Introduction As a nationalist in the west, it’s often difficult to find any reasons for optimism. A typical month may involve any combination of social media bans, deplatforming and physical…
As a nationalist in the west, it’s often difficult to find any reasons for optimism. A typical month may involve any combination of social media bans, deplatforming and physical threats from society’s dregs, and there is seemingly little to show for the sacrifice by way of tangible victories. I might be forgiven then, for finding cause for optimism in the most unlikely of places. Looking to the East, the ascendant Chinese state is removing the last vestiges of western colonial rule and expanding its own rule over Hong Kong. In many ways, Hong Kong is symbolic of the western international order, it has little identity or culture to speak of beyond being a city state ruled by financial interests for financial interests. In fact, its lack of a real identity is precisely its identity, the kind of anti-identity that characterizes the spaces where neoliberalism finds its truest expression. The reintegration of Hong Kong is a demonstration that the processes that could create a space like Hong Kong – the seemingly unstoppable wave of liberal globalization and its inevitable effect of the destruction of traditional identities – can be reversed by a people united enough to commit to a rejection of the oligarch’s utopia.
All over the world, there are signals that the world is waking up to this possibility. The move toward the open society is suddenly seeming less like the inevitable progress of history, and more like a colonial project in service of the financial interests of a few, enforced by an increasingly toothless empire. Recently, Turkey announced the reversion of the gorgeous Hagia Sophia to a Mosque. Originally built as a Christian cathedral, it was turned into a Mosque after the Ottoman conquest of 1453 but became a museum in 1934 under Turkish Republic founding father Ataturk. Some western nationalists instinctively saw the decision to reconvert it to a Mosque as a huge symbolic defeat for their cause, but as a museum the Hagia Sophia had become another neutral halfway house of conflicting visions, open to international tourists to serve as a remnant of a time when things like religion and racial identity were things our ancestors spilled blood over. Its place as a museum was a symbol of Ataturk’s vision of a secular, westernizing Turkey. Its reversion to a Mosque is a rejection of this vision, another bold assertion of a primordial national and religious identity against the infestation of the identity-less, consumer friendly spaces of neoliberalism.
There are now real signs that globalization is coming to an end, and with it the means of its conquest – liberalism, feminism, secularism and materialism – will end too. Without the force of American unipolar hegemony and the expansive dominance of rootless international finance capital, tradition and identity can again assert itself. Here are five reasons why this writer is staying cautiously optimistic about the future.
The Rise of Populism
In 1957, Karl Polanyi wrote of “The Great Transformation”. Polanyi analysed the ‘dis-embedding’ force of the free market as being in conflict with the traditional social orders from which it had sprung. Polanyi warned that this decoupling could lead to a backlash – in the form of a rise of populist politics – if it’s effects were left unchecked.
The 2016 dual victories of Donald Trump and Brexit reflected growing disenchantment among the working class in the west with the effects of globalisation and a desire to return to the “embedded liberalism” of nation states that had preceded the growth of globalism in the 1980’s. Since then, populist ideas – chief among them opposition to mass migration and free trade – have become increasingly popular. Indeed, Richard Haass, who runs the Council on Foreign Relations has made the admission that “The new bipartisanship is opposition to free trade … It will be extraordinarily hard to resurrect a consensus that could pass a trade bill.”  Backlash to the migrant crisis in Europe, itself caused by the foreign policy adventures of the liberal elite, led to the growth in popularity of anti-immigration parties like UKIP and Marine Le Pen’s National Rally party, and the election of Matteo Salvini as Deputy Prime Minister of Italy. As the spoils of globalism increasingly moves eastward, and the working class in the west face increasingly bleak prospects of debt, precarious job prospects, and the transition to a rentier economy, there is little reason to imagine the populist backlash against globalization will not continue to gather pace.
The end of American Hegemony
Post World War 2 political order has been characterized by the dominance of unipolar American Empire. The distinct nature of American Empire compared to empires historically lay in its unique foundations as a liberal financial empire. As long as the US – the harbinger of the values of Zionism, liberalism and its offshoots of universalism, multiculturalism, and finance capitalism – has international hegemony, the ceiling on movements of national sovereignty and tradition is hopelessly limited. The values that have created a spiritual rot across the west are in a symbiotic relationship with American hegemony, each relies on the other for its propagation.
Nationalists and traditionalists should take solace in the realization that we are witnessing the disintegration of the Empire. Let us consider the signs pointing to this hastening decline. Before Stalingrad, the Wehrmacht seemed invincible. After the brutal conflict, they achieved few significant victories to speak of. If Stalingrad is taken as our symbol of a shift in the confidence of a formerly powerful entity, what is the Stalingrad Event for America? Whatever the Stalingrad of the United States will be remembered as, and indeed what is remembered may not be the true cause, it is likely that it has already happened. Perhaps it was as recent as the surrender to the Taliban in Afghanistan after almost two decades of conflict, the embarrassing realization against imperial hubris that the most powerful military ever assembled could not achieve an ultimate victory over Afghan peasants and backwards Islamic fundamentalists. Perhaps it will be remembered as Iraq, the conflict that first seemed like a sweeping victory for the US but descended into vicious sectarian conflict far worse than anything seen before US involvement, a conflict for which the main result seems to be a victory for Iran. Iran emerged as an arch-enemy of the American empire which, with the removal of the secular despot Saddam Hussein, won a key ally for its web of Shia influence across the Middle East. While it had seemed American foreign policy machinations were drawn inexorably to the eventual destruction of the Islamic Republic of Iran, it seems doubtful the US, a country currently plagued by racial conflict and political polarization, would be able to muster the will to make war with a unified nation raised on a hatred of “The Great Satan”. Or perhaps The Empire’s last stand was Syria, where all the forces against the American project seemed to coalesce and deal a crushing blow to American imperialist ambitions in the Middle East. Not long ago, it seemed inevitable that whatever the future of Syria would be, it would exclude the Assad family. Now, the US has silently accepted defeat in this area as the new power brokers of Russia, Turkey and Iran negotiate the fate of this patch of the world without the direction of the US.
