Day of Wrath, 19

The infanticidal psychoclass: references

Wikipedia has the problem that many of its editors and administrators are either white traitors to the West or Jews like those of deMause’s journal. Although some scholars contribute to editing it, there is always an anti-westerner who censures the passages opposing the anti-white zeitgeist. For example, regarding the articles on infanticide I edited in 2008, a couple of Australian administrators from the English Wikipedia abused their powers. Not only did they eliminate most of the section on Australia within the article “Infanticide.” They went so far as to erase, from that online encyclopedia, an entire article that another editor had started. This last article focused on expanding the subject of the infanticide committed by aboriginal Australians. (Part of what was censored by Wikipedia is covered in this chapter, in the section on Australia.) Almost a decade later I learned that, since the 1970s, it has been a common practice in that continent to censor studies on infanticide, insofar as the aborigines have been idealized. Rewriting the history of the natives by vaporizing, in Stalin’s style, part of the collective memory of a nation misinforms visitors to the encyclopedia. But not all Wikipedia editors have behaved like that pair of administrators, so zealous in idealizing the natives in their country. In the archived Wikipedia talk page of Psychohistory, Loren Cobb said:

In my view, the psychohistory of Lloyd deMause is indeed a notable approach to history, in the sense in which Wikipedia uses the term “notability.” I am not personally involved in psychohistory—I am a mathematical sociologist—but here are some thoughts for your consideration.

Psychohistory as put forth by deMause and his many followers attempts to explain the pattern of changes in the incidence of child abuse in history. This is a perfectly respectable and non-fringe domain of scientific research. They argue that the incidence was much higher in the past, and that there has been an irregular history of improvement. This is a hypothesis that could just as easily have been framed by an epidemiologist as a psychologist. DeMause proposes a theory that society has gone through a series of stages in its treatment and discipline of children.

Again, this is well within the bounds of social science. None of these questions are pseudoscientific. Even the Centers for Disease Control in Atlanta, a bastion of scientific epidemiology, is interested in these kinds of hypotheses.1

I exchanged a few e-mails with Cobb, who like me is very critical of the psychoanalytic tail in deMausean legacy, and his position piqued my interest.

This chapter summarizes the data collected in the first exhaustive study on infanticide: a book by Larry Milner, Hardness of Heart, published in the last year of the 20th century. That so many researchers have produced astronomical figures on the extent of infanticide moves me to think that Milner’s initiative to devote ten years of his life researching the topic should be undertaken by others. Only then can we be sure if such large numbers are accurate.

Joseph Birdsell believes in infanticide rates of 15-50 percent of the total number of births in prehistoric times.2 Laila Williamson estimated a lower rate ranging from 15-20 percent.3 Both believe that high rates of infanticide persisted until the development of agriculture.4 Some comparative anthropologists have estimated that 50 percent of female newborn babies were killed by their parents in the Paleolithic.5 These figures appear over and over in the research of other scholars.
 

Paleolithic and Neolithic

Decapitated skeletons of hominid children have been found with evidence of cannibalism. Neanderthal man performed ritual sacrifices of children. As shown in the bas-reliefs of a Laussel cave, a menstruating goddess is appeased only by the sacrifice of infants.6

Marvin Harris, the creator of the anthropological movement called cultural materialism, estimated that in the Stone Age up to 23-50 percent of newborns were put to death. However, Harris conceived a rational explanation. In his book Cannibals and Kings: Origins of Cultures, published in 1977, he says that the goal was to preserve the population growth to 0.001 percent. This explanation of more “civilized” cavemen than us has not been taken seriously among other scholars. But the renowned geneticist James Neel surpasses him. Through a retroactive model to study the customs of contemporary Yanomami Indians he estimated that in prehistoric times the infanticidal rate was 15-20 percent. However, Neel wrote: “I find it increasingly difficult to see in the recent reproductive history of the civilized world a greater respect for the quality of human existence than was manifested by our remote ‘primitive’ ancestors.” Ark would have scoffed at this claim. The fact that Neel published such praise for the infanticidal cavemen in Science,7 one of the most prestigious scientific journals, shows the levels of psychogenic regression that we suffer in our times.

 
Ancient World

As we have seen, the sacrifice of children was much more common in the Ancient World than in present times. Three thousand bones of young children, with evidence of sacrificial rituals, have been found in Sardinia. Infants were offered to the Babylonian goddess Ishtar. Pelasgians offered a sacrifice of every tenth child during difficult times. Syrians sacrificed children to Jupiter and Juno. Many remains of children have been found in Gezer excavations with signs of sacrifice. Child skeletons with the marks of sacrifice have been found also in Egypt dating 950-720 B.C. In Carthage “[child] sacrifice in the ancient world reached its infamous zenith.”8 Besides the Carthaginians, other Phoenicians, and the Canaanites, Moabites and Sepharvites offered their first-born as a sacrifice to their gods.

Carthage. Charred bones of thousands of infants have been found in Carthaginian archaeological sites in modern times. One such area harbored as many as 20,000 burial urns. It is estimated that child sacrifice was practiced for centuries in the region. Plutarch (ca. 46-120 AD) mentions the practice, as do Tertullian, Orosius, Diodorus Siculus and Philo. The Hebrew Bible also mentions what appears to be child sacrifice practiced at a place called the Tophet (from the Hebrew taph or toph, to burn) by the Canaanites, ancestors of the Carthaginians, and by some Israelites. Writing in the 3rd century B.C., Kleitarchos, one of the historians of Alexander the Great, described that the infants rolled into the flaming pit. Diodorus Siculus wrote that babies were roasted to death inside the burning pit of the god Baal Hamon, a bronze statue.9

Greece and Rome. In the Persian mythology of Zoroastrianism, at birth some children are devoured by their parents: a fable reminiscent of Cronus. Rhea hid Zeus and presented a stone wrapped in strips, which Cronus took as a swaddled baby and ate it. Cronus represents the archaic Hellas.

The historical Greeks considered barbarous the practice of adult and child sacrifice.10 It is interesting to note how conquerors like Alexander are diminished under the new psychohistorical perspective. If we give credence to the assertion that Thebes, the largest city in the region of Boeotia, had lower rates of exposure than other Greek cities, its destruction by Alexander was a fatal blow to the advanced psychoclass in Greece. A few centuries later, between 150 and 50 B.C. an Alexandrian Jew wrote Wisdom of Solomon, which contains a diatribe against the Canaanites whom he calls perpetrators of “ruthless murders of their children.” (Note how the biblical classics, the 16th-century chroniclers, and the 19th-century anthropologists wield value judgments, something banned in an academy under the shadow of Franz Boas.)

In The Histories Polybius was already complaining in the 2nd century B.C. that parents severely inhibited reproduction, and by the 1st century there were several thinkers who spoke out against the exposure of babies. Epictetus wondered “A sheep does not abandon its own offspring, nor a wolf; and yet does a man abandon his?” In the Preface we saw that in the same century Philo was the first philosopher to speak out against exposure.11

“The greatest respect is owed to a child,” wrote Juvenal, born in 55 AD. His contemporary Josephus, a Romanized Jew, also condemned exposure. And in Heroides, an elegiac poem that he wrote before his exile, Ovid asked, “What did the child commit, in so few hours of life?” However, two centuries after Augustus, in times of Constantine Rome struggled with a decreased population due to exposure. The legend of Romulus and Remus is also revealing: two brothers had been exposed to die but a she-wolf saved them. Romulus forced the Romans to bring up all males and the first female and forbade killing them after a certain age. As Rhea saving his son Zeus, this legend portrays the psychogenic landmark of classical culture compared with other cultures of the Ancient World. But even so, exposure was practiced. A letter from a Roman citizen to his wife, dating from 1 B.C., demonstrates the casual nature with which infanticide was often viewed:

Know that I am still in Alexandria. […] I ask and beg you to take good care of our baby son, and as soon as I received payment I shall send it up to you. If you are delivered, if it is a boy, keep it, if a girl, discard it.12

In some periods of Roman history it was traditional for a newborn to be brought to the pater familias, the family patriarch, who would then decide whether the child was to be kept and raised, or left to death by exposure. The Twelve Tablets of Roman law obliged him to put to death a child that was visibly deformed. Infanticide became a capital offense in Roman law in 374 AD but offenders were rarely if ever prosecuted.13

Hebrew people. Although the Bible says many Hebrews sacrificed their children to pagan gods, Judaism prohibits infanticide (I will approach the subject of the recent studies on the Israelites in the last chapter). Tacitus recorded that the Jews “regard it as a crime to kill any late-born children.”14 Josephus, whose works give an important insight into first-century Judaism, wrote that God “forbids women to cause abortion of what is begotten, or to destroy it afterward.”15

Pagan European tribes. John Boswell believed that in ancient Germanic tribes unwanted children were exposed, usually in the forest. “It was the custom of the pagans that if they wanted to kill a son or daughter, they would be killed before they had been given any food.”16 In the most influential archeological book of the 19th century, Prehistoric Times, John Lubbock invented the terms Paleolithic and Neolithic. He described that burnt bones indicated the practice of child sacrifice in pagan Britain.17

 
The Christian Era

Something goes completely unnoticed for the modern mind. In a world plagued by sacrifices like the Old World, the innocent son has to die ordered by his father: a well-known practice. It is impossible to understand the psychoclass that gave rise to Christianity by overlooking this reality converted into a powerful symbol. This is true despite, as I have stated in the previous pages, that forms of upbringing should have suffered, in general terms, a regression throughout the Middle Ages. The Teachings of the Apostles or Didache said: “You shall not murder a child by abortion nor kill that which is born.”18 The Epistle of Barnabas stated an identical command.19 So widely accepted was this teaching in Christendom that apologists Tertullian, Athenagoras, Minucius Felix, Justin Martyr and Lactantius also maintained that exposing a baby to death was a wicked act. In 318 AD Constantine considered infanticide a crime but reinstated the practice of selling one’s own children. The West took its time to consider criminal the late forms of infanticide. The author of the Codex Theodosianus complained in 322 AD:

We have learned that in provinces where there are shortages of food and lack of livelihood, parents are selling or pledging their children. Such an ignominious act is repugnant to our customs.

