A remainder to Anglin et al

Editor’s note: Five years ago I discovered this text as a sort of online flier and linked it for this site as a PDF. Now I am reproducing the text as a regular entry because of its very first words:
 

Defense of U.S. No Longer in White Man’s Interest

The highest priority of a country that any White man should fight to defend must be the protection of his race by prohibiting sexual contact between Whites and non-whites, thereby preserving the biological basis for European civilization. This is most effectively accomplished by the establishment of large geographical areas set aside for the exclusive use by those of wholly European ancestry. Those areas must be eternally defended against non-white entry by irrevocable law and military force.

European-descended people are now in a planet-wide race war as non-whites from every point on the globe seek to migrate to White countries, while our nation’s courts render legal decisions requiring Whites to feed, house, medicate and educate these non- whites. The United States Government, the State and City governments and the courts have failed us regarding these things and all of them are illegitimate. They are illegitimate because they do not serve the long-term racial interests of European-Americans. The government’s policies serve only the interests of the non-white races on American soil. The U.S. Congress and the state legislatures have enacted anti-discrimination laws and the courts have ruled “unconstitutional” certain racial laws enacted by our ancestors to protect them and their descendents.

What we have instead is Affirmative Action, non-white trade contractor “set-asides”, the defilement of our universities by the admission of low I.Q. Negroes, and an explosion of non-white crime that is many times greater than their percentage of the U. S. population. We have the mass media promoting sexual contact between White females and non-white males on nearly every TV program and in nearly every movie the American public sees. The same people who author these television programs are promoting the mainstreaming of queer “marriage”, the adoption of infants by queer “couples”, transsexualism and the encouragement of Whites to adopt non-white infants domestically and from overseas, “gun control” and massive non-white immigration into the U.S.

Any White person in the U.S. military, employed in law enforcement, or anywhere in the judicial system, is fighting to defend all of the above degeneracy and its practitioners.

Anybody who ridicules what is happening is usually portrayed in the media as a White male, and is always cast as a misfit, an outcast, an oddball or a pervert. The mass media expend a great deal of energy pacifying the White population and try to keep them off-balance and always on the defensive on racial issues by unending accusations of “racism” and “discrimination”— as if there were something morally wrong with us taken measures to protect our European race, our culture, and our ancestral and New World homelands. There is nothing wrong with it!

As the complexion of America continues to darken, Whites will become increasingly impatient, angry and conscious of the fact that something must be done. The Democrats, the Republicans and the Independents are all against us, and all now openly embrace multiculturalism, so we have passed the point where these developments can be reversed peacefully and the only avenue available to us is to encourage civil war and secession, in which individual states and clusters of contiguous states become race-based sovereign nations, or ethnostates. The coming civil war will be a guerrilla war and is actually underway now in its embryonic stage. That means that a weakened, chaotic, crime-ridden, unstable, and cash-strapped America with a flourishing underground economy is good for now. There are many things that we can do to hasten that day and be prepared for it. Among them are:

  1. Above all, understand that Whites are currently engaged in a low-level guerrilla war. In other words, we are in a planet-wide race war against all non-whites and that there will be no normal life for us from now on. This guerrilla war is about to escalate. Get ready!
  1. Raise your children with a strong sense of racial awareness and pride in their European heritage.
  2. Do not join the U.S. military or law enforcement. Do not defend the U.S. in any way and discourage your children from doing so.

  1. Home school your kids if you have an acceptable amount of education.
  1. Try to be self-employed so you can have control over your income, or at least have a small home-based cash-only business plus your day job. Try to barter your goods and services with individuals and businesses for items you and your family use daily, like food, gas, clothes, or other items that you know you can quickly sell for cash.
  2. Disassociate yourself from non-white acquaintances and, if possible, move to an all-White area. If you cannot avoid contact with non-whites in your work or school, keep those relationships on a formal basis—do not socialize with them away from work.

  3. Remember: Homeland security begins with a racially homogeneous society. Multiculturalism/racial integration = racial death.

Our enemies band together to protect their group interests with organizations like Rainbow Push Coalition, NAACP, La Raza, MEChA, AIPAC, Anti-Defamation League of B’nai Brith (ADL), Southern Poverty Law Center and others. They have a political agenda. Their political agenda promotes the racial homogenization of all of the Whitelands, destroying the biological basis for European civilization, and is extremely hostile to the interests of European-descended people.

The enemy is organized! Are you? Copy and Pass On

Heisman’s suicide note, 11

Or:

A key to understanding the ethnosuicidal United States

I had said in the previous post that I would not read beyond page 500. But a friend on Facebook suggested that I read what Heisman says about the Norman Conquest and I have found oil. I wonder if those white nationalist scholars in the history of Britain and the United States know this thesis? Although Heisman was a Jew, in good hands his thesis could be a vital piece to put together the puzzle of the whys of white suicide, which leads the United States of America. Heisman wrote:

 

Remarkably, the Anglo-Saxons and Germans are very closely related in their cultural-ethnic origins. Yet during the Nazi period, the Germans continued a cultural-political path that lead to an idealization of the Jews as their greatest mortal enemies, the destruction of Western cultural values inherited from Christianity, and the systematic genocide of the alleged propagators of those values. The Americans ventured towards the total opposite historical trajectory becoming perhaps the most Christian nation of the developed world, the most culturally compatible nation with the Jews, and the greatest ally of the state of Israel. At the root of this historical divergence between the Anglo-Saxons and the Germans lay the Norman Conquest. […]

An essential inheritance of America’s Anglo-Protestant values is an inclination to forget ethnic origins, national rivalries, and presumptions of hereditary status that were characteristic of the Old World. The Anglo-Saxons planted the model of this morality of turning a blind eye to national origins for all other Americans to follow and this implicated the erasure of everyone else’s ethnic origins as well. The freedom to forget the past appears to be the obverse side of America’s traditionally optimistic vision of the future. But why is this past problematic? Why were hereditary origins an issue in the first place?

The “race problem” should not matter in America, yet somehow it is the most American issue, the most relevant innovation of the entire American experiment. The old answers, moreover, that attempted to account for the entire “race” issue simply do not add up. There is a lack of coherent answer to the question of why race matters.

American historian Gordon Wood observed that

the white American colonists were not an oppressed people; they had no crushing imperial chains to throw off. In fact, the colonists knew they were freer, more equal, more prosperous, and less burdened with cumbersome feudal and monarchical restraints than any other part of mankind in the eighteenth century.

What exactly were the colonists rebelling against, then? What was this world-historical commotion called “revolution” really about?

 

Conquering the Conquest, or, Enlightened Saxon-centrism

The unanswered questions about race and revolution can be concentrated into a single historical question: When did the Anglo-Saxon nation stop being conquered by the Normans? For the sake of empirical accuracy, let us refuse to indulge in vague abstractions or undemonstrated traditional assumptions of assimilation. If we demand a specific, empirical date or period that marks a distinct end to the Conquest, what can the study of history offer?

Frenchman Alexis de Tocqueville, a descendant of an old aristocratic family from Normandy, wrote in his famous treatise on American democracy, “[g]eneral ideas do not attest to the strength of human intelligence, but rather to its insufficiency.” The holy abstraction of “freedom” has effectually pulled wool over the eyes of those who have mindlessly submitted to the authority of the metaphysics of freedom. Freedom, in this way, seems to grant freedom from rational reflection upon the authority of “freedom.” Instead of being misled by fuzzy, mystical, metaphysical abstractions such as “freedom”, let us ask, specifically and empirically, freedom from what? In its distinctive historical context, what exactly was it about the British political order that radicals such as Thomas Paine sought freedom from?