While these three defeats have thrown into question the ability of the US to impose its will on the Middle East, what of the Truman Doctrine of containment against Socialism arising south of the American Border? Just as worrying is that the Empire can no longer even exercise its will over a state like Venezuela and other Latin American countries, which have chosen their own brands of socialism over the demands made by American capital. The lesson of modern conflicts, whether Iraq or Afghanistan or Syria or Latin America, is that an occupying empire cannot maintain control over a subject population dedicated to its independence.
Though the US still (for now) far out does every other country by the size of its military, it is easy to overestimate how much that reflects the capability of the US to do what the military is there for in the first place. Across the world, the forces of anti-Americanism have become increasingly emboldened by the realization that it is possible to give The Great Satan a bloody nose – and live to tell the tale.
The Bear and the Dragon
When it comes to the end of globalization, China is important for two reasons: the challenge it poses to American hegemony internationally, and the example its internal course of development sets. In a generation, China has risen from a poorly developed, agrarian nation to an economic behemoth that is now placed to pose a serious threat to the neoliberal order.
China has demonstrated that economic development and innovation can be achieved without democracy and liberalism. The one party state transitioned China from communism to a form of national capitalism in the late 1970’s, and has since charted a unique course of development, a course that flies in the face of the assertions of neoliberalism’s true believers. Despite the best hopes of liberal universalists, there is no sign that the Chinese people in great numbers have any desire to adopt liberalism. We have been assured that democracy and individual freedom is necessary for economic innovation, yet Chinese state-backed companies like Huawei and Alibaba not only lead the way in innovation,  but are also proving capable of outperforming their competitors on the world stage.
China’s mercantilist economic system and protectionist development policies now pose a serious challenge to the WTO based world trading system, yet there is little they can do to stop it. The CCP governs in China’s interest, and adopting free trade policies simply isn’t in China’s interest. President Trump has also sidestepped WTO rules to wage a unilateral trade war with China, as well as imposing tariffs on allies like Japan.
The World Trade Organisation was founded in 1995 with the intent of opening global markets, expanding free trade and regulating commerce. International organisations like the WTO and IMF have become synonymous with globalization, yet their legitimacy and relevance is increasingly under question. As evidenced by the admission of European Trade Commissioner Phil Hogan that “The W.T.O. is facing its deepest crisis since its creation.” 
China also has the potential to offer an alternative to American led development for smaller countries, which has often come with unwanted political interference and cultural dominance. China, by contrast, seems to have little interest in the internal affairs of its trade partners. The Belt and Road initiative, which promises major infrastructural development for participating countries, is a prime example of Chinese led international development leaving US policy makers in the cold, and is the kind of bilateral regional development which could come to characterize this century.
Russia’s place as a hegemon is less secure. Their economy remains smaller than Italy’s, and they have struggled to diversify away from their reliance on natural resources as the basis for their economic growth. Culturally and militarily, however, Russia has charted an independent course of action, and their realist approach to dealing with western encroachment in Eastern Europe and the Middle East has yielded highly significant victories. Russia responded with the maximum of force and decisiveness in seizing Crimea following a US backed coup in Ukraine in 2014. Its entry on the side of Bashar al-Assad in Syria decisively turned the course of the Syrian civil war dealt a blow to the Zionist-American ambition to oust the strongman and carve up Syria to their liking. Russia’s transformation from a failed state of demoralized people subjected to the worst effects of liberal governance and privatization in the early 1990’s to the independent, religious and nationalist state it is today looks like a potential best case scenario for other western countries looking to what comes after globalization.
Not long ago liberal journalists and foreign policy hawks could hardly contain their excitement at the prospect of the growth of social media, the hopeful expectation that its spread would lead to a democratization of every corner of the world. The “Arab Spring” was celebrated as the first of its kind, an organic rejection of authoritarianism, in favor of democracy and liberalism, coordinated through social media platforms like Twitter. With the increasing accessibility of smartphones, people across the world could see the wonders of western values and co-ordinate to bring their own nations out of the barbaric remnants of the old world order. In their arrogance, few of the elites predicted that the same technology could lead to an emboldening of exactly the opposite tendency, a complete rejection of Americanism and its promises of material wealth, women’s rights, democracy. If anything, the pendulum swayed in favor of barbarism. The sight of an organisation like ISIS disseminating Hollywood style propaganda videos across the internet demonstrated the capacity for the internet to be used towards anti-liberal ends. Fewer still, imagined that the expansion of the internet might eventually be used to lead a revolt against the elites in the west. But this is exactly what happened in the run up to the 2016 election cycle, with the growth of the Alt-Right and similar populist movements on the internet. Allowed anonymity, people were free to break the taboos of the politically correct west and express their real sentiment on multiculturalism, equality and the makeup of the elites that despised them. The explosion of white nationalism on the internet has shown that the liberal consensus is not as robust as our increasingly out-of-touch elite had imagined.
While the Trump victory led to a backlash of censorship, culminating recently in the removal of thousands of pro-Trump and white nationalist subreddit forums and YouTube channels (including the rather milquetoast libertarian Stefan Molyneux), it seems the cat is already out of the bag. The growth of censorship free alternative platforms like Bitchute and Telegram, and the potential for a truly decentralized internet, means that despite the best efforts of the ADL, they will never be able to fully silence voices of dissent.
