited to, essentially, everyone except the Jews.  The obvious consequence is that, in order to make a living, Jews had to engage in loaning money and receiving interest, a practice that was actually looked down upon rather than empowered (as is the case with modern financial capitalists).

The religious persecution of Jews (rather than racial persecution) resulted, thus, in the system of Jewish banking, that itself led to the process Arendt describes.  This gradually codified into persecution of Jews by race, and throughout this process the finance capitalist Jewry were essentially forced into this degraded class status until its power and profit potential was realized by the bourgeois;  at that point, the Jews could no longer serve this function, and they lost the only protected class status that any Jews had attained.  In short, the fact that Jews were Jews, first religiously then racially, forced them into subjugated economic positions, then forced them out when those positions were no longer subjugated.   Racism, here in the form of antisemitism, seemed to be a tool to force a group of people into a subjugated (yet functionally necessary) economic class.  This insight, though undeveloped, might be the foundation for a strong Marxist analysis of racism.