The very title of Paine’s book, The Rights of Man, might suggest a tendency to abstract or grossly generalize his particular anathema to “hereditary government” in England and France in universal terms. Yet this appearance does not fully stand up to scrutiny. In the case of England, he inquired specifically and empirically into the identity of its hereditary government and followed its very own hereditary logic back to its hereditary origins to discover:

that origin is the Norman Conquest. They are evidently of the vassalage class of manners, and emphatically mark the prostrate distance that exists in no other condition of men than between the conqueror and the conquered.

This means that the “prostrate distance” between the conqueror “class” and the conquered “class” was also a hereditary distance. This kinship discontinuity between rulers and ruled suggests possible grounds for ethnic hostility between the descendants of the aristocracy and the majority population.

In The English and the Normans: Ethnic Hostility, Assimilation, and Identity, historian Hugh Thomas documented the ethnic hostility that existed between the native English and Normans following the Conquest. Justifying a common tendency to conflate ‘Anglo-Saxon’ with ‘English’, he maintained that English identity ultimately triumphed over both Norman identity and ethnic hostility. His thesis implies a kind of democratic cultural revolution and a belief in Anglo-Saxon conquest through cultural identity imperialism. If Thomas was right, then we should really date the first “modern” step towards democratic cultural revolution around the beginning of the thirteenth century. But was the Conquest really conquered so easily?

If the Norman Conquest, Norman identity, and ethnic hostility were conquered so easily, then how does Hugh Thomas explain these words of Thomas Paine in The Rights of Man?

The hatred which the Norman invasion and tyranny begat, must have been deeply rooted in the nation, to have outlived the contrivance to obliterate it. Though not a courtier will talk of the curfew-bell, not a village in England has forgotten it.

This is a direct refutation of the Hugh Thomas’s thesis, in The English and the Normans, that ethnic hostility ended by the beginning of the thirteenth century. Paine provided a powerful refutation, not simply as an observer, but as a highly influential embodiment of ethnic hostility against the Norman conquerors and their legacy. So who is right, Hugh Thomas or Thomas Paine?

The historian noted, “[l]ong-standing ethnic hostility would have completely altered the course of English political, social, and cultural history.” This unverified assertion that ethnic hostility did not continue significantly past the period covered by his study (1066-c.1220) was also contradicted by Michael Wood’s recollection of his childhood encounter with Montgomery in the 1960s:

Monty, of course, still bore his name and still carried his flag. And that explained his take on the Conquest. For though he was as English as I was, he saw himself as a Norman—and that’s what counts when it comes to matters of identity… as far as I was concerned, Monty would always be a Norman.

Still, in the twentieth century, the old ethnic identities mattered.

Did “Englishness” mean more than a quirk of geography, and more than “class”, to a hereditary Norman dominion eventually engulfed Ireland and Scotland as well? The label of Englishness certainly triumphed and the very core of the English language re-emerged. Yet England ultimately became something different, neither Norman nor English, but neither and both. Even if we ignore actual hereditary descent, the famous, and distinctively English “class system” dates from the Conquest and can itself be considered a long-term cultural triumph of Norman identity.

Genealogist L. G. Pine attested to the fact that the prestige of a Norman pedigree, associated with the identity of the “best people” or upper class, triumphed to the extent that many ambitious native English wanted to be Normans throughout post-Conquest English history. Ultimately, it was not so much that Normans became English so much that the English became British. The permanent occupation of the conqueror “class” formed the hereditary basis of the “British” Empire. While Thomas is fundamentally wrong, it is fortunate that he has clarified the issue by rightly raising the point that the reality of early post-Conquest ethnic hostility should wake people out of the complacent assumption that Normans and English should ultimately merge into one people.

Cultural assimilation is one thing; genetic assimilation, however, is quite another. Here the deficiency of historical studies that fail to account for biological factors and a general evolutionary perspective becomes most apparent. While Thomas’s scholarship offers many contributions to the debate, especially his balanced judgment on many topics, conclusions about the ultimate effects of the Conquest will remain fundamentally unbalanced if genetic factors are left out of the final equations.

Thomas writes history as if Charles Darwin never lived. Even if the Normans had completely assimilated culturally yet maintained a hereditary monopoly of leading positions within the country, that cannot be called full assimilation. The notion of special political-hereditary rights and privileges passed on from generation to generation that the American revolutionaries fought against in theory are the exact opposite of genetic assimilation.

Thomas’s thesis makes sense only if it can be demonstrated that the Anglo-Saxons are an ethnicity indifferent as to whether their government is or is not representative of “the people.” Thomas’s thesis could be saved only if the evidence verified that Anglo-Saxons are an ethnicity with no sense of the value of liberty, their fawning natural servility allowing them to live together with their new Norman aristocracy happily ever after. In summary, the real question of assimilation is whether the Anglo-Saxons assimilated to the notion that the Normans had a right to conquer them.

As L. G. Pine wrote, “The historian whose unthinking conscience allows them to justify the Norman Conquest, could as easily justify the Nazi subjugation of Europe.” Thomas’s perilous, conciliatory suppression of any negative attitudes towards Normans that could be construed as ethnic hostility led him to acquiesce in a neutral or sometimes even positive attitude of appeasement towards those exemplary Normanitas virtues expressed in ruthless military domination, genocide, and the crushing of all native ethnic resistance (a.k.a. conquest; the antithesis of the rights of man; the negation of the every principle that the most egalitarian of the American founders sought to bring to light in opposition to the founding of the British Empire in 1066).

Michael Mann’s The Dark Side of Democracy: Explaining Ethnic Cleansing proposed two versions of “We, the people.” He proposed that the liberal version, exemplified by American Constitutionalism, is characterized by individual rights, class, and special interest groups. In the organic version of democracy ethnicity rivals other forms of interest and identity and in some circumstances can express itself in ethnic cleansing. This is the “dark side of democracy.”

In Central and Eastern Europe after the fall of the Soviet Union, Mann observed, “democratization struggles increasingly pitted a local ethnicity against a foreign imperial ruler.” The demos was confused with the ethnos. Was America any different? If the Normans conquerors achieved some degree of success in perpetuating their hereditary government over the centuries, and the original ethnic conflict that Thomas documented was not perpetuated with it, then how does one explain that? What would make the impetus of organic and liberal democracy so different from one another?

For the sake of argument, let us entertain this peculiar idea of hereditary separatism, just as John Locke does in his Second Treatise of Government (and try in earnest to assume this has nothing to do whatsoever with the Norman Conquest):

But supposing, which seldom happens, that the conquerors and conquered never incorporate into one people, under the same laws and freedom; let us see next what power a lawful conqueror has over the subdued: and that I say is purely despotical… the government of a conqueror, imposed by force on the subdued… has no obligation on them.

The Declaration of Independence proclaims, “to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed.” This assertion implies that the Norman Conquest was illegitimate. The Norman takeover was achieved despite the lack of consent of the governed. That government was instituted with strategic violence against any significant resistance from the governed. From the view of its author, Thomas Jefferson, the Norman Conquest was the institution of an unjust power against the rights of the people. It is thus not a coincidence that the hereditary “English” political tradition was founded in utter violation of the principles of the Declaration of Independence.