What’s more, traditionally trusted sources of media are hemorrhaging profits (and staff)  as they lose their prestige and become just another voice in the public square, increasingly drowned out by more trustworthy sources.
Nationalists can continue to be optimistic about the internet, with the firm resolve that we have the truth on our side and, as has been proven again and again, in a truly open space of ideas we usually win.
It is difficult to forecast the future of crypto-currency with any certainty, but it certainly at least has the potential to do to centralized banking what the internet has done to traditional media sources. The guardians of this system are increasingly fearful of the potential of crypto privacy coins like Monero to disrupt their power. 
Alongside internet censorship, financial deplatforming dealt a crushing blow to the last iteration of resurgent nationalism. It is difficult to organize any movement against the system when you are reduced to cash donations and postal orders as a means of fundraising, while the bravery and enthusiasm of would-be dissidents inevitably wanes when they realize speaking out will likely cost them financially. Crypto has the potential to change all that. Those supportive of the cause will be able to support full time activism and content creation by dissidents in complete anonymity, and the oligarchy will lose its main means of control over people’s lives. Not only that, but the pariahs of the international order now have a means to bypass the crushing sanctions that face those who challenge neoliberal hegemony. China is currently trialing  the first state backed crypto currency, the digital yuan, which has the potential not only to relieve countries like Iran from the financial tyranny of the US, but also potentially unseat the US dollar as the global reserve currency.
These developments are of special interest to dissidents in the west. In the future, not only will their countrymen be able to easily and anonymously support their struggle against tyranny, but more powerful enemies of Western hegemony will have a means to easily support anti-war nationalist movements in the west. With the rise of China there is the potential for a “Thucydides trap”, the idea that the rise of a new great power makes inevitable an eventual conflict with the existing power. If the seemingly inevitable cold war between the US and China (or Russia) heats up, they will have the potential to seriously disrupt the plans of the oligarchs by supporting isolationist national populists in western countries with the click of a mouse. This is a prospect that should give nationalists as much cause for optimism as it terrifies the stewards of the system.
In the short-term, it is easy to see why any optimism toward the future is dim. We went from a marginal voice on the sidelines to an energized movement with our message reaching unprecedented new audiences across mainstream platforms like YouTube during 2015-17. With our acts of truth-telling evading the ability of the elites to control its dissemination, they moved to increasingly marginalize us by swift acts of deplatforming, lockouts of payment processors to financially starve us, and draconian repression in the legal arena. This grave situation we now find ourselves in has, understandably, demoralized even our most sincere and committed of activists. Given the trends we see developing among the areas we outlined above, there is a potential ground for seeding an effective political resistance. The latent decentralization of technology becoming increasingly realized, the global pushback against American unipolar hegemony, and the desire for financial freedom from the plutocrats fueling the commitment to crypto against the dollar provides us with the tools and new political conditions for charting our own course. The prospect of a new world of decentralization and anonymity has understandably excited the imaginations of libertarian and anarchist political factions. It may then seem counter-intuitive for nationalists, who have so tied their fate to that of the nation state, to be optimistic about the move to techno-anarchy. But the potential becomes clear when we realize that our political project is to restore an organic social order, and in the vacuum left by decentralization, it is ripe for localism, traditionalism and identity to flourish.
But we cannot take optimism for victory with these new developments as a given but rather as an opportunity to reorient the way in which we engage in resistance and assertion of our own interests. The idea of trying to appeal to and reorient American hegemony is not only a backward strategy that leaves us playing in an arena set by our enemies but also a poor strategy on the grounds that the world is becoming increasingly less favorable to the stability of American-Zionist Empire. We must exercise creativity by forward-thinking and flexible use of the advantages that arise within rapidly changing political conditions across all networks of social, cultural and institutional transformation both domestically and globally. To this end, we have reasons to be optimistic but with optimism for our future, comes the responsibility and steadfastness to act on and awaken the dormant potentials for our advantage. To arise and meet this challenge is a moralizing endeavor in itself.
 “https://www.cnbc.com/2019/09/20/republicans-and-democrats-oppose-free-trade-in-2020-white-house-race.html” September 20, 2019
”https://datacentrenews.eu/story/huawei-ranks-6-among-world-s-most-innovative-companies-for-2020″ July 3rd, 2020
”https://financialpost.com/news/economy/with-world-trade-on-brink-of-vigilante-justice-canada-gains-new-clout” December 17, 2019
”https://www.theguardian.com/media/2020/jul/15/guardian-announces-plans-to-cut-180-jobs” July 15, 2020
”https://decrypt.co/34740/blueleaks-how-the-fbi-tracks-bitcoin-laundering-on-the-dark-web” July 7, 2020
”https://national-justice.com/coming-challenge-almighty-dollar” May 16, 2020
Editors Note: By Israel Lira, Peruvian Political Theorist. Translated by Zero Schizo. In order to have myth, what is needed is that the culture in which it appears would be…
Editors Note: By Israel Lira, Peruvian Political Theorist. Translated by Zero Schizo.
In order to have myth, what is needed is that the culture in which it appears would be a mythological one. This culture supposes a complex group of mythical categories, among them those of time, space and causality. Mythoid lacks the transcendental character of myth, it isn’t, above all, overlapped with the totality of the culture in which it works. It is, in certain sense, isolated and could even oppose essential aspects of a given culture, but possess the fundamental characters of myth. (Miro Quesada Cantuarias, 1986:84-86). As exposed, myth, understood as a fact or event which does not have empirical correlate, is differentiated from mythoid, by the socio-cultural framework in which it is produced, by which in contemporaneity we would talk more of the generation of mythoids than myths, given that our current culture is found inside of a logocratic (reason) framework eminently and not a mythocratic one.