Towards 340 AD Lactantius argued that strangling newborns was sinful. Already within the historical period known as Christendom, infanticide was not officially banned in Roman criminal law until 374 AD when Valentinian I mandated to rear all children (exposing babies, especially girls, was still common). However, both exposure and child abandonment continued in Europe.

Middle Ages. The practice was so entrenched, as well as the sale of children, that it had been futile to decree the abolition of such customs. Until 500 AD it could not be said that a baby’s life was secure. The Council of Constantinople declared that infanticide was a homicide, and in 589 AD the Third Council of Toledo took measures against the Spanish custom of killing their own children.20 Whereas theologians and clerics preached to spare their lives, newborn abandonment continued as registered in both the literature record and in legal documents.21 More archaic forms of infanticide, such as sacrifice, were practiced by the Gauls, Celts and the Irish. “They would kill their piteous wretched offspring with much wailing and peril, to pour their blood around Crom Cruaich,” a deity of pre-Christian Ireland.22 Unlike other European regions, in the Middle Ages the German mother had the right to expose the newborn.23 In Gotland, Sweden, children were also sacrificed.24 According to William Langer, exposure in the Middle Ages “was practiced on a gigantic scale with absolute impunity, noticed by writers with most frigid indifference.”25 By the end of the 12th century, notes Richard Trexler, Roman women threw their newborns into the Tiber River even in daylight.26 In Russia, peasants sacrificed their sons and daughters to the pagan god Perun. Some residents of rural areas got rid of their babies by throwing them to the hogs. In Medieval Russia secular laws did not deal with what, for the church, was a crime.27 The Svans killed the newborn females by filling their mouths with hot ashes. In Kamchatka, babies were killed and thrown to wild dogs.28

The darkness of Europe would begin to fade in the 12th century. As explained above, the “little Renaissance” of that century reminds me the famous series of Kenneth Clark, the first of its kind that showed us the personal view of an intellectual in a television series. Other cultures would be arrested in their ways of treatment of women and children.

China and Japan. The American explorer George Kennan noted that among the Koryaks, a Mongoloid people of north-eastern Siberia, infanticide was still common in the 19th century. One of the twins was always sacrificed.29 Since the 17th century Jesuit missionaries had found thousands of babies, mostly women, abandoned on the streets of China. Marco Polo, the famed explorer, saw newborns exposed in Manzi.30 China’s society promoted gendercide. The philosopher Han Fei Tzu, a member of the ruling aristocracy of the 3rd century B.C., who developed a school of law, wrote: “As to children, a father and mother when they produce a boy congratulate one another, but when they produce a girl they put it to death.”31 Among the Hakka people, and in Yunnan, Anhwei, Szechwan, Jiangxi and Fukien a method of killing the baby was to put her into a bucket of cold water, which was called “baby water.” 32 Even before feudal Japan infanticide was performed. The common slang for infanticide was mabiki which means to pull plants from an overcrowded garden. It has been estimated that 40 percent of newborn babies were killed in Kyushu.33 A typical method in Japan was smothering through wet paper on the baby’s mouth and nose.34 Mabiki persisted in the 19th and early 20th centuries.35

India and Pakistan. Female infanticide of newborn girls was systematic in feudatory Rajputs in India. According to Firishta (approx. 1560-1620), as soon as a female child was born she was holding “in one hand, and a knife in the other, that any person who wanted a wife might take her now, otherwise she was immediately put to death.”36 The practice of female infanticide was also common among the inhabitants of Kutch, Kehtri, Nagar, Gujarat, Miazed, Kalowries and also among the Sind in Pakistan.37 It was not uncommon that parents threw a child to the crocodiles in the Ganges River as a sacrificial offering. The British colonists were unable to outlaw the custom until the beginnings of the 19th century.38

Arabia and Islam. Female infanticide was common all over Arabia during pre-Islamic Arabia, especially by burying alive the newborn female.39 Later it would be explicitly prohibited by the Koran: “And do not kill your children for fear of poverty; We give them sustenance and yourselves too; Surely to kill them is a great wrong.”40 However, in spite of this emergent psychoclass, if compared with their infanticidal neighbors of the Arabian peninsula, the forms of childcare and the treatment of women in Islam would be stagnant for centuries.
 

Tribes

Infanticide in tribal societies was, and in some tribes still is, more frequent than infanticide in both Western and Eastern civilizations.

Africa. In this continent newborns were killed because of fear that they were an evil omen or because they were considered unlucky. Twins were usually put to death in Arebo; as well as by the Nama Hottentots of South West Africa; in the Lake Victoria Nyanza region; by the Tswana in Portuguese East Africa; among the Ilso and Ibo people of Nigeria; and by the !Kung Bushmen of the Kalahari Desert.41 The Kikuyu, Kenya’s most populous ethnic group, practiced ritual killing of twins.42 Lucien Lévy-Brühl noted that, as a result of fearing a drought, if a baby was born feet first in British East Africa, she or he was smothered.43 The Tswana people did the same since they feared the newborn would bring ill fortune to the parents.44 Similarly, William Sumner noted that the Vadshagga killed children whose upper incisors came first.45 If a mother died in childbirth among the Ibo people of Nigeria, the newborn was buried alive. It suffered a similar fate if the father died.46 In The Child in Primitive Society, Nathan Miller wrote in the 1920s that among the Kuni tribe every mother had killed at least one of her children.47 Child sacrifice was practiced as late as 1929 in Zimbabwe, where a daughter of the tribal chief used to be sacrificed as a petition of rain.48

Oceania and the Pacific Islands. Infanticide among the autochthon people in the Oceania islands is widespread. In some areas of the Fiji islands up to 50 percent of newborn infants were killed.49 In the 19th-century Ugi, in the Solomon Islands almost 75 percent of the indigenous children had been brought from adjoining tribes due to the high incidence rate of infanticide, a unique feature of these tribal societies.50 In another Solomon island, San Cristóbal, the firstborn was considered ahubweu and often buried alive.51 As a rationale for their behavior, some parents in British New Guinea complained: “Girls […] don’t become warriors, and they don’t stay to look for us in our old age.”52

Australia. According to Bronislaw Malinowski, who wrote a book on indigenous Australians in the early 1960s, “infanticide is practiced among all Australian natives.”53 The practice has been reported in Tasmania, Western Australia, Central Australia, South Australia, in the Northern Territory, Queensland, New South Wales and Victoria. Anthropologist Géza Róheim wrote:

When the Yumu, Pindupi, Ngali, or Nambutji were hungry, they ate small children with neither ceremonial nor animistic motives. Among the southern tribes, the Matuntara, Mularatara, or Pitjentara, every second child was eaten in the belief that the strength of the first child would be doubled by such a procedure.54

Family units usually consisted of three children. Brough Smyth, a 19th century researcher, estimated that in Victoria about 30 percent of the births resulted in infanticide.55 Mildred Dickeman concurs that the figure is accurate in other Australia tribes as a result of a surplus of the birthrate.56 Cannibalism was observed in Victoria at the beginning of the 20th century. The Wotjo tribe, as well as the tribes of the lower Murray River, sometimes killed a newborn to feed an older sibling.57 Thomas Robert Malthus said that, in the New South Wales region when the mother died sucking infants were buried alive with her.58 In the Darling River region, infanticide was practiced “by a blow on the back of the head, by strangling with a rope, or chocking with sand.”59 In Queensland a tribal woman only could have children after the age of thirty. Otherwise babies would be killed.60 The Australian Aranda tribes in the Northern Territory used the method of choking the newborn with coal, sand or kill her with a stick.61 According to James George Frazer, in the Beltana tribes in South Australia it was customary to kill the first-born.62 Twins were always killed by the Arrernte in central Australia.63 In the Luritcha tribe occasional cannibalism of young children occurred.64 Aram Yengoyan calculated that, in Western Australia, the Pitjandjara people killed 19 percent of their newborns.65 In the 19th century the native Tasmanians were exterminated by the colonists, who regarded them as a degenerate race. Richard H. Davies (fl. 1830s-1887), a brother of Archdeacon Davies, wrote that Tasmanian “females have been known to desert their infants for the sake of suckling the puppies,” which were later used for hunting.66 Like other tribal Australians, when the mother died the child was buried as well.67

Polynesia. In ancient Polynesian societies infanticide was fairly common.68 Families were supposed to rear no more than two children. Writing about the natives Raymond Firth noted: “If another child is born, it is buried in the earth and covered with stones.”69 In Hawaii infanticide was a socially sanctioned practice before the Christian missions.70 Infanticidal methods included strangling the children or, more frequently, burying them alive.71 Infanticide was quite intense in Tahiti.72 Methods included suffocation, neck breaking and strangulation.73

North America. Infanticide and child sacrifice was practiced in the New World at times when in Western Europe it had been largely abandoned. There is no agreement about the actual estimates of the frequency of newborn female infanticide in the Eskimo population. Carmel Schrire mentions diverse studies ranging from 15-50 percent to 80 percent.74 Polar Eskimos killed the child by throwing him or her into the sea.75 There is even a legend in Eskimo folklore, “The Unwanted Child,” where a mother throws her child into the fjord. The Yukon and the Mahlemuit tribes of Alaska exposed the female newborns by stuffing their mouths with grass before leaving them to die.76 In Arctic Canada the Eskimos exposed their babies on the ice and left them to die.77 Female Eskimo infanticide disappeared in the 1930s and 1940s after contact with the Western cultures of the South.78 The Handbook of North American Indians reports infanticide and cannibalism among the Dene Indians and those of the Mackenzie Mountains.79 In the Eastern Shoshone there was a scarcity of Indian women as a result of female infanticide.80 For the Maidu Native Americans in the United States twins were so dangerous that they not only killed them, but the mother as well.81 In the region known today as southern Texas, the Mariame Indians practiced infanticide of females on a large scale. Wives had to be obtained from neighboring groups.82

South American tribes. Although data of infanticides among the indigenous people in South America is not as abundant as data from North America, the estimates seem to be similar. The Tapirapé indigenous people of Brazil allowed no more than three children per woman, and no more than two had to be of the same sex. If the rule was broken infanticide was practiced.83 The people in the Bororo tribe killed all the newborns that did not appear healthy enough. Infanticide is also documented in the case of the Korubo people in the Amazon.84

While Capacocha sacrifice was practiced in the Peruvian large cities, child sacrifice in the pre-Columbian tribes of the region is less documented. However, even today studies on the Aymara Indians reveal high incidences of mortality among the newborn, especially female deaths, suggesting infanticide.85 Infanticide among the Chaco in Paraguay was estimated as high as 50 percent of all newborns in that tribe, who were usually buried.86 The infanticidal custom had such roots among the Ayoreo in Bolivia and Paraguay that it persisted until the late 20th century.87

 
Conclusion

As can be gathered from the above data, it is possible to support psychohistory’s cornerstone, the idea of an infanticidal psychoclass, with sources other than those used by deMause. The main criticism of historian Julie Hofmann Kemp to the deMausean model has, therefore, been solved.