In The Rights of Man, Paine explained, “by the Conquest all the rights of the people or the nation were absorbed into the hands of the Conqueror, who added the title of King to that of Conqueror.” Paine posited a remarkable ambiguity between the “rights of the people” and “the nation.” King was equated with Conqueror. In 1066 there existed a right of conquest, but no “rights of the people.” The modern invention of the latter justified, at long last, the reclamation of Anglo-Saxon “rights” from the “hands of the Conqueror.”

The Declaration of Independence further asserts, “whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government.” America provided an opportunity to do just that.

Taking full advantage of this opportunity meant that America would truly be different from the old world. As The Rights of Man explained, “In England, the person who exercises this prerogative [as king] is often a foreigner; always half a foreigner, and always married to a foreigner. He is never in full natural or political connection with the country.” A lack of “natural” connection between the political elite and the people was significant for Paine. The contrast with America was clear: “The presidency of America… is the only office from which a foreigner is excluded; and in England, it is the only one to which he is admitted.” The new world would be different.

America, for Paine, was the place where foreigners were excluded from that high office. Democracy meant that “commoners” could finally be admitted. Revolution had turned the old order upside down: the rule of the people meant the triumph of Anglo-Saxon ethnocentrism over the legacy of the Norman-centric aristocracy.

It is unfortunate for believers in the distinct superiority of the liberal form of democracy that the organic and liberal varieties are more equal than they think. Faith in the categorical distinction between the liberal and organic expressions of democracy is only a display of naiveté towards the cunning of ethnocentrism. Democratic Saxon-centrism has prevented an appreciation of the ethnic diversity at the very heart of the American founding.

Are the Anglo-Saxon ethnically superior to ethnocentrism and thus superior to all other peoples on Earth in this respect or has something been overlooked? Is it true that Anglo-Saxons are always superior and never inferior to the power and influence of the Norman Conquest or is it at least possible that this unspoken assumption might have something to do with Anglo-Saxon ethnocentrism? It is as if a conquest of the Conquest has been attempted through an enlightened ethnic cleansing of the Norman impact on world history. The Norman conquerors of history, however, were not conquered so easily.

 

The Peculiar Revolution

For the title of original, permanent English colony in the New World, the Pilgrims of the Mayflower take second place. It was the English settlers of Jamestown, Virginia, who were the first permanent English colonists, thirteen years before the Mayflower. Jamestown was birthplace of the United States, and, it just so happens, the birthplace of American slavery of Africans. In 1619, a year before the landing of the Mayflower, the first black slaves were brought to Virginia.

America was born a land of slavery.

In the Old World, it had been “the Norman” who so often represented tyranny, aristocracy, and inequality. But surely things must have been different in America. In the land of freedom, democracy, and equality, perhaps only Southern slavery posed a truly fundamental challenge to these modern values.

The question nonetheless remains, who were these Southern slave masters?

It is as if recent historians have confidently assumed that, in all of human history, there could not be a case where the issue of race was more irrelevant. Never in human history was the issue of race more irrelevant than in regard to the racial identity of the American South’s essential “master race.” This is a truly fantastic contradiction: the South apparently fought a war in the name of the primacy of race, yet the distinctive racial identity of the South primary ruling race is apparently a matter of total indifference.

Virtually every other people in history, from the Italians, to the Chinese, to the Mayans, to the Albanians, possessed some form of ethnic identity. The French, the Germans, and the Russians did not and do not simply consider themselves to be merely “white.” The original English settlers of the North, moreover, are considered, not simply white, but Anglo-Saxon. Why, then, was the South’s “master race” nearly alone in its absence of a distinctive ethnic identity? Is this state of affairs only a consummation of the Northern victory?

Of course, that blacks possessed a distinctive African ancestry is admissible, but the ancestry of the South’s ruling race is apparently inadmissible. This must be a state of affairs almost more peculiar than slavery itself. Everyone else across the world is permitted a distinctive ethnic or racial identity except the great Southern slave masters. For some peculiar reason, the original Southern slave masters are not allowed to have a distinct ethnic or racial identity. This means that the only people in American history who apparently have no distinct ethnic or racial origins beyond being white are precisely the same people who thought other people could and should be enslaved on the basis of their ethnic or racial origins.

These aristocratic planters must have been the most raceless, bloodless, deracinated, rootless, cosmopolitan universalists ever known to history. We must conclude that of all white people, these aristocrats must have valued heredity or genealogy the very least. The Virginia planters were most peculiar, not for being owners of black slaves, but for being the least ethnically self-conscious white people in world history. Is this an accurate reflection of reality?

This is really one of the great, peculiar paradoxes of world history: the elite Southern planters, one of the most extreme, unapologetic, and explicitly racist groups in history, are precisely those who may have the most obscure racial identity in history. Their claim to fame has been tied to identifying blacks as a race of natural slaves and in identifying themselves as race of natural masters—a “master race” without a racial identity. Perhaps the time has come to recognize that they have also merited a claim to fame simply for the obscurity of their racial identity.

Who were they?

The Englishmen who first settled the North identified themselves as Anglo-Saxons. But what about the “First Families of Virginia”? Virginia’s Tidewater elite largely originated from the geographic entity of England. But did these racists consider themselves specifically Anglo-Saxon? This question must be posed as carefully as possible: did they or did they not specifically identify themselves as members of the Anglo-Saxon race?

Who were these American slave masters?

In Democracy in America, Alexis de Tocqueville observed that the North possessed “the qualities and defects that characterize the middle class”, while the South “has the tastes, prejudices, weaknesses, and greatness of all aristocracies.” There could probably be no greater confirmation that South possessed a genuine aristocracy in the traditional sense. Yet this prescient antebellum observation begs the question: how did young America acquire an old aristocracy?

It is as if, in America, of all places, no explanation is required for this profound cultural difference between North and South. America was supposedly a country defined by “the qualities and defects that characterize the middle class.” But the idea of a slave race assumes the existence of a master race, not a bourgeois or middle-class race. The Union was not threatened by the leadership of poor Southern whites; it was threatened by the leadership of a subgroup of whites with an aristocratic philosophy that mastered the entire cultural order of the South.

If the Civil War was fought against slavery, and to fight slavery was to fight the slave-masters, then the Civil War was fought against the slave-masters. Since the slaves were not guilty of enslaving themselves, the argument that the Civil War was about slavery is practically identical to the argument that the Civil War was about the slave-masters. No matter which way one looks at it, all roads of inquiry into slavery leads to an inquiry into these peculiar Southern slave-masters.

Who were they?

“These slaves”, said Abraham Lincoln, “constituted a peculiar and powerful interest. All knew that this interest was, somehow, the cause of the war.” Did Lincoln state here that slavery was the cause of the war? No, Lincoln stated that slaves, as property, constituted an interest, and this interest was, somehow, the cause of war. The question then becomes, whose interest did these slaves serve?

To speak of aristocracy is to speak, by definition, of a minority of the population. The original aristocratic settlers of Virginia were called Cavaliers. “[T]he legend of the Virginia cavalier was no mere romantic myth”, concluded David Hackett Fischer in Albion’s Seed. “In all of its major parts, it rested upon a solid foundation of historical fact.”

But who were the Cavaliers?

One year before the outbreak of the American Civil War, in June of 1860, the Southern Literary Messenger declared:

the Southern people come of that race recognized as cavaliers… directly descended from the Norman barons of William the Conqueror, a race distinguished in its early history for its warlike and fearless character, a race in all times since renowned for its gallantry, chivalry, honor, gentleness and intellect.