Following the aforementioned, one of the mythoids of our contemporaneity is configured in the belief in the fact that science enjoys of an absolute neutrality in which scientific research (creation of explicative theories) and technological application (execution of theories already given to concrete cases) are not just one. Disconnected, but instead they are at the same time, estranged from external powers which could exert influence in them.
This mythoid has a clear origin in Popperian vision inside of the philosophy of science, in which precisely the separation between scientific research and technological application is made. For Popper (1970), scientific research has, as such, an intrinsic value which is guided by determined norms of methodological character that could have a moral content, insofar as the objective of the investigation is the discovery, and thus the results of such research also have that inherent value, but are neutral regarding the moral. That one could make good or bad use from the results of a scientific research a-posteriori is an entirely different thing. So, the scientist has two obligations, to follow the moral requirements of the very same scientific praxis (the scientist as scientist), and to limit himself to foresee the possible uses of his results and denounce its bad praxis (the scientist as citizen).
This Popperian approach, which is the traditional one, opposes the historic-sociological approach of epistemologists like Bernal (1939) and Richta (1971), where it is remarked that by the nature of the scientific research, the scientist –in effect– has a double responsibility, to follow the norms of the scientific method, but above all to involve himself in an active way in the changing of society in order for science to fulfill its role of serving mankind, insofar as one is conscious that scientific knowledge could be used both in order to liberate and in order oppress mankind. These are symptomatic facts which are derived from the lacking of the very same social system to which science serves. Meaning, scientific research and technological application are not separated concepts, but instead they keep an intrinsic relationship.
This last point is reaffirmed by the fact that in the praxis of scientific research, the search for some theories or others and the choice between them is not an entirely free enterprise, remembering Quintanilla (1978), regulated exclusively by the canons of objectivity and in service of truth, as the unmistakable reality is that the scientist is a wage worker whose priorities of research are given as such to an order of priority which is established by particular interests which are the ones who direct, what things can be researched and what things are left relegated, “to the extent, for example, that research devoted to a determined topic are financed and not others, etc” (1978:54). As was exposed, “it is clear that we must renounce the comfortable consolation or illusion that science, in itself, has guaranteed autonomy and value despite the wrong applications that would be made of it circumstantially or despite its historical insertion in an unjust society” (1978:56).
MIRO QUESADA CANTUARIAS, Francisco. (1986). «Ciencia y técnica [en América Latina]: ideas o mitoides», in: Leopoldo Zea (Ed.), América Latina en sus ideas. Mexico: UNESCO/Siglo XXI; pp. 72-94.
POPPER, K.R. (1970). «The Moral Responsibility of the Scientist» in P. Weingarther and G. Zecha (eds.), Inducfton. Physis and Ethics. Dordrecht, p. 22-326.
BERNAL, J.D. (1939). «The Social Function of Science». London.
RICHTA, R. (1971). «La civilización en la encrucijada». Madrid.
QUINTANILLA A. Miguel. (1978). «El Mito de la Neutralidad de la Ciencia: la responsabilidad del científico y del técnico». EL BASILISCO, Revista de Materialismo Filosófico. En: http://fgbueno.es/bas/pdf/bas10105.pdf
America and France are the twin “proposition nations” of the Western occident. (This sibling rivalry explains much about the popularity of France-bashing and _l’antiamericanisme_ in opposing countries.) Their “national” days are unique in the world in that they celebrate historical events that were cast, at their very inception, as liberal advancements for all humankind.
The Fourth of July is the centerpiece of American nationalism and identity . . . even if few remember what exactly they are celebrating.
But even in their comical ignorance, Americans seem sure that there’s an ultimate meaning to the Fourth: Freedom! . . . from . . . uhh . . . the South . . . er . . . the Nazis? . . . or whatever.
America, it is assumed, achieved independence from some sort of big, bad traditionalist oppressor.
Many nation-states celebrate “independence days,” which usually mark important or unlikely military victories over invaders or imperial powers. As memory gets mixed with myth, these events are imagined as popular liberations. Mexico’s “Cinco de Mayo,” which might soon displace the Fourth in prominence in the United States, is emblematic in this respect.
But the Fourth of July—as well as France’s Bastille Day of July 14—are holidays of an entirely different character (whatever surface similarities they might share with others).
America and France are the twin “proposition nations” of the Western occident. (This sibling rivalry explains much about the popularity of France-bashing and l’antiamericanisme in opposing countries.) Their “national” days are unique in the world in that they celebrate historical events that were cast, at their very inceptions, as liberal advancements for all humankind.
Today, of course, every nation-state on earth—from Nigeria to North Korea—mouthes some sort of “human rights” mumbo-jumbo. But the U.S. and France are exceptional in that they emerged as direct ideological expressions of the Enlightenment, and occurred at a critical moment in its history. One hundred years after the death of Spinoza, the French and American Revolutions marked the point at which Enlightenment values left the realm of philosophy (and what could be called the 17th-century “radical fringe”) and entered the realm of state-making and geopolitics. Both Revolutions would, in turn, occur some 125 years before the Great War definitively ended the Old Order. Every state thereafter would be “American,” the vestiges of aristocracy and monarchy persisting only as tourist attractions.
“The Rights of Man” . . . “the pursuit of happiness” . . . “inalienable rights . . . endowed by our Creator” . . . The great slogans and myths of 1776 and 1789 have a quaint ring to them today. They hail from an older phase of the Left, and thus have become, as it were, “conservative.”