 

References

1 Loren Cobb signs under a penname in Wikipedia. His post appeared in the talk page of Psychohistory (03:41, April 3, 2008).

2 Birdsell, Joseph, B. (1986), “Some predictions for the Pleistocene based on equilibrium systems among recent hunter-gatherers,” in Richard Lee and Irven DeVore, Man the Hunter, Aldine Publishing Co., p. 239.

3 Williamson, Laila (1978), “Infanticide: an anthropological analysis,” in Kohl, Marvin, Infanticide and the Value of Life, New York: Prometheus Books, pp. 61-75.

4 Milner, Larry S. (2000). Hardness of Heart / Hardness of Life: The Stain of Human Infanticide. Lanham/New York/Oxford: University Press of America, p. 19.

5 Hoffer, Peter, N.E.H. Hull (1981). Murdering Mothers: Infanticide in England and America, 1558-1803. New York University Press, p. 3.

6 Simons, E. L. (1989). “Human origins.” Science, 245: p. 1344.

7 Neel, James. (1970). “Lessons from a ‘primitive’ people.” Science, 1: p. 816.

8 Milner: Hardness of Heart (op. cit.) p. 324.

9 Brown, Shelby (1991). Late Carthaginian Child Sacrifice and Sacrificial Monuments in their Mediterranean Context. Sheffield Academic Press, pp. 22s. See also: Stager, Lawrence, Samuel R. Wolff (1984). “Child sacrifice at Carthage—religious rite or population control?” Biblical Archaeology Review 10: pp. 31-51.

10 Hughes, Dennis D. (1991). Human Sacrifice in Ancient Greece. Routledge, p. 187.

11 Philo (1950). The Special Laws. Harvard University Press, Vol. VII, pp. 117s, 551, 549.

12 Naphtali, Lewis, ed. (1985), “Papyrus Oxyrhynchus 744,” Life in Egypt Under Roman Rule, Oxford University Press, p. 54.

13 Radville, Samuel X. (1974), “A history of child abuse and infanticide,” in Steinmetz, Suzanne K. and Murray A. Strauss, Violence in the Family, New York: Dodd, Mead & Co., pp. 173-179.

14 Tacitus (1931). The Histories. London: William Heinemann, Vol. II, p. 183.

15 Josephus (1976). The Works of Flavius Josephus, “Against Apion.” Cambridge: Harvard University Press, II.25, p. 597.

16 John Boswell (1988). The Kindness of Strangers. New York: Vintage Books, p. 211.

17 Lubbock, John (1865). Pre-historic Times, as Illustrated by Ancient Remains, and the Manners and Customs of Modern Savages. London: Williams and Norgate, p. 176.

18 Robinson, J. Armitage (translator) (1920), “Didache,” Barnabas, Hermar and the Didache, Vol. D.ii.2c, New York: The MacMillan Co., p. 112.

19 Ibid., Epistle of Barnabas, xix. 5d.

20 Radbill, Samuel X. (1974), “A history of child abuse and infanticide,” in Steinmetz, Suzanne K. and Murray A. Straus, Violence in the Family, New York: Dodd, Mead & Co., pp. 173-179.

21 John Boswell (1984). “Exposition and oblation: the abandonment of children and the ancient and medieval family.” American Historical Review 89: pp. 10-33.

22 Dorson, Richard (1968). Peasant Customs and Savage Myths: Selections from the British Folklorists. University of Chicago Press, p. 351.

23 Westrup, C.W. (1944). Introduction to Roman Law. Oxford University Press, p. 249.

24 Turville-Petre, Gabriel (1964). Myth and Religion of the North: The Religion of Ancient Scandinavia. New York: Holt, Rinehart & Winston, p. 253.

25 Langer, William L. (1974). “Infanticide: a historical survey.” History of Childhood Quarterly, 1, pp. 353-366.

26 Trexler, Richard (1973). “Infanticide in Florence: new sources and first results.” History of Childhood Quarterly, 1: p. 99.

27 Ransel, David (1988). Mothers of Misery. Princeton University Press, pp. 10-12.

28 McLennan: Studies in Ancient History (op. cit.), pp. 105s.

29 Kennan, George (1986 [originally published in 1871]). Tent Life in Siberia. New York: Gibbs Smith.

30 Polo, Marco (1965). The Travels. Middlesex: Penguin Books, p. 174.

31 Yu-Lan, Fung (1952). A History of Chinese Philosophy. Princeton University Press, p. 327.

32 Yao, Esther S. Lee (1983). Chinese Women: Past and Present. Mesquite: Ide House, p. 75.

33 Kushe, Helga and Peter Singer (1985). Should the Baby Live? Oxford University Press, p. 106.

34 Shiono, Hiroshi and Atoyo Maya, Noriko Tabata, Masataka Fujiwara, Junich Azumi and Mashahiko Morita (1986). “Medico-legal aspects of infanticide in Hokkaido District, Japan.” American Journal of Forensic Medicine and Pathology, 7: p. 104.

35 Vaux, Kenneth (1989). Birth Ethics. New York: Crossroad, p. 12.

36 Westermarck, Edward (1968). A Short History of Marriage. New York: Humanities Press, Vol. III, p. 162.

37 Panigrahi, Lalita (1972). British Social Policy and Female Infanticide in India. New Delhi: Munshiram Manoharlal, p. 18.

38 Davies, Nigel (1981). Human Sacrifice. New York: William Morrow & Co, p. 18.

39 Milner: Hardness of Heart, (op. cit.), p. 59. See also: Smith, William Robertson (1903). Kinship and Marriage in Early Arabia. London: Adam & Charles Block, p. 293.

40 The Koran, XVII:31. See also LXXXI:8-9, XVI:60-62, XVII:42 and XLII:48.

41 Milner: Hardness of Heart (op. cit.) pp. 160s.

42 LeVine, Sarah and Robert LeVine (1981), “Child abuse and neglect in Sub-Saharan Africa,” in Korbin, Jill, Child Abuse and Neglect, Berkeley: University of California Press, p. 39.

43 Lévy-Brühl, Lucien (1923). Primitive Mentality. London: George Allen & Unwin Ltd., p. 150.

44 Schapera, I.A. (1955). A Handbook of Tswana Law and Custom. Oxford University Press, p. 261.

45 Sumner, William (1956 [originally published in 1906). Folkways: A Study of the Sociological Importance of Usages, Manners, Customs, Mores, and Morals. Oxford University Press, p. 274.

46 Basden, G.T. (1996). Niger Ibos. New York: Barnes & Noble, pp. 180-184, 262s.

47 Miller, Nathan (1928). The Child in Primitive Society. New York: Bretano’s, p. 37.

48 Davies: Human Sacrifice (op. cit.), p. 143.

49 McLennan, J.F. (1886). Studies in Ancient History, The Second Series. New York: MacMillan & Co., Ltd., pp. 90s.

50 Guppy, H.B. (1887). The Solomon Islands and Their Natives. London: Swan Sonnenschein, p. 42.

51 Frazer, J.G. (1935). The Golden Bough. New York: MacMillan Co., pp. 332s.

52 Langness, L.L. (1984), “Child abuse and cultural values: the case of New Guinea,” in Korbin, Jill, Child Abuse and Neglect: Cross-Cultural Perspectives, Berkeley: University of California Press, p. 15.

53 Malinowski, Bronislaw (1963). The Family Among the Australian Aborigines. New York: Scocken Books, p. 235.

54 Róheim, Géza (1962). “The Western tribes of Central Australia: childhood.” The Psychoanalytic Study of Society, 2: p. 200.

55 Smyth, Brough (1878). The Aborigines of Australia. London: John Ferres, p. 52.

56 Dickeman, Mildred (1975). “Demographic consequences of infanticide in man.” Annual Review of Ecology and Systematics, 6: p. 121.

57 Howitt, A.W. (1904). The Native Tribes of South-East Australia. MacMillan & Co., Ltd., pp. 749s.

58 Malthus, Thomas Robert (1963). On Population. New York: The Modern Library, I.III, p. 170.

59 Bonney, Frederic (1884). “On some customs of the aborigines of the River Darling.” Journal of the Royal Anthropological Institute of Great Britain and Ireland, 13: p. 125.

60 Cowlishaw, Gillian (1978). “Infanticide in aboriginal Australia.” Oceania, 48: p. 267.

61 Murdock, G.P. (1971). Our Primitive Contemporaries. New York: Macmillan, p. 34.

62 Frazer, James George (1963). The Dying God. New York: Macmillan, p. 180.

63 Murdock: Our Primitive Contemporaries (op. cit.), p. 34.

64 Spencer, Baldwin, F.J. Gillen (1904). The Northern Tribes of Central Australia. London: MacMillan & Co., p. 475.

65 Yengoyan, Aram (1972). “Biological and demographic components in aboriginal Australian socio-economic organization.” Oceania, 43: p. 88.