Normans and Saxons: Southern Race Mythology and the Intellectual History of the American Civil War documented the thesis of Norman/Saxon conflict from a literary perspective. Its author, Ritchie Devon Watson, Jr., interpreted this thesis of Norman-Cavalier identity as “race mythology”, just as historian James McPherson has called this peculiar notion the “central myth of southern ethnic nationalism.” Yet how can this thesis be dismissed as myth without a thorough, scientific, genealogical investigation into the matter? Is it a myth, rather, that the Norman Conquest, the most pivotal event in English history, had no affect whatsoever on America? Is it true that representatives of virtually every ethnicity and race have come to America—with one peculiar Norman exception? Were the descendents of the Norman-Viking conquerors of England the only people in the world who were not enterprising or adventurous enough to try their fortunes in a new land?

“My paramount object in this struggle is to save the Union,” Lincoln explained, “and is not either to save or destroy slavery.” Yet it has become commonplace to disagree with Lincoln and to propagate the myth that the Civil War was first and foremost about the slavery of black people. The repeated claim that the Civil War was about slavery can be deceptive because it serves as a means of avoiding focus upon the slave-masters, which further avoids facing the centrality of the identity of the Norman-Cavaliers. The American Civil War was fought primarily, not over black slavery, but over Norman mastery.

There is a sense, however, in which the Civil War was provoked by the slavery of a race of people. Norman-American George Fitzhugh, the South’s most extreme and comprehensive pro-slavery theorist, clarified the relationship between race, slavery, and the Civil War amidst that violent clash of two Americas:

It is a gross mistake to suppose that ‘abolition’ is the cause of dissolution between the north and south. The Cavaliers, Jacobites, and Huguenots of the south naturally hate, condemn, and despise the Puritans who settled the north. The former are master races, the latter a slave race, the descendants of the Saxon serfs.

This is a key piece of the racial puzzle of America. Fitzhugh implied that the North sided with a black slave race because the Anglo-Saxons themselves are a slave race. Fitzhugh depicted Anglo-Saxons as the niggers of post-Conquest England.

With these words, Fitzhugh verified that the Norman Conquest, in its origins, was a form of slavery of the Anglo-Saxon race. The foundational irreconcilability between North and South is incomprehensible without recognizing that North’s peculiar obsession with “freedom” evolved precisely from the fierce denial that they or their ancestors were, in fact, a Saxon “slave race” born to serve a Norman “master race.”

“True,” Horace Greeley admitted in an issue of his New York Daily Tribune in 1854, “we believe the tendency of the slaveholding system is to make those trained under and mentally conforming to it, overbearing, imperious, and regardless of the rights of others.” Would he have believed, too, that the tendency of the Saxon-holding system in England after 1066 was to make those trained under and mentally conforming to it, overbearing, imperious, and regardless of the rights of others? Could there be any connection between these two very peculiar tendencies?

Could revulsion against the very notion of a slavish Saxon-holding system be the root and source of the inordinately strong Anglo-Saxon tendency toward freedom? The key to understanding the modern fame of the Anglo-Saxons as a free race is to understand the medieval fame of the Anglo-Saxons as a conquered and enslaved race. The Norman-Cavaliers’ belief in the rectitude of slavery was a direct descendant of belief in the rectitude of the peculiar institution of the right of conquest.

Yet, as Fitzhugh made clear, he and other Cavaliers were not the only whites of the South, even if they were as decisive in forming the culture of South as the Anglo-Saxons were in forming the culture of the North. The Jacobites refer to the Scotch-Irish who became the majority of the Southern white population. A smaller population of French Huguenots followed the original Cavaliers and concentrated in South Carolina.

According to the late American political scientist Samuel Huntington, “American identity as a multiethnic society dates from, and in some measure, was a product of World War II.” Huntington believed that America has a Puritan essence. He implied that American identity is rooted in a single ethnic identity and that ethnic identity is Puritan and Anglo-Saxon. If this is true, then it goes without saying that ultimate patriarch among the “founding fathers”, George Washington, must have been a pureblooded Anglo-Saxon. Is this genealogically accurate?

According to one source, the very first Washington in England was originally named William fitzPatric (Norman French for son of Patric). He changed his name to William de Wessyngton when he adopted the name of the parish in which he lived circa 1180 A.D. Another source, the late English specialist in Norman genealogy L. G. Pine, related that George Washington and his family “has plenty of Norman ancestry.” He confirmed that this family was on record as owners of Washington Manor in Durhamshire in the twelfth century and of knightly rank. Since George Washington was the possessor of “a carefully traced decent from Edward I,” this implies that the first president of the United States was also a descendant of William the Conqueror. None other than the twenty-eighth president of the United States, Woodrow Wilson, affirmed in his biography of Washington that his Cavalier ancestors “hated the Puritans” and that the first Washingtons in Virginia were born of a “stock whose loyalty was as old as the Conquest… They came of a Norman family.”

George Washington was a Norman-American and a classic representative of the aristocratic, slave-owning, Cavalier culture of Virginia. Unfortunately for Mr. Washington, Samuel Huntington has no room for the kind of diversity represented by America’s first president and his Puritan hating, Cavalier ancestors. Everyone must conform to the Anglo-Saxon, Puritan cultural model if they want to be counted as real Americans—even George Washington. Wasn’t that what the Civil War was about?

How is it even conceivable that Norman conquerors who developed into Southern slave masters could also have played a decisive role in the architecture of American liberty? Huntington, so keen to stress the English roots of American liberty, neglected to point out that Magna Carta was a product of Norman aristocratic civilization. It was the Normans who first invented the formal tradition of constitutional liberty that eventually conquered the world.

So while Washington was an heir to Norman aristocratic tradition, Magna Carta was a part of that tradition. Southern resistance to King George III in 1776 could trace its struggle for liberty to the resistance of Norman barons to King John in 1215 (and this also preserved their special privileges or “liberties” against the tide of assimilation with Anglo-Saxons). It was only in the seventeenth century that Anglo-Saxons exploited and selectively reinterpreted Magna Carta for their own purposes.

The ultimate foil of Hugh M. Thomas’s thesis that ethnic hostility between Normans and Anglo-Saxon went extinct by about 1220 is to be found in the endurance and persistence of Samuel Huntington’s question: Who are we? The “universalism” of the American founding actually emerged out of the attempt to preserve a rather peculiar form of multiculturalism that balanced the democracy-leaning North against an aristocracy-leaning, slaving owning South. The American Civil War resulted in the Northern conquest of the multicultural America that formed the character of the American founding. The Anglo-Saxon conquest of 1865 was the real founding of Samuel Huntington’s presumption of a single Puritan-based American culture.

What Hugh Thomas actually did was to dig up the root of the Anglo-Saxon cultural identity imperialism that late twentieth century multiculturalism began to expose. Thomas’s conclusion that the Anglo-Saxons culturally conquered the Normans in thirteenth century was made seemingly plausible only by nineteenth century conquests of the Normans. Thomas only uncovered the origin of this Anglo-Saxon way of cultural conquest through a struggle against the multicultural England of medieval times.

Multiculturalists who have promoted the contributions of women and minorities at the expense of the usual dead white males of history are following directly in the footsteps of Anglo-Saxon historians who downplayed the Norman impact on their history. The underdog biases of multiculturalism is not an aberration, but only a continuation of the majoritarian bias of democracy itself against a fair assessment of the contributions of Norman aristocracy to world history. William the Conqueror is the ultimate dead white European male in the history of the English-speaking world.