These platitudes function like dogma and form the unexamined basis of political action and speech. This is most obvious through a familiar political shorthand; in the words of Congressman Paul Ryan, America is “more than just a place . . . America is an idea.” (As geography is thrown out the window, so is race, people, culture, history, and more.) Ryan’s meme is reiterated across the spectrum—from a rock star’s urgings that Americans be “one” with the world, to the inaugural addresses of Ronald Reagan and Barack Obama. Much of political discourse in America involves politicians accusing rivals of not believing in the American dogma hard enough.
To be an American is to be committed to liberty, equality, and individual autonomy—perhaps even to have left one’s home and people in the name of such principles. America’s highest ideal is, in a way, an anti-ideal—that the state shall not express a people’s spirit and history, a source of wisdom or tradition, or a vision of something greater, more dominant and powerful than an individual. The character of America is imagined as an endless tabula rasa or Etch-a-Sketch; it gets written on, but always returns to zero.
The “Founding Fathers,” as they are know, are revered not so much as martial heroes but as the wise designers of the world’s greatest legal mechanism. There seems to be no parallel in other Occidental cultures to the reverence of the Supreme Court, as a set of nine Talmudic Judges who, depending on your persuasion, will either divine the Constitution’s One True Law or else view it as a living will.
Other countries might have negative national consciousnesses. Germans, for instance, have internalized de-Nazification. But Germans remain, despite it all, self-consciously German. Americans, on the contrary, are nothing . . . they’re always starting over . . . they like to tell themselves they have an unbounded future, but only at the cost of never having a past.
One can be an American and also be Roman Catholic . . . a Muslim . . . a Buddhist . . . or a trans-gendered performance artist. American society is, indeed, encouraged to fragment into as many pieces as possible. So long as no identity, ideal, or meaning predominates over others; so long as every identity ultimately wants the same.
Religion in America, particularly Protestant Christianity, has rarely opposed this anti-identity; at critical moments, it has reenforced it. There is a “storybook” history to the many fanatics, who, choosing to abandon their homes and cultures, sought to create a “new Israel” in the New World. What we call “tradition,” they called “corruption” and “poison.”
One could imagine an alternative reality in which American religious institutions had opposed the 1776 Revolution (or at least had been highly skeptical of it), urging loyalty to mother country and mother church. Instead, the 18th-century pulpit was a place of revolutionary fervor. Jefferson’s Independence Declaration had resonated with—and was, indeed, continuous with—a whole series of “compact” beginnings for Christian Americans, who in a spirit of Hebraic separatism, desired to break with Europe.
The Europeans had been Germans . . . Gauls . . . Russians . . . Lombards . . . Britons before they were Christians. In their national consciousnesses, they could remember conversion experiences. Americans, on the contrary, were Christians before they were Americans.
One could counter that the American dogma is all rhetorical—that the Founders, some of the wealthiest men on the continent at the time, sought to secure an aristocratic order, that American society has been informed by ethnic, political, and monetary agendas, etc.
But to understand America, one must understand its outcome—that there are certain impulses and implications that only become clear later on (ironically, when the entity has reached its end point). Today, the United States has achieved the most robust and most popular civic religion that explicitly denies its racial, historical, and civilizational identity. This spiritual negation is more devastating than the displacement of the founding stock through mass immigration.
Our perspective is of living in America, without being of it. As we escape America’s assumptions, we can look upon the entity objectively.
A century and a half ago, Alexander Stephens, Vice-President of the Confederate States of America, was faced with the prospect of the victory or annihilation of his nation and fledgling state in what is now referred to as the American Civil War.
In his greatest address, “The Cornerstone of the Confederacy,” he did not speak (mendaciously) about “states rights” or any kind of Constitutional legality. He instead cut to the heart of the social order he was opposing. He stressed that the Confederacy was based on the conclusion that Thomas Jefferson was wrong; the “cornerstone” of the new state was the “physical, philosophical, and moral truth” of human inequality.
Ours, too, should be a declaration of difference and distance—”We hold these truths to be self-evident; that all men are created unequal.” In the wake of the old world, this will be our proposition.
This article was originally published on July 4, 2014.
With the rise of the BLM movement, we are not just witnessing protests and riots but the birth of an old/new religion. Summary The Black Lives Matter protests are best…
With the rise of the BLM movement, we are not just witnessing protests and riots but the birth of an old/new religion.
The Black Lives Matter protests are best understood as a religious revival, emerging from the United States but global in scale. This new religion is “Multiculturalism” and based on institutions and ideals outside traditional churches; however, its structure and sacraments strikingly resemble those of Christianity. It could even be considered a kind of heresy.
Religious revivals take place in the wake of wars and disasters, periods of elevated stress and widespread angst. They are spearheaded by and attractive to people who are relatively high in neurotic traits such as anxiety. Their disturbed mental states are, temporarily, alleviated by the religious experiences that take place through these revivals—with religion, more generally, being an adaptation that allows us to cope with an unpredictable and traumatic world.
Leftists and atheists, of course, proudly reject traditional religion and sexual morality, and we should appreciate the irony of a “religious revival” capturing their hearts and minds. However, as a group, leftists and atheists are high in mental instability—especially those who are young and female—and thus they are highly susceptible to the religious experience, if not religion as it has been historically understood.
Following the Industrial Revolution and the exploitation of fossil fuels, the world became immensely wealthier, healthier, and more comfortable, and the harsh Darwinian selection pressures that characterized previous ages subsided. One of the most impactful consequences of this is the dramatic decrease in childhood mortality. Thus, millions of people with high levels of mutations, who would not have survived childhood in previous times, walk among us in the postmodern age. These “spiteful mutants” have managed to bring about the collapse of traditional religion—which is associated with mental and physical health and evolutionary success. They have spread Multiculturalism as a religion in its place. The result is a Multiculturalist revival, where 70 years ago there would have been a Christian one.