66 Roth, H. Ling (1899). The Aborigines of Tasmania. Halifax: King & Sons, pp. 162s.

67 Murdock: Our Primitive Contemporaries (op. cit.), p. 7.

68 Ritchie, Jane and James Ritchie (1979). Growing Up in Polynesia. Sydney: George Allen & Unwin, p. 39.

69 Firth, Raymond (1983). Primitive Polynesian Economy. London: Routledge, p. 44.

70 Dibble, Sheldon (1839). History and General Views of the Sandwich Islands Mission. New York: Taylor & Dodd, p. 123.

71 Handy, E.S. and Mary Kawena Pukui (1958). The Polynesian Family System in Ka-’U, Hawaii. New Plymouth, New Zealand: Avery Press, p. 327.

72 Ritchie: Growing Up in Polynesia (op. cit.), p. 189.

73 Oliver, Douglas (1974). Ancient Tahitan Society. Honolulu: University Press of Hawii, Vol. I, p. 425.

74 Schrire, Carmel and William Lee Steiger (1974). “A matter of life and death: an investigation into the practice of female infanticide in the Artic.” Man: The Journal of the Royal Anthropological Society, 9: p. 162.

75 Fridtjof, Nansen (1894). Eskimo Life. London: Longmans, Green & Co., p. 152.

76 Garber, Clark (1947). “Eskimo Infanticide.” Scientific monthly, 64: p. 98.

77 Langer: “Infanticide: a historical survey” (op. cit.), p. 354.

78 Balikci, Asen (1984), “Netslik,” in Damas, David, Handbook of North American Indians (Arctic), Washington DC: Smithsonian Institution, p. 427.

79 Savishinsky, Joel and Hiroko Sue Hara (1981), “Hare,” in Helm, June, Handbook of North American Indians (Subarctic). Smithsonian Institution, p. 322. See also: Gillespie, Beryl (1981), “Mountain Indians,” in Helm, June, Handbook of North American Indians (Subarctic). Smithsonian Institution, p. 331.

80 Shimkin, Demitri, B. (1986), “Eastern Shoshone,” in D’Azevedo, Warren L., Handbook of North American Indians (Great Basin). Smithsonian Institution, p. 330.

81 Riddell, Francis (1978), “Maidu and Konkow,” in Heizer, Robert F., Handbook of North American Indians (California). Smithsonian Institution, p. 381.

82 Campbell, T.N. (1983), “Coahuitlecans and their neighbors,” in Ortiz, Alonso, Handbook of North American Indians (Southwest). Smithsonian Institution, p. 352.

83 Johnson, Orna (1981), “The socioeconomic context of child abuse and neglect in native South America,” in Korbin, Jill, Child Abuse and Neglect, Berkeley: University of California Press, p. 63.

84 Cotlow, Lewis (1971). The Twilight of the Primitive. New York: Macmillan, p. 65.

85 de Meer, Kees, Roland Bergman and John S. Kushner (1993). “Socio-cultural determinations of child mortality in Southern Peru: including some methodological considerations.” Social Science and Medicine, 36: pp. 323, 328.

86 Hastings, James (1955). Encyclopedia of Religion and Ethics. NY: Scribner’s Sons, Vol. I, p. 6.

87 Bugos, Paul E. and Lorraine M. McCarthy (1984), “Ayoreo infanticide: a case study,” in Hausfater, Glenn and Sarah Blaffer Hrdy, Infanticide, Comparative and Evolutionary Perspectives, New York: Aldine, p. 510.

 
___________

The objective of Day of Wrath is to present to the racialist community my philosophy of The Four Words on how to eliminate all unnecessary suffering. If life allows, next time I will reproduce the penultimate chapter. Day of Wrath will be available again in printed form.

Day of Wrath, 2

The trauma model


 
Introduction

Throughout history and prehistory children’s lives have been a nightmare about which our species is barely starting to become conscious. “Parents are the child’s most lethal enemy,” wrote Lloyd deMause, the founder of psychohistory. While paleo-anthropologists have found evidence of decapitated infants since the time of our pre-human ancestors, and while it was known that infanticide continued into the Paleolithic and the Neolithic periods, the emotional after-effects on the surviving siblings was appreciated by deMause with the publishing of The History of Childhood in 1974. As we will see in the third section substantiated by a hundred references, infanticidal parents were the rule, not the exception. Even in the so-called great civilizations the sacrifice of children was common. In Carthage urns have been found containing thousands of burned remains of children sacrificed by parents asking favors from the gods. It is believed that infants were burned alive.

Although in a far less sadistic way than in Carthage and other ancient states, and this explains the genius of the classic world, Greeks and Romans practiced infanticide in the form of exposure of newborns, especially girls. Euripides’ Ion describes the exposed infant as: “prey for birds, food for wild beasts to rend.” Philo was the first philosopher who made a clear statement against infanticide:

Some of them do the deed with their own hands; with monstrous cruelty and barbarity they stifle and throttle the first breath which the infants draw or throw them into a river or into the depths of the sea, after attaching some heavy substance to make them sink more quickly under its weight.

In some of his satires Juvenal openly criticized abortion, child abandonment, and the killing of adoptive children and stepchildren.

My first reaction in the face of such revelations was, naturally, a healthy skepticism. This moved me to purchase books about infanticide and histories of childhood not written by “psychohistorians,” but by common historians; and I started to pay special attention to certain kinds of news in the papers of which previously I scarcely gave any importance. One day in 2006 a notice caught my eye, stating that there are 32 million fewer women than men in India, and that the imbalance was caused by feticide. I recalled a photograph I had seen in the June 2003 National Geographic, showing a Bihar midwife in the rural North of India, rescuing a female baby abandoned under a bridge. Infanticide and selective abortion, particularly of girls, continue as I write this line. According to a Reproductive Rights conference in October 2007 in Hyderabad, India, statistics show that 163 million women are missing in Asia, compared to the proportion of the male population. They are the result of the exposure of babies, and especially of selective abortion facilitated by access to techniques such as prenatal testing and ultrasound imagery. These snippets of information gathered from newspapers, coupled with the scholarly treatises which I was reading, eradicated my original skepticism about the reality of infanticide.

But let’s return to psychohistory as developed by deMause. There are cultures far more barbarous than contemporary India as regards childrearing. In the recent past of the tribes of New Guinea and Australia, little brothers and sisters witnessed how parents killed one of their siblings and made the rest of the family share the cannibal feast. “They eat the head first,” wrote Géza Róheim in Psychoanalysis and Anthropology published in 1950. Gillian Gillison observed in Between Culture and Fantasy: a New Guinea Highlands Mythology, published in 1993, that the mother eats the son’s penis. And Fritz Poole wrote:

Having witnessed their parents’ mortuary anthropophagy, many of these children suddenly avoided their parents, shrieked in their presence, or expressed unusual fear of them. After such experiences, several children recounted dreams or constructed fantasies about animal-man beings with the faces or other features of particular parents who were smeared with blood and organs.

These passages are quoted in deMause’s The Emotional Life of Nations. Reading further in this work, one can also learn, as Wolfgang Lederer wrote when observing the tribes, that other primitives threw their newborns to the swine, who devoured them swiftly. Lederer also recounts that he saw one of these mothers burying her child alive:

The baby’s movements may be seen in the hole as it is suffocating and panting for breath; schoolchildren saw the movements of such a dying baby and wanted to take it out to save it. However, the mother stamped it deep in the ground and kept her foot on it…

Australian aboriginals killed approximately 30 percent of their infants, as reported by Gillian Cowlishaw in Oceania; and the first missionaries to Polynesia estimated that up to two-thirds of Polynesian children were killed by their parents. In a 2008 article I learned that infanticide continues in the islands even as of the time of reporting. Tribal women allege they have to kill their babies for fear they might become dreadful warriors as adults.

Another type of information that shocked me in deMause’s books was the frequency throughout history of the mutilation of children. Once more, my first reaction was a healthy skepticism. But I had no choice but to accept the fact that even today there are millions of girls whose genitals have been cut. The Emotional Life of Nations publishes a photograph of a panicked Cairo pubescent girl being held down by adults at the moment when her family has her mutilated. Every time I see that photo I have to turn away my head (the girl looks directly into the camera and her pain reaches me deeply). According to the French National Institute for Demographic Studies (INED), in 2007 there were between 100 and 140 million women who had had their genitals removed. The practice ranges from the partial cutting of the clitoris to the suturation of the vaginal orifice, the latter especially in Sub-Saharan Africa, some regions of the Middle East, and Southeast Asia. The INED study points out that in Ethiopia three-quarters of women have been genitally mutilated, and in Mali up to 90 percent. The practice is also carried out in Yemen, Indonesia and Malaysia.

In historic times there were a large number of eunuchs in Byzantium, and in the West mutilation was a common practice for boys. Verdun was notorious for the quantity of castrations performed, and in Naples signs hung above stores saying, “boys castrated here.” Castration was common as well in other cultures. DeMause observes that the testicles of boys between three and seven years were crushed or cut off. In China both the penis and the scrotum were cut, and in the Middle East the practice continued until recent times.

(A swaddled boy of the tribe Nez Perce, 1911.) DeMause’s books are eye-openers also about another practice that no school text of traditional anthropology had taught me: the tight swaddling of babies.

It is worth noting that historians, anthropologists, and ethnologists have been the target of fierce criticism by some psychohistorians for their failure to see the psychological after-effects brought about by such practices. Through the centuries, babies were swaddled by their mothers with swaddling clothes wrapped around their bodies, several times and tightly fastened while they screamed in their vain attempts at liberation. Before reading deMause the only thing I knew of such practice was when I as a boy saw a cartoon of a couple of Red Indians who had their baby swaddled, of which only a little head was visible crying big time, while the Indians walked on casually. Despite its being a comic strip, I remember it made a mark in my young memory because of the pity I felt for the baby boy and how I noted the parents’ indifference. This happened decades before I read Foundations of Psychohistory, wherein it is described that this practice was universal and that it goes back to our tribal ancestors. Even Alice Miller herself, the heroine of my third book of Hojas Susurrantes, was swaddled as a child. In Europe swaddling is still practiced in some rural parts of Greece. The sad spectacle of the swaddled newborns in Yugoslavia and Russia draws the visiting foreigners’ attention. Even in the city in which I was born a few friends have told me that some relatives swaddled their babies.