Hugh Thomas’s unspoken assumption is that Anglo-Saxons culturally conquered the Norman Conquest. They, the Anglo-Saxons, were ultimately history’s great conquerors. But is this true? Let this point resound around the entire world with utmost clarity: the issue here is who conquered whom? Did the Normans become victims of conquest by the Anglo-Saxons in modern times through characteristically modern methods?

Is it all possible that Anglo-Saxons might possibly be biased on the subject of the people who once defeated, conquered, and subjugated them? Most humans have submitted to the yoke of a “modern” Anglo-Saxon-leaning interpretation of long-term effects of the Norman Conquest. The repression of the impact of 1066 upon modern times has stifled a rational, evolutionary understanding of liberal democracy in the English-speaking world. The time has come for America and the rest of the English-speaking world to overcome this ancient bloodfeud and reclaim its Norman heritage, a heritage to goes to the very heart of the American founding.

In modern times, the Anglo-Saxon culturally conquered the Normans by Saxoning away their multicultural difference into presumptions of Anglo-Saxon “universalism.” To call America “Anglo-Saxon” is thus tantamount to ethnically cleansing George Washington of his Norman or Cavalier ancestral identity. Was George Washington the victim of a cultural form of ethnic cleansing by the Anglo-Saxon people?

[pages 654-675]

Letter to the SI editor

May 17, 2018

Kendrick Frazier, Editor
Skeptical Inquirer
Dear Mr. Frazier,

In 1994 we met at the Seattle conference and in the following year you accepted an article of mine ([Full name], 1995. “Bélmez Faces Turned Out to Be Suspiciously Picture-like Images.” Skeptical Inquirer 19. 2, Mar/Apr: 4).

Although I no longer subscribe to the magazine, today I saw the articles on the CSI page about a number for this year, “A Skeptic’s Guide to Racism.”

As far as I could read online, none of the contributors seem to have a notion that, in IQ studies, both Asians and whites are ranked above blacks.

Since the publication of The Bell Curve by Richard Herrnstein and Charles Murray, people interested in science know that IQ studies on races are not pseudoscientific. The late scientist Philip Rushton even found other very fundamental differences between Asians, whites and blacks.

Why was none of this mentioned in Skeptical Inquirer? Is it that the contributors to the magazine do not even know what Charles Darwin himself wrote about blacks?

[Full name]
Mexico City

CC: Benjamin Radford, Deputy Editor

Published in: on May 17, 2018 at 9:55 pm  Comments (6)  

SSPX ethnosuicide

It is incredible the quantity of Christians in white nationalism. All of them are clueless that their religion is more evil than Judaism: as it implies ethnic treason.

These days the Christians on The Occidental Observer have been discussing traditional Catholicism in the form of the Society of Saint Pius X (SSPX). Although I left the below comment at the comments section, I am pretty sure they won’t pay due attention to the inherent problems in the religion of our parents—even if I manage to translate the ten volumes of Christianity’s Criminal History in the coming years!
 

______ 卐 ______

 
One Sunday during my August 2014 visit to London I visited the Drake House, where SSPX masses were held. I had to get to the last subway station in London, Wimbledon, to get closer to that house.

When I arrived at the parish I realized that it was not a common temple but a small and modest house adapted for religious services. Bishop Richard Williamson was not in London apparently. A gentleman from the London Forum whom I met on the trip had told them that someone coming from Mexico was going to visit them. The kindly people of that place that aspired to church had placed an image of the Virgin of Guadalupe in front of the community! I suspected they had put it for me, so I did not dare to tell them that I was an apostate.

When the service ended, I spoke with the head manager on days when Williamson was absent. He began to speak of the painting of the Virgin of Guadalupe as a miraculous image: just what I had heard a million times in Mexico! The traditionalist Catholics with whom I spoke at the Drake House knew who was Father Joaquín Sáenz y Arriaga. I told them that Father Sáenz had baptized me, but not that I had lost my faith. Sáenz, the priest of my family when I was a child, was also excommunicated for reasons fairly similar to Williamson’s excommunication.

I took a brochure from Drake House, ‘Our program of events’ among the propaganda booklets of the house. The brochure showed the picture of a fifty-year-old black woman on the cover. That was not all. The list of events at the Drake House included dancing from Brazilian Samba to African Dummers referring to events scheduled for mid-September. This in a city that has no longer white majority and where everywhere I saw mixed couples!

At a London Forum meeting I had heard wonders about Williamson’s anti-Semitic stance. When I met his faithful, I realized that the ultra-traditional group was ethnically as self-destructive as the ultra-liberal Argentinean pope.

So my friends [addressing TOO commenters], I must ask again: Has a Christian in this thread started to read my ongoing translations of Christianity’s Criminal History? I am doing it from the POV of white preservation of course.

Against Spencer et al

by Edwin

Edwin’s February 24, 2016 piece hits the nail about what is wrong with race realism, American southern nationalism, the Alt-Right, white nationalism (and I would say, even the speakers of the recent Erkenbrand 2017 Conference).

 

 
The ethno-nationalist question needs to be handled with a certain degree of intricacy and delicacy.

Goethe expresses the ideal of ethnos by the phrase: “Outwardly limited; inwardly limitless.” Only by limiting myself within a specific local history, people, language and geographic boundary is it possible to develop an authentic Personality. Only by renouncing political involvement and accepting traditional authority (aristocracy) can I attain an inner freedom. Only from the organic development of a distinct nation held together by blood and soil can I acquire culture and produce works of art (symbols) that transcend earthly boundaries. This notion of individuation as a long heroic journey only for a few is entirely foreign to the mindset of the White American.

There is no question that White Nationalism in all its various incarnations has been an abysmal failure, and that ethno-nationalism, within the European context, is presently the only source of public resistance to the ongoing program of dissolution and displacement implemented by the globalists.

It seems inconceivable at the present moment that the salvation of Aryan man will not involve using the hidden reservoirs of resentment brought to the surface by ethno-nationalist parties, if only for tactical reasons. The European masses at present seem incapable of rising above petty politics to unite under a common banner. Also, the hate crime legislations currently existing in Europe make more radical forms of resistance almost impossible. Consequently, we can conceive of ethno-nationalism as merely a transitory political phenomenon; a temporary stop-gap supported with grave reservations until political conditions (the Plebs) are ripe for truly revolutionary politics.

Ethno-nationalism, considered strictly as a theory, posits a return to a more authentic, traditional way of life, a golden age in which society was structured vertically. There is a romantic element that captures the imagination at a sub-intellectual emotive level, promising a life of meaning beyond the material. The simple argument of allowing the right of self-determination for distinct ethnicities sounds sensible for those that live within the modern world.

But ethno-nationalism in practice poses a number of serious problems:

Secessionists in America assume a priori that non-whites have a distinct separate ethnos and are capable of creating a viable nation state without the active intervention of whites. With few exceptions, racial “realists” believe that some sort of practical accommodation can be made with Blacks and other mud bloods. According to this fantasy, North America will eventually devolve into a dozen independent nations, divided along racial and linguistic lines. In this new political dispensation, Blacks are to be given their own slice of paradise under the sun, free to live among their own kind and to pursue their own destiny.

