| Samuel Jared Taylor | |
|---|---|
| Born | 1951 Japan |
| Residence | Oakton, Virginia |
| Alma mater | Yale University, Institut d'Études Politiques de Paris |
| Occupation | Journalist, Executive editor |
| Website | |
| www.jaredtaylor.org | |
Samuel Jared Taylor (born 1951) of Oakton, Virginia, is an American journalist and an advocate of what he describes as "racial realism", a philosophy that views race as a biological reality and advocates the separateness of racial groups as the key of a well functioning society.[1] He is known for his advocacy of racial profiling as a valid technique in crime fighting and for his role as a relatively moderate voice in the American white nationalist environment.[2]
Taylor is the founder and editor of American Renaissance, a journal that describes itself as "America's premiere publication of racial-realist thought."[3] He is the president of the parent organization, New Century Foundation, and a former director of the National Policy Institute, a Georgia-based think tank. He is a former member of the advisory board of The Occidental Quarterly. Taylor and many of the organizations he is associated with are often described as promoting racist ideologies by civil rights groups, news media as well as by academics studying racism in the US.[4][5][6] He rejects these accusations himself, saying that his views are reasonable and moderate.[7]
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Born to missionary parents in Japan,[7] Taylor lived in that country until he was 16 years old. His parents were conventional liberals, and so was he until the age of 30. He graduated from Yale University in 1973 with a BA in Philosophy, and did graduate coursework at Institut d'Etudes Politiques de Paris (Sciences Po). He has also worked in west Africa, and has traveled the area extensively.[7] Taylor speaks fluent English, Japanese and French. In the 1980s, Taylor was West Coast editor of PC Magazine and a consultant before founding the American Renaissance periodical in 1990. Taylor has taught Japanese to summer school students at Harvard University.
He is the author of Shadows of the Rising Sun: A Critical View of the Japanese Miracle (1983) ISBN 0-688-02455-6, in which he wrote that Japan was not an appropriate economic or social model for the United States, and criticized the Japanese for excessive preoccupation with their own uniqueness.
Taylor first turned to race in Paved With Good Intentions: The Failure of Race Relations in Contemporary America (1993) ISBN 0-9656383-4-0,[8] in which he argued that racism is no longer a convincing excuse for high black rates of crime, poverty, and school failure. He also edited The Real American Dilemma: Race, Immigration, and the Future of America, (1998) ISBN 0-9656383-0-8.[9]
Taylor supervised preparation of the New Century Foundation monograph, The Color of Crime (1998, 2005), which argues that blacks and Hispanics commit violent crimes at considerably higher rates than whites, and that whites commit violent crimes at higher rates than Asians.[10] He is the main contributor to a collection of articles from American Renaissance magazine called A Race Against Time: Racial Heresies for the 21st Century, (2003) ISBN 0-9656383-2-4[11] and editor of a collection of essays by the late Samuel Francis entitled Essential Writings on Race, (2007) ISBN 978-0-9656383-7-1.[12]
On May 3, 2011, The New Century Foundation released Jared Taylor's sequel to Paved With Good Intentions entitled White Identity: Racial Consciousness in the 21st Century.
Taylor believes that white people have their own racial interests, and that it is intellectually valid for them to protect these interests; he sees it as anomalous that whites have allowed people of other ethnicities to organize themselves politically while not doing so themselves.[13] His journal American Renaissance was founded to provide such a voice for white interests, as well as to convince whites that this enterprise is a legitimate one.[14] Taylor's beliefs are based on his view that human beings are essentially tribal by nature, and that people are instinctively loyal to those of their own race. As a result of this, he believes that societies comprising many ethnic groups cannot be as successful as those that are racially homogeneous.[7]
Taylor has summarized the basis for his views in the following terms:
Race is an important aspect of individual and group identity. Of all the fault lines that divide society—language, religion, class, ideology—it is the most prominent and divisive. Race and racial conflict are at the heart of the most serious challenges the Western World faces in the 21st century... Attempts to gloss over the significance of race or even to deny its reality only make problems worse.[15]
He has questioned the capacity of blacks to live successfully in a civilized society. In an article on the chaos in New Orleans after Hurricane Katrina, Taylor wrote "when blacks are left entirely to their own devices, Western Civilization—any kind of civilization—disappears. And in a crisis, civilization disappears overnight."[16] Taylor believes in a direct correlation between race and intelligence, where blacks are generally less intelligent than whites, and whites are generally less intelligent than East Asians, as expressed in The Bell Curve. Taylor has said in an interview:
I think Asians are objectively superior to Whites by just about any measure that you can come up with in terms of what are the ingredients for a successful society. This doesn't mean that I want America to become Asian. I think every people has a right to be itself, and this becomes clear whether we're talking about Irian Jaya or Tibet, for that matter.[17]
Taylor has made remarks on the growing number of non-whites in Europe, America and Australia.
Taylor has also given support to Hans-Hermann Hoppe's attempts to persuade libertarians to oppose immigration; he generally approves of Hoppe's work, although he sees the pursuit of a society with no government at all to be "the sort of experiment one might prefer to watch in a foreign country before attempting it oneself".[18]
In a speech delivered on May 28, 2005, to the British self-determination group, Sovereignty, Taylor said of his personal feelings to interracial marriages, "I want my grandchildren to look like my grandparents. I don't want them to look like Anwar Sadat or Fu Manchu or Whoopi Goldberg."[19]
Taylor is one of the only American white nationalists to oppose antisemitism. In his 1983 book Shadows of the Rising Sun, he denounced imperial Japanese links to Nazi Germany. At the first American Renessiance conference, held in Atlanta in 1994, rabbi Mayer Schiller was the dinner speaker. In 1997, he removed Holocaust deniers and neo-Nazis from the groups' e-mail list.[20]
Taylor's views have been described as racist by some academics, political commentators, journalists, and various other organizations.[21][22][23] Taylor himself refutes any accusation of racism; he claims that his views are reasonable and moderate, and that they were considered normal by most key figures in American history.[7]
The Southern Poverty Law Center describes Taylor as "a courtly presenter of ideas that most would describe as crudely white supremacist — a kind of modern-day version of the refined but racist colonialist of old."[24] A 2005 feature in the Pittsburgh Post-Gazette described Taylor as "a racist in the guise of expert"[25]
Mark Potok and Heidi Beirich, writers in the Intelligence Report (a publication of the Southern Poverty Law Center), has written that "Jared Taylor is the cultivated, cosmopolitan face of white supremacy. He is the guy who is providing the intellectual heft, in effect, to modern-day Klansmen." They have also stated that "American Renaissance has become increasingly important over the years, bringing a measure of intellectualism and seriousness to the typically thug-dominated world of white supremacy".[20]
Taylor's views have drawn accusations of racism from various academics, political commentators, journalists, and activist organizations.[26][27][28]
Conservative author and National Review contributor John Derbyshire, while not condoning all of Taylor's work, has said that Taylor is a "polite and good-natured man," but that he is a "dissident" whose opinions "violate tribal taboos."[29]