Those who have read my previous book would not be surprised that the man in the street has barely thought about the ravages that these practices—swaddling, mutilation, growing up knowing that mom and dad had abandoned or sacrificed a little sister—caused in the surviving siblings who witnessed it. What we have before us is the most potent taboo of the species: a lack of elemental consciousness of what parents do to their children. As we will see at the end of this book, some historians of infanticide who do not belong to the deMausean school estimate in astronomical figures the infanticide rate since the Paleolithic.

 ___________

The objective of the book is to present to the racialist community my philosophy of The Four Words on how to eliminate all unnecessary suffering. If life allows, the following week I will publish here the section on trauma model researcher Colin Ross. Those interested in obtaining a copy of Day of Wrath can request it: here.

Liberalism, 21

Other regions

In Australia, liberalism is primarily championed by the centre-right Liberal Party. The Liberals are a fusion of classical liberal and conservative forces and are affiliated with the conservative International Democrat Union.

 

Impact and influence

The fundamental elements of contemporary society have liberal roots. The early waves of liberalism popularized economic individualism while expanding constitutional government and parliamentary authority. One of the liberal triumphs involved replacing the capricious nature of royalist and absolutist rule with a decision-making process encoded in written law. Liberals sought and established a constitutional order that prized important individual freedoms, such as the freedom of speech and of association, an independent judiciary and public trial by jury, and the abolition of aristocratic privileges.

These sweeping changes in political authority marked the modern transition from absolutism to constitutional rule. The expansion and promotion of free markets was another major liberal achievement. Before they could establish markets, however, liberals had to destroy the old economic structures of the world. In that vein, liberals ended mercantilist policies, royal monopolies, and various other restraints on economic activities. They also sought to abolish internal barriers to trade—eliminating guilds, local tariffs, the Commons and prohibitions on the sale of land along the way.

Later waves of modern liberal thought and struggle were strongly influenced by the need to expand civil rights. In the 1960s and 1970s, the cause of Second Wave feminism in the United States was advanced in large part by liberal feminist organizations such as the National Organization for Women. In addition to supporting gender equality, liberals also have advocated for racial equality in their drive to promote civil rights, and a global civil rights movement in the 20th century achieved several objectives towards both goals.

Among the various regional and national movements, the civil rights movement in the United States during the 1960s strongly highlighted the liberal efforts for equal rights. Describing the political efforts of the period, some historians have asserted that “the voting rights campaign marked…the convergence of two political forces at their zenith: the black campaign for equality and the movement for liberal reform,” further remarking about how “the struggle to assure blacks the ballot coincided with the liberal call for expanded federal action to protect the rights of all citizens”.

Lyndon-B-Johnson

The Great Society project launched by President Lyndon B. Johnson oversaw the creation of Medicare and Medicaid, the establishment of Head Start and the Job Corps as part of the War on Poverty, and the passage of the landmark Civil Rights Act of 1964—an altogether rapid series of events that some historians have dubbed the Liberal Hour.

Another major liberal accomplishment includes the rise of liberal internationalism, which has been credited with the establishment of global organizations such as the League of Nations and, after World War II, the United Nations. The idea of exporting liberalism worldwide and constructing a harmonious and liberal internationalist order has dominated the thinking of liberals since the 18th century. “Wherever liberalism has flourished domestically, it has been accompanied by visions of liberal internationalism,” one historian wrote.

Published in: on September 13, 2015 at 10:01 am  Comments Off on Liberalism, 21  

March of the Titans

The following paragraphs of the concluding chapter of March of the Titans: The Complete History of the White Race by Arthur Kemp caught my attention:

arthur-kemp-barnsley-featAll the great events of history have a racial basis. The very ebb and flow of history is understood only when it is seen that all of history is the result of racial or sub-racial shifts in power, of tribes or nations conquering others, of lands being occupied by different races, and racial conflict.

Once this common thread is understood, then history stops being a meaningless jumble of seemingly unconnected events, but welds into an obviously connected and predictable flow. With this knowledge, predicting the future on the basis of what is already known, is not that difficult.

This is particularly so in the light of the facts which have been overviewed in the previous chapter: the increasing numbers of non-Whites flooding Europe, North America and Australia will, without any doubt, lead to a change in the nature of the societies on those continents, which in turn will bring about a change in the nature of the civilization on those continents. That this will happen is without doubt: it is not even a question of debate, it is a simple fact.

What it means in practical terms is that Western European civilization—as it has been developing since the Late Paleolithic Age, some 27,000 years ago, will vanish and change into something else, a hybrid culture like that of present day India.

A civilization rises and falls along with its originating population: this is the great lesson of history which applies equally to any race in any country. Once the racial composition of a society changes, then that society itself changes.

The socio-demographic factors listed above are the most obvious indicators that the very nature of the White West is busy changing: it is becoming more violent; it is becoming poorer; and it is becoming more anti-White; it is becoming darker.
This is directly linked to the decline of the White people who originally made up that society, and their replacement by non-White newcomers foreign to the culture and civilization.

There are four ways through which a nation’s population can vanish:

1. Through obliteration in war;

2. Through their lands being swamped by labor-driven immigration;

3. Through physical mixing with newcomers; and

4. The second and third factors above combined with a decreasing birth rate amongst the original population.

Ancient Rome vanished because of the last three factors. Now exactly the same scenario is being played out in Western Europe, North America and Australia. Unless checked, the demographic trends show conclusively that Whites will be a minority in all three of these continents by the year 2100. After that, it is only then a question of time and Whites as a racial group will vanish completely.

The notion of an entire race disappearing may seem incredible: but it is not. There are in fact at least four distinct racial groupings which have already vanished as a result of being absorbed into other racial groups which have occupied their territory during the course of history. One of these four groups was a White subrace.

The White subrace known as the Mediterraneans, were the race who originally occupied much of Europe and the Middle East. These were the people who built the very first European civilizations, and then afterwards helped build the civilizations in the Mesopotamian river valley and in Egypt. On the European continent the Mediterraneans were absorbed for the greatest part into the Alpine White subrace; the Proto-Nordics and then the invading Indo-European Nordic subraces.

This absorption occurred with relatively little disruption to the growth of the European continental civilizations, as all the mixing components were all part of the broader White race. In the Middle East and Egypt, however, the Mediterraneans were absorbed into the Arabic/Semitic peoples and the African Blacks: through this process they lost virtually all genetic contact with the rest of the White race. The Mediterranean subrace of the White race has then already vanished, along with the culture it created.

_____________

Note: To read all the book, not only these excerpts, one must purchase a copy. It is no longer free online, not even the original drafts of the book that were once available.

March of the Titans

The following paragraphs of March of the Titans: The Complete History of the White Race by Arthur Kemp caught my attention:

Non-white immigration into the white heartlands

The dominating theme of European history in the last quarter of the 20th Century has been the large-scale immigration of non-White peoples and races into the modern era White heartlands of Europe, Australia/New Zealand and North America. This process has taken place via two avenues: legal immigration and illegal immigration: it is difficult to formulate estimates on which has been the greater. Whatever the channel used, the reality of masses of non-Whites settling in these territories can quite rightly said to be changing the face of these continents.

According to Eurostat (the Statistical Office of the European Communities) in their publication Migration Statistics, 1996, there is not one of the fifteen countries in Western Europe which, at the beginning of 1994, did not have less than 3-10 per cent of what they euphemistically call “non-nationals resident”.

France, Germany, Austria, the Benelux countries, Denmark, Scandinavia and England are all listed as having “non-nationals resident” of more than 10 per cent, with Germany in two regions registered figures of “more than 15 per cent.” An average of between ten and fifteen per cent of “non nationals resident” in Western Europe as of the mid 1990’s is therefore an accurate estimate, given that official figures are always behind actual statistics, as the number of illegal immigrants always closely shadows the number of legal immigrants.

Racial mixing has been extremely prevalent in Britain. According to the 1991 census, taken by the Office for National Statistics in London (ONS), 40 per cent of young Black men in Britain are married to, or live with, a White partner. The trend is less common on the other side of the sexual divide, where one in five young Black women has a partner who is White. Britain has, as a result of this large non-White influx, suffered a large number of Black riots, the most serious of which occurred in 1981, when countrywide riots saw large areas of many inner cities razed to the ground.

According to an article in the newspaper, USA Today of 17 June 1998, the number of mixed-race marriages in the USA was 150,000 in 1960. By 1998 it had increased to “over 1.5 million” and it estimated that the number of mixed-race children in America stood at “over 2 million.”

The 1960s will also go down in history as having introduced one of the most significant factors to affect White numbers in the entire history of the world: the development of the birth control pill, or oral contraceptive, which was first approved for use in the United States in 1965. Social demographic trends have shown that it is only in the Western, White, industrialized countries where contraception is used to any significant degree.

The reproduction rate in White countries (amongst their native populations) has, since the introduction of the pill, dropped to the point where in most White countries it is below the stable replacement rate of 2.4 children per female. In the non-White Third World however, no such restraints exist, and the population grows exponentially as fast as the White population declines in Europe and North America: this demographic time bomb will in the not to distant future have serious consequences for the entire earth.

The resultant massive overpopulation of the non-White lands of the earth provides the major driver for non-White immigration into the White heartlands of Europe, Australia and North America.