Imagine there’s no countries It isn’t hard to do Nothing to kill or die for And no religion, too Imagine all the people Living life in peace You, you may say I’m a dreamer But I’m not the only one I hope someday you will join us And the world will be as one —“Imagine,” John Lennon
The Black Lives Matter (BLM) movement swept through the Western World beginning in May 2020 after the accidental death of African-American criminal George Floyd at the hands of a Minneapolis police officer. The initial result was widespread riots and looting by African-Americans in Minneapolis, followed by similar scenes in other places. But this quickly morphed into an ideological movement—under the already extant slogan “Black Lives Matter”1—in which a kind of anarchy swept through American cities, encouraged by Social Justice Warriors2 and, to a large extent, the leftist media and political establishment. A kind of hysteria appeared to take hold among White Americans, including politicians and even police officers.
Flagrantly breaking the “lock down,” which had been in action for two months due to the Covid-19 pandemic, Whites gathered in the streets and knelt in the name of George Floyd. Many police officers publicly engaged in this deferential behavior, often holding out their open hands to signify their willingness to make themselves defenseless. White Americans were filmed not just kneeling before Blacks but symbolically washing their feet.3 The riots were stated, by the media, to be “largely peaceful” even as buildings were aflame behind them or as White news reporters were physically attacked by rampaging mobs. There were calls to abolish the police and even for complete anarchy, under the slogan “No Justice, No Peace.”
The hysteria quickly spread to other Western countries. There were Black riots— assisted by White SJWs—on the streets of central London. White news reporters were attacked live on air. British police, in front of the gates of Downing Street, knelt before Black protestors rather than arrest them for breaking the lockdown and for rioting, as English Law demanded. Companies began to signal their support for “Black Lives Matter,” with those who were slow to do so being criticized as “racist” because, according to one slogan, “Silence is Violence.” In a BLM protest in Helsinki, the overwhelmingly White and female “protestors” didn’t merely kneel but lay prostrate on the ground in order to signal total submission and deference. Young females posted videos of themselves online renouncing their Whiteness, showing their “solidarity” with BLM. In one extreme case, a woman smeared herself in excrement as a sign of abasement.
Then came the attacks on statues and other public monuments. A statue of Winston Churchill in central London was graffitied with the word “Racist.” Britain’s Cenotaph war memorial was desecrated, and a young Black woman attempted to burn the Union Jack that hung from it. The statue of an 18th-century philanthropist and slave trader, which had stood in Bristol since 1895, was dragged down by a mob and thrown in the dock. Other statues that “offended” the sensitivities of the mob were preemptively removed, likely never to be re-erected, to prevent their destruction, including one of Belgium’s King Leopold, which stood in Brussels.
The streaming service HBO Max removed the American civil war epic Gone With The Wind (1939)—a film preserved by the Library of Congress as “culturally, historically, and aesthetically significant”4—after its romanticization of the South and depiction of African slaves was deemed unwatchable in the current climate. The chairman of Warner Media called the ban a “no brainer,” a curious choice of words.5 The BBC even removed from its streaming sites relatively recent comedies, made by liberal comedians only a decade ago, such as the light-hearted “Little Britain,” because “times have changed.”6
A New Religion
This wasn’t just mob rule and anarchy. On display was a religious intensity. And people were sucked into it. If the mob declared that you were not a “true believer,” you could lose your job, or perhaps even be subject to a police investigation. So, as more people exhibited their adherence to the Cult of George Floyd, an arms-race developed to indicate ever-greater fervor.
We need to stop calling things like this “liberalism” or a “civic religion.” It’s a religion. Period. A new stage of Christianity, which has gone through major mutations before.pic.twitter.com/uKxlmxhoy6
This was all so predictable. In April 2020, experts in the study of religion cautiously suggested that there might be some kind of religious revival in the wake of the Covid-19 crisis, though they focused on what might happen in churches.7 There are always religious revivals after or during wars, famines, and pandemics. Why would the Covid-19 be any different?
In other words, we are witnessing another “Great Awakening.” But the religion of a significant portion of Western populations, and especially the young, is not Christianity. This new global religion of the 21st century is Multiculturalism. That said, Multiculturalism contains many elements of evangelicalism, both aesthetically and structurally, and perhaps could be viewed as Christianity’s latest mutation.
In order to understand what has taken place, we need to make sense of what religion is; why “mortality salience” is relevant to it; and how, precisely, religious revivals occur. Once this is clear, we will see that Multiculturalism is not just an ideology, partisan politics, or passing fad; it must properly be understood as a religion itself.