We are told by self-anointed intellectuals like Spencer, McDonald, and Johnson, that racial separation will be likened to a friendly “divorce”; contra history, population transfers will be “humane” and “peaceful,” with no shedding of innocent blood. Never mind the fact that this new Black Zion will be a grotesque farrago of Western and African culture, a pantomime of political theater, merely resembling the outward form of a state. Never mind the fact that blacks lack the ability to build a modern infrastructure and will face starvation. But no! Our intellectuals tell us that we must not believe our eyes (Africa, Haiti, Detroit). Facts, in this one instance, do not matter. We have dispensed with Christian theology but must still believe in miracles!

Ethno-nationalism, being a by-product of modernity, always panders to the lowest common denominator. Every single ethno-nationalist party in Europe adopts a horizontal understanding of power, claiming to represent the true “will of the people” by defending mass democracy. No present elected leader offers a higher ideal or unifying principle. Economics and base materialism rule every policy decision.

Every national history is largely a sad tale of petty victimhood, as though presenting a nation as a perpetual innocent “victim” that has undergone enormous suffering somehow ennobles and valorizes its right to exist; as though presenting the nation as a total weakling can be a source of strength and unity.

And even if such a leader were to emerge, a leader who does not prostitute himself by promising to satisfy every material want, a leader who demands harsh discipline and allows for no excuses, the masses would not follow him. Europe has reached such a state of total degradation that the Finn, Kai Murros, finds it necessary to adopt the style of a Maoist Dialectician (!) if only to dress his revolutionary nationalism under a “respectable” analytical framework.

Surveying the political landscape, the words of Nietzsche come to mind: “On the rulers I turned my back, when I saw what they now call ruling. To traffic and bargain for power—with the rabble!” The question must be asked: Can the debased White American with no ethnic identity support ethnic-nationalism? Or to be blunt: Can a White American value an object if no financial gain is possible?

Ethno-nationalists treat all European ethnicities like antiquarian idol-objects; they deserve preservation simply because of age, as if all were of equal value. Practically every single racial “realist” in Europe and America considers the question of biological differences and cultural achievements among indigenous European nationalities to be a social taboo. He is happy to point out the racial differences between Whites and Blacks yet becomes apoplectic if shortcomings among European populations are pointed out.

Why should anyone care about preserving Polish or Croatian identity if their impact on world history is negligible? How does that advance the interests of Aryan man? What exactly does ethno-nationalism mean for a country (i.e. Greece, Portugal) that includes a significant number of mud bloods among its native population? The ethno-nationalists have no answer.

The proposition that any nation state, like the National Socialists of yesteryear, may expand its territory and impose a new order from above is treated as a modern day heresy by ethno-nationalists. Even the apologist David Irving is critical of Hitler and the National Socialists for refusing to grant self-determination for the Slavic people of the East. Lesser personalities such as Andrew Anglin and Carolyn Yeager are no better and find it necessary to rationalize the harsh treatment of the Slavs by the Germans.

Ethno-nationalism is not enough for all men. There are a few differentiated men who have an inner orientation and perspective totally foreign from everyone else. Such men recognize that their identities cannot be so easily circumscribed by the nation or tribe, and always feel a sense of alienation around other people. They recognize that they are part of a great chain of Being stretching back to pre-historic time.

They see kindred racial spirits in the Aryans of Ancient India and Persia. They see themselves as spiritual heirs to the cultural patrimony left to us by the Greco-Roman world. Their horizons extend beyond the narrow confines of a nation state toward the idea of an Empire. They feel no moral qualms over outrageous territorial expansion. They look with outright disgust and nausea at what passes for “culture” in the modern era. These men have a naturally artistic temperament and are united by a common purpose: there must be a fanatical pursuit of beauty at whatever the cost.

Goethe, Nietzsche, H.S. Chamberlain, Oliver, Pierce, and a few others belong to this rare category of men. Contrast this with present day ethno-nationalists whose view of history does not stretch back even a hundred years—as though the idea of an Empire, of Rome or Greece never existed!

National Socialism is the perfect fusion of German nationalism with the artistic temperament of Ancient Greece and with the martial valor of Rome. When asked for his reason for joining the National Socialist Party, the philosopher Martin Heidegger replied: “It was the one political movement in the twentieth century that took an essentially tragic view of life. That managed to bring the ethos of the Ancient Greeks 2500 years into the present.”

Eugenics and Race, 1

A passage from the first chapter of Eugenics and Race,
a booklet now available from Daybreak Publications (here):

This theory of an African origin is interesting as the African Negro remains the most ape-like in appearance of all the existing races of man…

With the improvement in climatic conditions he [Cro-Magnon man] started to roam the earth, and in Europe, in a few centuries, probably, he exterminated Neanderthal sub-man: the evidence of broken skulls would tend to suggest, at least, that the disappear-ance of the latter was due to his work. He exterminated them—all, that is, except the females, some of whom he definitely retained.

Like all conquering races of mankind, he would appear to have kept for his own use females from the tribes he conquered, for several fossils of this period show characteristics which point clearly towards an admixture of the two species, the one highly advanced, the other considerably lower on the scale; and isolated throw-backs to Neanderthal characteristics have ever since appeared amongst the various human races, admixture being greater in some areas such as Asia than in others.

Ever since man became more mobile, this retrogressive tendency towards the mixing of the sub-species has progressed with increasing rapidity, until we have the complex and generally blurred pattern which we know today.

Color of crime

“Several times more Whites were killed last year by Blacks in America’s simmering one-sided race war than have been killed by all the Islamic terrorist attacks on Americans combined.”

Matt Parrott

Published in: on September 16, 2015 at 10:29 pm  Leave a Comment  

On the US Constitution

by Jack Frost

 
“The Naturalization Act of 1790 says that the country is open to Free White Persons.”

There’s quite a bit of interesting history involved with this discussed at considerable length in the Dred Scott case from 1856, especially in the dissenting opinions given by Justice Maclean and Justice Curtis. For example, Maclean wrote:

In the argument, it was said that a colored citizen would not be an agreeable member of society. This is more a matter of taste than of law. Several of the States have admitted persons of color to the right of suffrage, and in this view have recognised them as citizens; and this has been done in the slave as well as the free States. On the question of citizenship, it must be admitted that we have not been very fastidious. Under the late treaty with Mexico, we have made citizens of all grades, combinations, and colors. The same was done in the admission of Louisiana and Florida. No one ever doubted, and no court ever held, that the people of these Territories did not become citizens under the treaty. They have exercised all the rights of citizens, without being naturalized under the acts of Congress.

Also, Curtis:

On the 25th of June, 1778, the Articles of Confederation being under consideration by the Congress, the delegates from South Carolina moved to amend this fourth article, by inserting after the word “free,” and before the word “inhabitants,” the word “white,” so that the privileges and immunities of general citizenship would be secured only to white persons. Two States voted for the amendment, eight States against it, and the vote of one State was divided. The language of the article stood unchanged, and both by its terms of inclusion, “free inhabitants,” and the strong implication from its terms of exclusion, “paupers, vagabonds, and fugitives from justice,” who alone were excepted, it is clear, that under the Confederation, and at the time of the adoption of the Constitution, free colored persons of African descent might be, and, by reason of their citizenship in certain States, were entitled to the privileges and immunities of general citizenship of the United States.

Constitution_of_the_United_States,_page_1

Did the Constitution of the United States deprive them or their descendants of citizenship?