Battery Park, NY

Cloaca gentium – Battery Park, New York

March of the Titans



Excerpted from March of the Titans: The Complete History of the White Race by Arthur Kemp (pic: Kemp in a BNP meeting):



Australia and New Zealand

Australia and New Zealand were virtually unique amongst the European colonies in the sense that they were the only new lands to where large numbers of Black slaves were never imported. The result was a successful colony comprised overwhelmingly of Whites (with only a small fraction of original non-White natives) which established a record for stability and progress virtually unmatched in history.

 
“White Australia” policy started in 1856

The development of the mining industry saw for the first time the importation of non-White laborers: Chinese immigrants started arriving after the discovery of gold, and their appearance created alarm amongst the Whites. Eventually in 1856, the state of Victoria formally passed a law prohibiting Chinese persons from entering its territory.

The government of the colony of Queensland started importing Polynesians to work on sugarcane plantations in the early 1860s; a public outcry followed, and the Polynesians were quickly sent back and their jobs were taken by White workers.

The Victoria Chinese exclusion law was then taken up by every other colony in Australia, being extended to include all non-Whites everywhere. This policy of excluding all immigrants except those belonging to the White race became known formally as the “White Australia Policy” and had the overwhelming support of all the colonists.

It was precisely the common acceptance of the White Australia policy which finally drew the various colonies of Australia into political unity, as it underlined the need for common immigration laws.

 
Rapid progress due to population make-up

All the while, Australia continued to progress as fast as any other modern European country, despite the country only being as young as it was. Almost overnight, White European culture and technology was implemented in Australia and it soon became the superpower of the region, easily dwarfing its much-longer-inhabited neighboring islands.

The rapid rate of Australia’s growth—given its relative youth—is possibly one of the most powerful arguments that can be made for the racial interpretation of history and of how environment is not the overriding factor. There are many Third World lands with greater natural resources, particularly in Africa, which have been inhabited for far longer than Australia, yet they are woefully behind the latter country in development. There can be only one explanation for this differentiation—namely the nature of the population, and not the environment.

Internally, Australia’s racial population make-up hardly changed during the first part of the 20th Century—only Whites were allowed into the country, and this policy combined with a natural reproduction rate created a steady increase of the numbers of Whites.

 
Homogeneity, key to stability

Australia’s development is notable for its stability, in stark contrast to every other part of the new world settled by White colonists. The key difference between Australia and the Americas or Africa, has been the massive degree of homogeneity amongst the inhabitants of Australia. It has never caused the Australians to become involved in horrendous civil wars nor to face the social unrest and racial violence that has dogged all the other settlements.

The development of Australia into a modern First World country contrasts dramatically with the progress of colonies in South America: although the settlements in South America preceded those in Australia by hundreds of years, Australia is nonetheless far more developed than almost all of South America.

If time, geography or other environmental factors were the sole determinant of the development of a society, it would be fairly logical to assume that a colony dating from approximately 1500 (for example Cuba) would be more developed than a colony dating from approximately 1800 (Australia).

The fact that the levels of development in these two countries differ so vastly can only be ascribed to the populations of these regions, and to no other factor. This is particularly so if it is borne in mind that, by any measure, Australia is a far less hospitable place than most of South America.

This stability has allowed Australia to develop as fast as any nation on earth: and the country is classed as First World even though in reality it was only created during the early part of the 18th century—truly a remarkable example of the truth that a society is a reflection of the people living in it, rather than a product of the environment.

 
White Australia policy abandoned

In a move which has seen Australia’s non-White population surge in numbers, the White Australia policy was only formally struck from the statute books in 1966 by a Liberal party government under Robert Menzies: unofficially it remained in force well into the 1970s.

MacDonald reviews Gottfried

macdonald[Paul] Gottfried rejects much of the received wisdom on issues related to the German past. In “Germany’s War Wounds” he notes the hypocrisy of framing World War II as a moral crusade while ignoring the crimes against the German people. While England suffered around 21,000 civilian deaths from German bombing, over 600,000 German civilians died as their cities were bombed, with much of the carnage occurring after the war was effectively won and the cities were defenseless. Yet we have intellectuals like Christopher Hitchens stating that Germans who complain show “a combination of arrogance and self-pity tinged with anti-Semitism.” […]

Gottfried notes that the influence on England to completely break away from its past and become a multicultural society “patterned itself on American reforms and American visions.”

I strongly suspect that this is true throughout the West. Once America became militarily and culturally dominant in the post-World War II era and given the international and hierarchical nature of elite culture (particularly apparent in the academic world), it was only a question of time before other Western countries followed in its footsteps. One can only imagine the pressure that would be exerted on, say, Australia if it had retained the White Australia policy into the present. […]

In “The Managerial President,” Gottfried notes that “All the major conflicts into which our leaders thrust us from the Civil War on, with the possible exception of Viet Nam, are seen as morally desirable actions. … [These historians] have never been as anti-Communist as they are anti-fascist and Teutonophobic. … The U.S. is a land of morally driven, energetic presidents who have made us into the envy and dread of the world.” […]

The WASPs barely fought back, instead leaving the stage laden with guilt and groping for a sense of moral righteousness—traits that were deeply embedded in their Puritan ancestors and cynically exploited by their Jewish conquerors. As a result, we now have a Jewish-dominated elite that is far more corrupt and far less representative of the country than the previous elite, but whose power and motives (the latter rooted in a boundless hostility although often phrased as a love for humanity) are completely outside of the boundaries of acceptable public discussion.

No people can long survive when they become dominated by an elite that is hostile to them and their culture.

__________________

Read it all: here.

The Sin against the Holy Ghost

O splendour of the flesh! O ideal splendour!
O love renewed, triumphant dawn aurora,
Where, at their feet the Gods and Heroes,
Callipyge the white and her little Eros,
Drowned in the snow of rose-petals, press
Women and flowers beneath their feet’s caress!

—Rimbaud

female portrait nude

Since English roses are the Crown of the Evolution, that Nature took unfathomable ages to create, when I lived in Manchester nothing shocked me more than the spectacle of watching snow-white women with Neanderthalesque partners on the streets: dysgenics to the maximum degree.

Below, paragraphs from Arthur Kemp’s March of the Titans:


The world today is dominated by technology as never before. It is impossible to travel anywhere without seeing some vestiges of or manifestations of technological wizardry which have shaped all life on the planet today, particularly those innovations developed at the time of the Industrial Revolution.

While this fact is commonly known and countless books and works have been written on the subject, all have ignored one crucial feature of this astonishing technological revolution: the plain facts are that the great technological innovations which have set the pace for the entire world are exclusively the product of a tiny minority of Whites.

This fact, like so many other unpalatable truths in history, is ignored because of the political implications it carries: it is possibly the most politically incorrect view which can be made, although the facts leave any objective observer with no other option but to arrive at this inescapable conclusion.

[Kemp goes on to explain the origins of technology and science. He sketches the lives of dozens of white inventors and scientists, a long list from the ancient Greeks to modern inventors: all whites. In other chapters he writes about immigration and eugenics in the US until 1945. He also writes about monstrous dysgenics: what I call the Sin against the Holy Ghost, non-white interbreeding with Aryan women:]

Having established itself as the second White heartland, a second Europe, North America immediately became the focus for massive development, advances—and a magnet for further immigration from all parts of the world. America’s rise to greatness depended to a great degree upon its large racial homogeneity.

Following the banning of further Black immigration in 1808 (when the further importation of slaves was outlawed) American immigration policy was specifically geared to ensuring that as few non-Whites as possible entered that country. As a result of this policy, the White population did indeed increase: great industries sprang up and America soon almost equaled Europe in terms of population numbers.

In the period immediately following the end of the American Civil War, the Republican Party dominated American politics, partly through the disenfranchisement of the Whites in the South and their replacement with Republican supporting Black voters. The Republicans remained in control of both houses of Congress until 1875, and of the presidency from 1869 until 1885, in the latter year losing it to the Democrats.

After 1900 the legislation enforcing segregation was carried to new heights:

• a 1914 Louisiana statute required separate entrances at circuses for Blacks and Whites;

• a 1915 Oklahoma law segregated telephone booths;

• a 1920 Mississippi law made it a crime to advocate or publish “arguments or suggestions in favor of social equality or of intermarriage between Whites and Negroes.”

• Arkansas provided for segregation at race tracks;

• Texas prohibited integrated boxing matches;

• All states had segregated schools; and

• All states prohibited mixed race marriages.

Segregation was not, as is commonly believed, restricted to the South. In 1910, the northern city of Baltimore in Maryland became the first city in America to officially delineate separate Black and White suburbs, and was followed by Dallas, Texas, Greensboro, North Carolina, Louisville, Kentucky, Norfolk, Virginia, Oklahoma City, Oklahoma, Richmond, Virginia, Roanoke, Virginia, and St. Louis, Missouri.

The policy of segregation was carried out at the highest level: when Woodrow Wilson became president in 1913, the first action he took upon arriving in Washington DC, was to order the segregation of all federal facilities in the American capital.

Eugenics

During the last part of the 19th Century and the early part of the 20th Century, America became the world’s center for racial science. By the time that Theodore Roosevelt became president of America in 1913, and lasting right until the beginning of the Second World War in 1939, explicitly racial policies were followed by virtually all American presidents.

When D.W. Griffith’s classic 1915 film, Birth of a Nation, which told the story of the Reconstruction period and the rise of the original Ku Klux Klan, was publicly praised by American president Woodrow Wilson, the film was an immediate hit, with audiences all over America flocking to see the epic.

Madison Grant

The chief racial theorist at the time in America was Madison Grant (1865-1937) who counted amongst his personal friends at least two American presidents. Grant wrote two of the most influential works of American racialism: The Passing of the Great Race (1916) and The Conquest of a Continent (1933). In both these books Grant expounded on racial anthropology and the need for eugenics—or racial improvement by selective breeding (in the same way that specific breeds of animals are reared).

In his book, The Passing of the Great Race, Grant called for a halt to non-White immigration into the United States. The book was an international best seller, being favorably reviewed by Science, the journal of the American Association for the Advancement of Science, and numerous other equally influential publications.