One of the key predictors of becoming religious is being confronted with your own mortality or that of your loved ones. No matter what an inveterate skeptic might say or write throughout his life, when told that his mother is in intensive care or his daughter has been in a car accident, there is a very strong possibility that, in private, he will beg God for help. “There are no atheists in foxholes,” as the saying goes. So-called “mortality salience” is an extreme example of the kind of psychological stress that appears to elevate religiousness. “Feelings of exclusion” seems to cause people to become more religious, too, as do periods of dramatic change, such as significant changes in government.8
“Religion,” in the widely accepted sense of the word, involves all of the key components of an evolutionary adaptation. Religiousness is around 0.4 genetic; it is associated with physical and mental health partly at the genetic level;9 it correlates with fertility; and specific parts of the brain are associated with it.10
There are likely a number of non-exclusive reasons why religiousness evolved. One is that it promoted pro-social behavior. Those who believed in a god who told them to behave in a pro-social way were less likely to be cast out or killed by the pre-historic band and were, therefore, more likely to pass on their genes. A related possibility is that it reduced stress in the face of danger or as we become aware of our own mortality. Those who felt that their life had eternal meaning and that a god was constantly looking after them would be less likely to become depressed and anxious and would be more likely to pass on their genes.11
Consistent with this, not only do people tend to become more religious at times of stress, they are more likely to have dramatic religious experiences, in which they do not merely vaguely feel that God is present but, as far as they are concerned, see Him and hear His reassuring voice.12 People who are high in neurotic personality traits are prone to depression and anxiety, these being manifestations of “mental instability.” Neuroticism seems to decrease considerably after one has undergone conversion and other religious experiences.13
Intrinsic religiousness—genuinely believing in god—is negatively correlated with Neuroticism.14 We can see this in the average churchgoer of the past century, a man who conforms to the belief system of his community, intellectually believes in a higher power, but likely doesn’t take his religion overly seriously nor does he worship with particular emotional affect. On the other hand, extrinsic religiousness—outward conformity to religion—is positively associated with Neuroticism. We can think of the fanatic or obnoxious scold, someone who wears his faith on his sleeve, perhaps even so devoted that religion negatively affects his welfare.
Being a “religious seeker” is also associated with Neuroticism. This involves going through phases of mental instability that are alleviated by an unusual and often very extreme forms of religiosity, which are duly abandoned during periods of sound mental health.15 Overall, it’s reasonable to argue that religiousness would have been selected for, because it promoted mental health, with the result that mental health and religiosity have become genetically related, due to both being simultaneously selected over a lengthy period of time.16
Religion also would have been “kin-selected.” You can pass on your genes indirectly by aiding your kin: your children share 50 percent of your genes, and more distant kin, such as nephews, share 25 percent. If a person were highly religious, it makes their kin more attractive, because of the associations between religiousness, pro-social behavior, and mental stability. This would help explain why some Islamic fundamentalists kill daughters who have dishonored the family. It is a way of signaling the family’s commitment to Islam and, thus, elevating kin selection.17 An ethnic group is, in the sense, an extended genetic kinship group and thus a means by which you can indirectly pass on your genes.18 It is has been found, using computer modeling, that groups that are highest in positive ethnocentrism (internal cooperation) and negative ethnocentrism (external hostility) tend to dominate others in the battle of group selection.19 There is evidence implying that religiousness is genetically associated with both kinds of ethnocentrism, because a part of the brain associated with ethnocentrism is also associated with religiousness.20 And the correlation between positive ethnocentrism and religiousness would make sense because a group would be more internally cooperate if it were high in pro-social traits and low in mental instability. But our key point is that religiousness has evolved, in part, as a means of coping with stress and mortality salience.
Why Are Women So Religious?
The high female presence both in BLM protests and in churches is obvious to anyone who has ever attended either. And this shouldn’t be surprising. Women are more religious than men, across cultures, in terms of how likely they are to believe in God and engage in collective worship.21 In the United States, Catholics, Evangelical Protestants, Mainline Protestants, and Mormons are each 55 percent female. Some 70 percent of American women report an “absolute certainty” in their belief in a god, compared to 57 percent of men. American women are also much more likely to report that religion is important in their lives, and atheism is found twice as often among men than women (12 percent vs. 6 percent).22
This occurs because religion has been sexually selected for, too, as it is associated with being pro-social, rule-following (and thus not cuckolding your husband or abandoning your family and child), and with being part of a supportive group of co-religionists. These clear sex differences in the strength of religiousness will become significant later when we analyze the Black Lives Matter protests.
There are a number of probable reasons for higher female religiousness, one of which is empathy. Females are higher than in empathetic behavior, which involves being interested in people’s feelings and being able to detect their feelings from external markers, such as facial expressions.23 There is evidence that people who are high in empathy transfer this ability over to the world itself, meaning that they perceive the presence of a “mind” or “higher power” simply from looking around the world. Accordingly, low empathy—that is, stereotypical autism—is associated with atheism.24
Another reason may be adaptation to patriarchy. Females sexually select for male status because a high-status male is better able to invest in them and their offspring, meaning that both are more likely to survive.25 Until the Industrial Revolution, wealth and status strongly predicted completed fertility, and this is the case among pre-industrial peoples today. 26 If males must invest resources in the female in order to obtain sexual intercourse, then they want to be certain that the offspring in which they are investing their resources are actually their own. The result is a system of patriarchy in which females are controlled by males such that male paternity anxiety can be reduced. This system of patriarchy will tend to be promoted by the society’s religion as divinely ordained, possibly because patriarchal societies reduce paternity anxiety, meaning that they, in turn, reduce inter-male conflict, thus causing males to be more internally cooperative. And, again, as computer models have shown, societies of internally cooperative people are more likely to triumph in warfare with competing societies.27
This system of patriarchy, however, would mean that females would be strongly selected to be accepting of patriarchy and thus to be religious, as this is what the religion would promote.28 Consequently, there would be a religious “arms race” among females in order to obtain the highest-status males, especially in the kind of polygamous societies in which humans have lived for most of history, in which the highest status males monopolize the most desirable females. As such, we would expect females to be strongly prone to wishing to signal their virtue and, if religiosity were regarded as virtuous, to signal this. And they would be more convincingly able to signal it if they genuinely believed it.
Why is Religiousness Associated With Mental Health?
It is also clear to anyone that has ever attended a BLM protest that many of those involved—with their stereotypical unnatural colored hair and screams of righteous fury—are not mentally well. By contrast, females in churches appear sober and under control.
Why should traditional religiousness be associated with mental health? The answer lies in its evolutionary history. In understanding the evolution of religion, it is worth noting that it is a combination of a variety of traits, which would have been adaptive in pre-history.