That Constitution was ordained and established by the people of the United States, through the action, in each State, or those persons who were qualified by its laws to act thereon, in behalf of themselves and all other citizens of that State. In some of the States, as we have seen, colored persons were among those qualified by law to act on this subject. These colored persons were not only included in the body of “the people of the United States,” by whom the Constitution was ordained and established, but in at least five of the States they had the power to act, and doubtless did act, by their suffrages, upon the question of its adoption. It would be strange, if we were to find in that instrument anything which deprived of their citizenship any part of the people of the United States who were among those by whom it was established.

I can find nothing in the Constitution which, proprio vigore, deprives of their citizenship any class of persons who were citizens of the United States at the time of its adoption, or who should be native-born citizens of any State after its adoption; nor any power enabling Congress to disfranchise persons born on the soil of any State, and entitled to citizenship of such State by its Constitution and laws. And my opinion is, that, under the Constitution of the United States, every free person born on the soil of a State, who is a citizen of that State by force of its Constitution or laws, is also a citizen of the United States…

It has been often asserted that the Constitution was made exclusively by and for the white race. It has already been shown that in five of the thirteen original States, colored persons then possessed the elective franchise, and were among those by whom the Constitution was ordained and established. If so, it is not true, in point of fact, that the Constitution was made exclusively by the white race. And that it was made exclusively for the white race is, in my opinion, not only an assumption not warranted by anything in the Constitution, but contradicted by its opening declaration, that it was ordained and established by the people of the United States, for themselves and their posterity. And as free colored persons were then citizens of at least five States, and so in every sense part of the people of the United States, they were among those for whom and whose posterity the Constitution was ordained and established.

So it turns out that, despite being a nation in which white supremacy was enshrined in law, there were numerous places and times in America when this was honored more in the breach than in the observance. Without any Jewish “control” whatsoever, unless Christianity is admitted to be such a controlling influence, there had always been a strong undercurrent of anti-racism and of America being a “proposition nation,” which eventually and disastrously grew to the whirlpool of destruction that sucked the whole nation down into the carnage of the Civil War. After that, through ratification of the 13th, 14th, and 15th Amendments, it was made explicitly so.

Oh say can you see, by the dawn’s early light, a proud Christian nation of racial cuckolds? American patriotism = cuck pride!

Black perp

A disgruntled negro shoots and kills two co-workers on live television over racial slights. See e.g., today’s article at Occidental Dissent.

journalists

Postscript:

Originally I embedded a clip. The black man, who used to work on TV, filmed his killing! YouTube deleted it after the first incarnation of this entry. (The video that’s circulating now was filmed by one of the victims.) On the pic I’ve just added instead, the two journalists that would be murdered this morning.

Published in: on August 26, 2015 at 6:47 pm  Comments (1)  

It’s Christian ethics, stupid!

Once more, Jack Frost hits the nail in his endeavors to educate pro-whites who ignore that Christian morality has been more a primary causative factor of white decline than Jewish subversion. At The Occidental Observer Frost has responded to a commenter:

____________________

“Well, I think that if nothing else, the Jewish infrastructure ensures that there are lots of jobs and financial incentives to going along with their program. Non-Whites will not be immune to that.”

Non-whites don’t need incentives to hate whites. This is the same error that Christian conspiracy theorist Alex Jones makes. Jones’ constant refrain is that, but for the instigation of the globalists (who promote racial antagonism in a sinister “divide and conquer” strategy, of course), the races would naturally exist in a state of harmony and universal brotherhood. Because his almost all white audience has been steeped in Christian BS their whole lives, they already “know” this to be true and so they buy it.

Beyond this though, it seems to me the whole “incentive model” is taken from animal studies and is really an explanation that explains nothing when it comes to human behavior, which is made much more complex by an ability to foresee consequences that is vastly more advanced than in other animals.

Example 1: One incentivizes a rat to run a maze by rewarding him with a food pellet. Over time, you train the rat to do this, so in a sense, it’s fair to say your incentive is the cause of his maze-running behavior.

Example 2: You are walking down the street, see an attractive woman, and you incentivize her to have sex with you by offering her $50. At this point, she has a choice. She can either take you up on it or slap your face and walk away. Clearly, if she takes the money in exchange for her services, she’s a whore. But she might have done it for free, in which case she’d be only a slut. On the other hand, maybe she’d have done it anyway, but decided to take the $50 just because you offered it and it might come in handy later. In any case, whether she takes the money or not, nothing can really be said from this about questions of causality or morality. Your offer of $50 didn’t cause her to become a whore, if that’s what she is. Conversely, if she slapped your face and walked away, your offer of $50 didn’t in any way cause her virtue. In fact, it’s quite conceivable she might actually be a whore, but thought your offer was too low.

In the same way, Jewish incentives can’t meaningfully be said to cause any white (or even non-white) actions. Unlike in animal studies, with humans there is in fact almost never any way to distinguish between voluntary cooperation and caused (i.e., incentivized) behavior.

“We cannot determine these questions without further information, but what we can determine is that such incentives sway at least some people who would not otherwise have acted in the same manner.”

That seems reasonable, but still, you are assuming what you are setting out to prove. I can reduce it to this: Because human motivations are complex, much more so than with animals, there’s no way to ever be completely sure if something is done for an incentive or for other reasons. With the rat experiment, you can show causality because if you stop giving the reward, eventually the maze-running behavior will be extinguished. With humans, it’s much more complicated. They might, and in fact, in the case of sex, doubtlessly would, find other reasons to continue the behavior even if the incentive were not offered. To tie it in a little better to Kevin MacDonald’s remark, if a white man takes a job working for the Equal Employment Opportunity Commission, is he doing it for the money and prestige (i.e., incentive), or because he actually believes in racial and sexual equality? Or both? Or neither? From the outside, and in fact, even from the inside (one’s insight into even one’s own motivation may not be perfect) I don’t see that there’s any way to say for sure.

“In this case we know how politicians (and others) behaved in the past. We know that since the rise of Jewish power, they have come to act in a dramatically different manner. We know about the control of information and we know about the system of incentives / disincentives. It would take some serious mental gymnastics to deny the causal relationships here.”

The main problem with this narrative isn’t merely that it’s an example of post hoc ergo propter hoc reasoning, but that it contradicts history. The biggest boost toward legal and social equality with the white man the negro ever received was during and in the immediate aftermath of the American Civil War. Whites did this on their own, in the absence of modern mass media and the modern educational techniques, and before Jews even began arriving on these shores in any great numbers. This again points up the importance of worldview, since this first step in the direction of equal “civil rights” for everyone, regardless of race, was framed and justified in terms of Christian morality. A great many of the most prominent Abolitionists were Christian religious fanatics.

“We shouldn’t forget that it is not just the incentives / punishments that are in play here, there is also the power of Jews to control the flow of information upon which individuals rely to form their own world views. This is at least as important as the incentives / punishments in my opinion.”

Worldview is in fact much more important and more powerful than a system of incentives because it is logically prior to any such system. Worldview establishes a system of value that determines what can be used as an incentive and what can’t. For example, it determines whether money or race is considered more important. Someone who truly puts race first can’t be “incentivized” with money.

It’s not clear that Jews control white worldviews though, unless you want to allow that they’ve been in control of whites for two thousand years or more. A difficult position to maintain! In any case, to eliminate Jewish influence you’d have to go all the way back to pre-Christian times.

“In fact, the subject of abolition of slavery is not even relevant to subject here.”

I think the setting of negroes on equal footing with whites by means of a war that cost hundreds of thousands of white lives is extremely relevant. What it shows is that whites are quite willing to impose racial genocide upon themselves without any help from Jews.