Lothrop Stoddard

American president Warren G. Harding publicly praised eugenicist Lothrop Stoddard’s book, The Rising Tide of Color, at a public speech on 26 October 1922; this was followed the same year by the appointment of one of Grant’s compatriots, Harry Laughlin, as an expert witness on eugenics and racial differences in IQ (as had been measured in the U.S. military) by the U.S. Congress Subcommittee on Immigration.

1924 Immigration Law

A huge wave of immigrants to the United States occurred between the 1840s and the 1920s. During this era, approximately 37 million immigrants arrived in the United States. Census figures indicate that about 6 million Germans, 4.5 million Irish, 4.75 million Italians, 4.2 million people from England, Scotland and Wales, approximately the same number from the Austro-Hungarian Empire, 2.3 million Scandinavians, and 3.3 million people from Russia and the Baltic states entered the United States. Between the 1840s and the 1870s, Germans and Irish groups predominated. Between 1854 and 1892, more Germans arrived in any given year than any other ethnic group, except for three years when the Irish predominated.

Starting in 1880 however, the waves of immigrants started to come increasingly from Eastern Europe: millions of Eastern European Jews and Southern Europeans, all considerably “darker” than the original White settlers in America who had all virtually exclusively come from the Nordic sub-racial dominated countries of Northern and Western Europe.

The influx of Southern Europeans, in particular, was opposed by the American eugenicists, and became the subject of much work and investigation. The end result of this work, combined with the earlier investigations and evidence by Harry Laughlin, produced the 1924 Immigration law. In 1924, the overwhelming majority of scientific opinion put before the Congress led to the Johnson Act of 1924, which cut down to little less than a tiny trickle the number of immigrants into America, limiting those who did enter to those of specific Northern and Western European ancestry only.

This law remained in force until 1965. Grant was acknowledged as the father of these immigration laws; and he went on to found the American Eugenics Society with Laughlin, the U.S. Congress appointed eugenics advisor.

The suppression of American eugenics

The science of eugenics became international: the First World Eugenics Congress was held in London in 1912. The later British prime minister, Winston Churchill, was one of the official sponsors, with the then British prime minister, Arthur Balfour, delivering the inaugural address.

The Second Eugenics Congress was hosted by the American Museum of Natural History in New York, with more than 300 delegates from all over the world—except Germany, as that country was still ostracized after the First World War. The guest list was impressive: including the future American President Herbert Hoover and the scientific genius Alexander Graham Bell, who was also the Congress’s honorary president, amongst many others.

The Third World Eugenics Congress—and the last—was held at the American Museum of Natural History in New York again in 1932, where prominent attendees included Dr. J. Harvey-Kellogg (from Kellogg’s cereals) and Leonard Darwin, son of Charles Darwin, the developer of the theory of evolution.

Grant’s second major work then appeared in 1933: The Conquest of a Continent, detailing the racial make-up of the United States and warning that racial integration would cause modern America to disappear. The book, published by the well-known Scribner and Sons publishing house, became the focus of a boycott organized mainly by the Jewish Anti-Defamation League.

This occurred despite Grant making no specific remarks about Jews in the book: but by this time the Nazi Party had come to power in Germany and the American racialist movement was to a large extent held responsible for helping to prepare the scientific background to Nazi policy, and as such the propaganda mills were turned against Grant as much as they were turned against the Nazis.

Finally the Jewish anthropologist, Franz Boas, launched an all out campaign against eugenics. Combined with the propaganda linking Grant’s work to the openly anti-Jewish Nazi government in Germany, fewer and fewer public figures were prepared to associate themselves with eugenics, and by the end of the Second World War the science had been successfully suppressed in America.



Non-white immigration into the white heartlands

The dominating theme of European history in the last quarter of the 20th Century has been the large-scale immigration of non-White peoples and races into the modern era White heartlands of Europe, Australia/New Zealand and North America. This process has taken place via two avenues: legal immigration and illegal immigration: it is difficult to formulate estimates on which has been the greater. Whatever the channel used, the reality of masses of non-Whites settling in these territories can quite rightly said to be changing the face of these continents.

According to Eurostat (the Statistical Office of the European Communities) in their publication Migration Statistics, 1996, there is not one of the 15 countries in Western Europe which, at the beginning of 1994, did not have less than 3 -10 per cent of what they euphemistically call “non-nationals resident”.

France, Germany, Austria, the Benelux countries, Denmark, Scandinavia and England are all listed as having “non-nationals resident” of more than 10 per cent, with Germany in two regions registered figures of “more than 15 per cent.” An average of between 10 and 15 per cent of “non nationals resident” in Western Europe as of the mid 1990’s is therefore an accurate estimate, given that official figures are always behind actual statistics, as the number of illegal immigrants always closely shadows the number of legal immigrants.

white-woman-black-man

Racial mixing has been extremely prevalent in Britain. According to the 1991 census, taken by the Office for National Statistics in London (ONS), 40 per cent of young Black men in Britain are married to, or live with, a White partner. The trend is less common on the other side of the sexual divide, where one in five young Black women has a partner who is White. Britain has, as a result of this large non-White influx, suffered a large number of Black riots, the most serious of which occurred in 1981, when countrywide riots saw large areas of many inner cities razed to the ground.

According to an article in the newspaper, USA Today of 17 June 1998, the number of mixed-race marriages in the USA was 150,000 in 1960. By 1998 it had increased to “over 1.5 million” and it estimated that the number of mixed-race children in America stood at “over 2 million.”

The 1960s will also go down in history as having introduced one of the most significant factors to affect White numbers in the entire history of the world: the development of the birth control pill, or oral contraceptive, which was first approved for use in the United States in 1965. Social demographic trends have shown that it is only in the Western, White, industrialized countries where contraception is used to any significant degree.

The reproduction rate in White countries (amongst their native populations) has, since the introduction of the pill, dropped to the point where in most White countries it is below the stable replacement rate of 2.4 children per female. In the non-White Third World however, no such restraints exist, and the population grows exponentially as fast as the White population declines in Europe and North America: this demographic time bomb will in the not to distant future have serious consequences for the entire earth.

The resultant massive overpopulation of the non-White lands of the earth provides the major driver for non-White immigration into the White heartlands of Europe, Australia and North America.

____________________________

I blame Christianity’s secular offshoots for this, and look forward to participate in the Day of the Rope…

Australia is gone

The following is a recent comment by
Pat Hannagan on The Occidental Observer:



Australia is rapidly being shutdown in terms of any “free speech” that is not in full concordance with the ruling media and political dynasty of communist anti-Western / anti-White policy and propaganda.

We have the media inquiry instigated by Labor PM Ms Gillard, driven by the appointed Jew Mr Ray Finkelstein QC. (link)

We have NSW “conservative” Premier Mr O’Farrell “…who is concerned there have been no successful criminal prosecutions in the history of the NSW laws and that they have fallen out of step with community expectations”, now demanding an “inquiry that will consider strengthening anti-discrimination laws to make it easier to convict people for serious racial vilification”.

Note well: The inquiry has been welcomed by the president of the Anti-Discrimination Board, Stepan Kerkyasharian, as “a great opportunity to deal with this matter”. Mr Kerkyasharian is, of course, a Jew. (link)

As is the Chairman of the Victorian Equal Opportunity and Human Rights Commission, Mr John Searle.

It is illegal in Australia to point out what I have above, that certain drivers of anti-discrimination legislation and proponents of racial vilification laws in Australia are Jews.

The prominent neoconservative opinion writer Andrew Bolt, himself a lover of Israel and all things Jewish, was himself set upon by a coterie of Jews and taken to court for “hate speech” towards Aboriginals.

You can read about that also in Quadrant, and note all the Jews who orchestrated the campaign against him, as well as the aforementioned Justice Finkelstein. But, Bolt will never note that the Jews, on the whole, despise and revile him—he loves them! (link)

Furthermore, it is illegal to do so in Australia. That is why it is important that blogs such as Occidental Observer, administered out of the U.S.A. continue to allow comments.

You cannot rely on Australia to lead anything. Our bi-party system is in lock-step to shutdown White Australia, and criminalise White Australians.

Who We Are, 22

The following is my abridgement of chapter 22 of William Pierce’s history of the white race, Who We Are:

Centuries of Colonialism Yield Benefits, Perils
Nearly All Black Slaves Went to Iberian America
Economic Colonialism Is Racial Treason

 

With the close of the Viking Age in the latter half of the 11th century, we left the prehistoric period, with all its pagan vigor, behind us in the previous installment and entered an era described more or less fully by contemporary written accounts. Our aim here, in accord with the purpose of this entire series, is to select from the wealth of historical material covering the events of the last 900 years that which is especially pertinent to racial developments, rather than to political, religious, economic, artistic, scientific, or other cultural aspects of life—keeping always in mind, of course, that, in the final analysis, race and culture are inseparable.

We have already noted, however briefly, the racial developments in Iberia through the 15th century (installment 19) and in Eastern Europe through the 17th century (installment 20). Most of what follows will be concerned with the North and the West of Europe: more specifically, with the people of that region and their expansion over the globe.

For five centuries after the abandonment of the settlements in North America, Europe staggered along under the burden of a number of problems: battling Moors, Turks, and Mongols on its southern and eastern frontiers and often well inside those frontiers; yielding up the last of its spiritual and mental freedom and settling into a straitjacket of superstition and orthodoxy, as the Christian Church tightened its grip on all of Europe; succumbing to the Black Death by the tens of millions, as this dread scourge swept over the land in the 14th century and killed every fourth European. In addition to these problems imported into Europe from Asia, the Europeans were no slouches at generating problems of their own, and territorial and dynastic warfare continued to take their toll throughout the Middle Ages.

By the beginning of the 15th century, however, the indomitable spirit of the White race was clearly making gains on several fronts: material, intellectual, and spiritual. On the first of these, European energy and inventiveness had kept up a slow but steady increase in productivity, both in agriculture and in the crafts, so that, despite the ravages of war and plague, the accumulation of wealth in all social strata had resulted in an average standard of living vastly higher than in any Asian land.