“It has been well established that if you can control the information that people are exposed to, you can to a large extent mold their opinions and world view.”

Your argument here is tautological. If you can control people, then you can control them. Yes, that’s true, but so what? Information about Jews is widely available. That’s not the problem. The problem, from the white point of view, is that people overwhelmingly reject both racism and anti-Semitism. They just don’t agree with you. It doesn’t necessarily indicate they’re being “controlled”. If you have ever managed to persuade anyone to see the Jewish question your way does that mean that you’re now controlling them? The question you’re not coming to terms with is, how do you distinguish between someone who simply doesn’t agree with you from someone who is being “controlled”? If the problem is only lack of information, then it should vanish as soon as you supply the missing information. But it doesn’t.

“Clearly using their control of the money and media has been used to transform the culture and the society. It has been used to mold public opinion by altering the worldview of millions of Whites (and non-Whites).”

After the Christian takeover of white civilization, the philo-Semitic, anti-racist worldview of Christianity has never been altered by Jews. There’s been no need. The program it set forth has just been carried out and refined over generations by willing participants.

“It seems a reasonable and logical assumption that if one can control these environmental factors, that one can affect the worldview of an individual or even an entire society. ”

If you can control people, then you can control them? Again, a tautology. But I’m not persuaded that anyone really controls the worldview of a whole society or can dictate a change in it. There’s such a thing as reality, after all, and instinctive drives, such as the will to live, and to procreate. Surely that must count for something. Everyone has immediate and unrestricted access to the world itself through their own senses. They can see what is going on.

“I have held positions in the past based upon my exposure to mass media that I have since repudiated when I discovered that the ‘facts’ upon which I had based those opinions were not true.”

Again, the issue you are avoiding is how to tell the difference between someone honestly disagreeing with you and their being “controlled” to disagree. Also, I have to ask, what accounts for your peculiar immunity from this seemingly omnipotent Jewish “control”? Why is such immunity not more widespread? Why doesn’t merely informing the vast majority of people of the “facts” as you see them change their minds on the Jewish question?

“This is precisely what is happening to us. We are being domesticated and if we are to do anything more than allow ourselves to be herded to our fate, we need to understand what is happening, what the processes at work are and who is driving this.”

I agree that people are being modified genetically by civilizational processes; “tamed” if you want to put it that way. But most whites see civilization as a good thing and are willing participants. If they’re wronged or damaged, rather than killing someone in a duel, they sue. If a relative is murdered, rather than starting a clan-based vendetta, they let police and the courts handle it. Just as with the use of birth control to lower the white fertility rate below replacement level, this is not something Jews are doing to white people. They are doing it to themselves.

“If control of the flow of information and a structure of incentives designed to encourage anti-White behavior are not effective, then why all the hand wringing about Jewish control of media and the monetary system?”

I hate to break it to you, but not many white people are actually worried about this, Bob. They approve of the status quo, and in fact it would be impossible to run such a vast and complicated panopticon without the approval and active participation of white people.

“In fact, why are we all wasting our time trying to provide an alternative worldview to our fellow Whites at all if our information is not going to have any effect on their worldview?”

I think you’re confusing worldview with mere political opinions. They’re not the same thing at all. That’s why trying to build a political mass movement through “education” is a waste of time, in my opinion.

All attempts at educating white people out of their Christian worldview of universal brotherhood and racial / sexual equality have failed, and I believe this is because worldviews don’t so much depend on facts as determine what is regarded as a fact. They provide the framework for interpreting reality; for saying both how the world is and how it ought to be. They aren’t political opinions, but lay the groundwork for those opinions by defining what is permissible and what isn’t.

A shared worldview among the citizenry is essential for the smooth functioning of society. That’s why the state puts such emphasis on assimilating elements within it that don’t necessarily accept the standard list of Christian values: non-violence, anti-racism, respect for authority, belief in the value of work, and of the sacredness of human life as opposed to that of animals; belief in a uniquely human free will, a just God and fair dealing, equality, sin, forgiveness, redemption, the importance of being “moral”, etc.

toms cabin

Even a fellow like you, who thinks he is above being “controlled”, has actually accepted it, as your denunciation of slavery showed. In the Civil War you’d have been an abolitionist, fighting against your own race! Yet imagine what chaos would reign if people rejected all of these values, or simply forgot about them! Only at that point could you say they have changed their worldview. Of course, such a change would probably make civilization as we know it today impossible.

Christianity is a very good religion if you want to build a race-neutral technological civilization, but, as history has shown, it is quite inadequate to the task of preserving race.

“It shows nothing of the kind, unless of course you buy into the propaganda that the war was waged to end slavery. This is something that we know to be untrue. We need only look at the contemporary writings of Lincoln and others who were directly involved in the decision to wage that war.”

It’s something that you think you know is untrue, for reasons that are entirely unclear to me. What about the songs the soldiers would sing before marching into battle? Read the lyrics to The Battle Hymn of the Republic some time, replete with Christian religious imagery, and the telling phrase “let us die to make men free.” Or how about that other popular ditty, John Brown’s Body:

Old John Brown’s body lies moldering in the grave,
While weep the sons of bondage
whom he ventured all to save;
But tho he lost his life while struggling for the slave,
His soul is marching on.

John Brown was John the Baptist of the Christ we are to see,
Christ who of the bondmen shall the Liberator be,
And soon thruout the Sunny South the slaves shall all be free,
For his soul is marching on.

Or read Harriet Beecher Stowe’s 1852 book Uncle Tom’s Cabin, which sold more copies in its day than any book except the Bible. These are facts that are very hard to explain unless abolitionism had a great deal to do with the war.

“The truth is that mistrust of Jews and belief in racial separation were the norm just a few generations ago. The average White American in the 1950’s would find nothing controversial about most of the views expressed here on The Occidental Observer. Why have they come to reject ‘anti-Semitism’ and ‘racism’?”

Please think about what you are saying. The average white American man of the 1950s had just returned from crushing racist, anti-Semitic Nazi Germany, and he was mighty damn proud of himself for doing so, Bob. If anti-Semitism and racism had not already been so unpopular, there would probably not have been a war at all. Stateside, the races were still segregated compared to today, but much less so compared to slave times. There has been a slow but steady progression in integration and race mixing over time, just as always happens in any society in which two races live together. It has happened throughout history all over the world, even in places with no Jews. It’s part of the civilizational process.

“If the world was populated by philosophers and people with the time and inclination to research these things and sort them out for themselves, then your point would be valid, but it is not. Most people are busy trying to live their lives. They don’t expend extraordinary amounts of time and energy fact checking and researching ideological questions. They form their worldview based upon the culture within which they are immersed, the indoctrination they have been exposed to and the information that is spoon fed to them by the mass media.”

In that case, a well-informed fellow like you should be able to cure their ignorance very quickly, Bob. But the puzzling thing is, you can’t. All such efforts have failed, even by people far more eloquent than either of us, and even by those with far more prestige and power.

“Insofar as the domestication of Whites goes, if you think that the future we are facing is just the evolution of civilization, then you have completely misunderstood what I am saying.”

I think I’ve understood you perfectly. I just disagree with you.

“I do appreciate your contribution and your efforts certainly do cause me to think about things from different points of view. Thanks.”

Likewise, Bob. I appreciate your efforts too. Even when we disagree, they challenge me and help me tighten up my thinking.