In the fifth decade of the century the German printer Johann Gutenberg of Mainz developed the process of printing with movable, metal type to the point that the mass production of books could be undertaken. For the first time in the life of the race the recording and general dissemination of man’s accumulated knowledge to all with the wit and the will to profit by it became a practical matter.

And it was only in Europe that this wit and will were manifested. Some of the earlier developments in the printing craft had come from Asia—ink and paper, for example—but the explosion in knowledge resulting from Gutenberg’s work was confined almost entirely to our own European ancestors. By the end of the 15th century 1,000 new titles per year were being produced by Europe’s book printers. By 1815 the number had climbed to 20,000 per year.

Even on the spiritual front there was progress. The Church, grown soft, corrupt, and overconfident in the centuries since the Saxons and the Vikings had been forced to the baptismal font, was spoiling for an upset by the end of the 15th century. It had laid the basis for its own downfall, and early in the following century its monopoly in matters of the spirit was dealt two lethal blows, first by Martin Luther in Germany (1517), and, a little over a decade later, by King Henry VIII in England. It is one of history’s sweetest ironies that Martin Luther was a Saxon and King Henry was the descendant of Norman Vikings.

Amerind Fate. The native Amerinds found by the Spaniards in the West Indies were, like those of the mainland, of Mongoloid derivation, being the descendants of Mongoloid peoples who had begun crossing the Bering Strait from Siberia to North America some 12,000 years ago and had then gradually propagated throughout the empty North and South American continents and the adjacent islands.

Since the Spaniards’ entire purpose in the New World was economic exploitation, not the propagation of their own race, they did not deliberately liquidate the native population. In some areas, however, that was the inadvertent effect of the Spanish conquest. The Indians were not constitutionally suited to the unremitting slave labor in the gold and silver mines and on the sugar plantations which was forced on them by their new masters, and they died like flies under the Spanish yoke.

An enormous toll was also taken by smallpox, a disease endemic among the Europeans but one to which the Amerinds, isolated as they had been for thousands of years, had no natural immunity. It virtually depopulated the Caribbean islands and then wreaked havoc among the mainland Indians. (The Indian revenge was syphilis, a New World disease entirely new to the Europeans—at least, in the new and virulent form in which it existed among the Amerinds.)

Beginning of the Black Tide. Because of the inadequacy of the Indians as a local labor force, the Spaniards almost immediately began importing Negro slaves from West Africa. The latter belong to a race ideally suited to the plantation labor of that era. The Blacks were first used in the West Indies, then on the Brazilian mainland. Approximately a million of them were imported in the period 1550-1650, and by the latter date they had completely replaced the Amerind natives as a slave labor force on the Caribbean islands.

Approximately 150,000 Spaniards and Portuguese had migrated to the New World by the middle of the 17th century, and natural increase had raised their number to about 400,000. They ruled over about 9,000,000 Indians—and a growing population of mestizos (Indian-White mixed breeds), Blacks, mulattos, and Indian-Black mixed breeds. Only on the island of Cuba was there anything approaching a truly White Spanish or Portuguese community.

Northerners Arrive. From the beginning of the 17th century, however, Northern Europeans—English, French, and Dutch—began seriously contesting the Iberians’ claims on the New World. By 1650 nearly 50,000 English (and a few thousand French and Dutch) immigrants were settled on Caribbean land wrested away from the Spaniards, and another 50,000 had landed in North America.

In sharp contrast to the Spanish and Portuguese colonists, the great bulk of the Northern Europeans came to the New World not to exploit non-White labor and make money, but to settle and work the land themselves, in all-White communities. Thus, colonialism acquired two quite distinct meanings in the 17th and 18th centuries: a strictly economic meaning, which applied to all the Southern European and some of the Northern European colonies; and a racial meaning, which applied almost exclusively to the colonies of the Northerners.

The tropical climate of the Caribbean did not treat the Northerners as well as it did the Southern Europeans, however, and about half of those who settled there were killed off by fever. After reaching a total of around 100,000 by 1700, most of them moved on to North America. The ones who remained switched to Iberian-style colonialism and began importing Blacks to work Caribbean sugar plantations in much greater numbers than the Spanish and Portuguese had.

The Pollution of the South. During the 18th century nearly three million Black slaves were brought into the Caribbean by the English. Another three million were imported by the Iberians, the great majority of them going to Brazil. This established an overwhelmingly non-White population base for the Central and South American area.

It was only in the 19th century that this bleak racial picture for Latin America began to change, and then only in the southernmost part of the region, the consequence of a large influx of new European immigrants (most of them from Southern Europe) into an area which had previously had a very sparse Amerind population and had not been considered suitable for economic exploitation with Black labor by the early Spanish and Portuguese colonists. Today the only countries in South America which are substantially White are Uruguay (nearly 100 per cent), Argentina (between 80 and 90 per cent), and Chile (approximately 50 per cent).

Of the 9.5 million Negroes imported in the three centuries between 1550 and 1850, 4.25 million went to Brazil and other parts of northern South America, and 4.5 million went to the Caribbean and Central America. Another quarter of a million went to southern South America, and only half a million went to the southernmost colonies of North America.

As mentioned above, most of the Northern Europeans who came to the New World had quite different motives than did the Spanish and Portuguese. Most of the latter came only to make money, and relatively few brought their women with them; from the beginning miscegenation was common in the areas controlled by the Iberians.

The Northerners, on the other hand, came for the land and the opportunity for a new life on a new frontier. They brought their women and their plows with them, and for the most part, they did their own labor. They saw in the Indians no opportunity for economic exploitation, but only a danger to their families. Until missionaries began making Christians of the Indians and taking their side against the Whites, the latter just pushed them aside, took their land, and formed all-White communities of farmers, craftsmen, and tradesmen, as they had in Europe.
 
Colonization elsewhere

In Australia the Europeans (nearly all British) encountered an extremely primitive native race—in some features even more primitive than the Negro—numbering around a quarter of a million. Disease and deliberate liquidation by the Europeans had reduced the Australian aborigines to about 60,000 by the beginning of this century. Even today, under protection from the Australian government, they have recovered to only 80,000 and remain largely isolated from the predominantly Northern European population of 13 million.

In New Zealand the non-White native population was less primitive, being of Polynesian stock. The European settlers reduced the number of these Polynesians (Maoris) from an initial 250,000 to about 40,000 at the beginning of this century. Since then a misguided White policy of deliberate coddling has resulted in a population explosion back up to the quarter-million mark. Today, among a White New Zealand population of only three million, the still-expanding Maori minority, mostly urbanized, poses a growing racial threat.

England in India. First the Portuguese, then in succession the Spanish, the Dutch, the English, the Danes, the French, and the Austrians attempted to control the trade between Europe and India. In every case the motivation was strictly economic, not racial.

Although the long English experience in India had a profound influence on the national psyche of England, it provided no net benefits to the White race. The soldierly spirit of duty and uncomplaining self-sacrifice in the service of one’s kind eventually was perverted into a maudlin sense of obligation to the conquered scum of the earth. Again it was Kipling who said it best:

Take up the White Man’s burden
Send forth the best ye breed
Go, bind your sons to exile
To serve your captives’ need;
To wait in heavy harness
On fluttered folk and wild
Your new-caught, sullen peoples,
Half-devil and half child….
Take up the White Man’s burden
And reap his old reward:
The blame of those ye better,
The hate of those ye guard.

The hard lessons learned on the plains of Afghanistan were soon forgotten. Too many years of ease intervened, and moral rot set in. When the Indians became restless again after the Second World War, superstition and moral softness kept the English from dealing with them as Robert Clive had. In the end, though colonialism in its day had made some Englishmen very rich, nothing was left except the superstition and the softness. And because of that superstition and softness, it is now the Indians and the other conquered races who are colonizing England without opposition from the English.

South Africa. The story of southern Africa is different, but equally instructive. Although the Portuguese first found it, they saw no economic opportunities there and did not colonize it.

It was, in the 15th century, an almost empty land, with only a few thousand yellow-skinned Bushmen eking out an existence there by hunting and gathering. The Negroes still had not emerged from their jungles, far to the north.

The Dutch established the first settlement in southern Africa in 1652, at the Cape of Good Hope, but its purpose was only to provide a way station for their maritime traffic between Europe and the East Indies. Five years later, however, the first Dutch farmers arrived and established farmsteads in the vicinity of the way station.

By 1671 Dutch colonists were expanding from the Cape Colony deep into the interior of southern Africa, driving herds of cattle and horses before them and building farms and villages as they went.

Mixed with the Dutch trekkers into the interior were an increasing number of German colonists. In 1688 a group of French Huguenot refugees from the anti-Protestant massacres of the Counter-Reformation arrived. From this group are descended the many South Africans of today bearing French names.

Although southern Africa had become a de facto racial colony by the beginning of the 18th century, it was still a de jure economic colony, under the control of the Dutch East India company. The Company, whose sole interest was profit, saw itself losing control of what had been intended to be only a provisioning facility for its ships on the way to and from the East Indies. Consequently, in 1707 it made the fateful decision to stop providing assistance to European families who wanted to settle in its African colony.

In 1717, guided by the same profit-oriented reasoning, it decided to import Black slaves rather than bring more White craftsmen and artisans into the colony to meet a labor shortage.

The consequence of these capitalist policies was that, when the Dutch East India Company finally disappeared from the scene in 1795, a century and a half after the arrival of the first settlers, there were still only 15,000 Whites in southern Africa. Furthermore, they had started down the deadly path of dependence on Black labor, rather than total White self-sufficiency.

The loss of homogeneity had far-reaching, negative results, which are still felt today. The final end for the Whites there can be, at most, a matter of two decades away.

The hard lesson taught by the different results of the European colonization of North America, Latin America, Australia, New Zealand, India, and southern Africa is that the only type of colonization with lasting significance is racial colonization; and that racial colonization can succeed only when Whites are willing and able to clear the land of non-White inhabitants and keep it clear.