1. Agency Over-Detection. We have a cognitive bias towards detecting the presence of an agent behind events. Following the “Smoke Detector Principle,” it is adaptive to assume the worst and get it wrong—such as to assume that that noise over there was a wolf rather than just the wind. This helps to explain why we might see evidence of god in the world.
2. Pattern Over-Detection. We are evolved to over-detect causation. This is adaptive because those who under-detected it would have put themselves in danger of being wiped out or not been able to analyze and understand the world around them.
3. Follow the Leader. We are evolved to form strongly-bonded groups and obey authority. By working as a team with a leader, groups are more likely to survive in the battle of group selection.29
Religions will vary in the extent of the prominence of each of these factors. This means that although religiousness is generally adaptive in an evolutionary sense of promoting individual and especially group fitness, it is quite possible for maladaptive forms of religiousness—which do not promote genetic fitness—to manifest. Some devotees might be, for example, too extreme in their obedience to the leader or in their pattern over-detection, such that adhering to such a religion is harmful for its followers. An obvious example of this would be suicide cults—such as the notorious Jonestown—in which devotees are so inclined to follow their leader and so inclined to over-detect patterns that they accept a mentally ill man’s paranoid worldview and kill themselves, completely destroying their genetic interests.30 Membership of such groups is associated with other maladaptive traits—such as schizophrenia and bipolar disorder—whereas traditional religiousness is genetically associated with mental health.
The relationship between religiousness and sound mental health makes sense if we delve a little deeper into how religiousness has been selected for over time. This will also be highly relevant, later, to understanding the nature of the Black Lives Matter movement. As I have discussed in my study “The Mutant Says in His Heart, ‘There is No God,’”31 we were under conditions of harsh Darwinian selection until the breakthroughs of the Industrial Revolution, which began in around 1800. The resulting improved public health and living conditions meant that child mortality has fallen from around 50 percent in 1800 to 1 percent today.32 High child mortality ensured that the surviving population was very strongly adapted to its ecology. Babies with mutations that made them unfit—such as those leading to a poor immune system—were purged from the population every generation, meaning that it overall had a very low “mutational load.” Under these brutal conditions, traditional religion—based around the collective worship of a moral god—was adaptive, meaning that it came to be selected for in tandem with other adaptive traits, which thus became genetically connected.
With the break-down of harsh Darwinian selection, we would expect the population to display increasing evidence of mutational load. This would be observed in secular increases in the prevalence of partly genetic medical conditions.33 We would also expect the development of all kinds of deviations from this delicately balanced Darwinian religious norm—deviations that would be maladaptive in terms of group and individual selection and that would be attractive to people with maladaptive traits, such as mental illness. Religious suicide cults, such as Jonestown and Waco, would exemplify this process. These religious deviants would have high mutational loads and likely be people who would not have survived childhood under harsh Darwinian conditions.
How do we know that such people would not have survived? In that the brain is 84 percent of the genome, it is an enormous target for mutation, meaning that those who have physical mutations can be expected to have mental mutations as well, which would direct them towards deviations from the most adaptive form of religiousness. Consistent with this, it has been found that, in modern samples, collective worship of a moral god is genetically associated with physical and mental health and is negatively associated with other markers of high mutational load, including autism, physical asymmetry, and left-handedness. These are associated with atheism or religious deviations, such as paranormal belief. The inability to develop a symmetrical phenotype implies a poor immune system, because a person with a poor immune system would have to use disproportionately more of his bio-energetic resources to fight off pathogens, meaning insufficient resources left over to ensure symmetry. Left-handedness is an accepted marker of “developmental instability.” If the brain develops symmetrically, people will tend to be right-handed. Failure to do so implies mutational load and, thus, left-handedness is associated with many examples of poor physical and mental health.34
So, with the nature of “religion” and its connection to mortality salience understood, let us now turn to making sense of “religious revivals.”
What Causes Religious Revivals?
Religious revivals appear to occur when the kind of situation that would lead to a period of religiousness in an individual—such as stress and mortality salience—are experienced relatively suddenly by a substantial portion of a society. There will be variation in the nature of the revival, depending on the kind of people who are impacted. But, in general, dramatic change and a period of difficulty can be expected to lead to a religious revival of some kind. These can be charted throughout history and, interestingly, there is often a time lag separating the period of stress from the revival itself.
Christian evangelists are constantly attempting to create revivals, traveling to different communities and preaching their message of conversion and redemption. However, they only seem to be able to create mass revivals during, or just after, periods of significant distress.
An examination of British revivals during the 20th century is consistent with this pattern. The first major revival of the twentieth century took place in Wales between 1904 and 1905. At the time, South Wales was ravaged by industrial unrest and unemployment in a society in which there was no welfare state. Accordingly, Welsh workers, many of whom were already heavily influenced by Methodism and were facing serious hardship and the realistic possibility of destitution.35 Interesting, there was no religious revival during World War I in the UK, nor during the Spanish Flu pandemic that immediately followed it36. There were, however, various revivals during the 1920s. The lack of communications at the time meant that it was more difficult than in the 1950s for these to become national phenomena. A major revival in East Anglia in 1921 focused around socioeconomically deprived fishing communities, which were under considerable distress even compared to ordinary people recovering from the Great War. The following year, there were revivals in other parts of the country, most notably in fishing communities in northeast Scotland.37 There was no major revival in Britain in the 1930s, other than in the deeply conservative Hebridean islands off the north west of Scotland in 1939. This year was a time of elevated distress due to very real possibility that Britain might go to war again.38
There was no major revival in the UK during World War II itself. The next Christian revival, and a concomitant reassertion of conservative attitudes, came after the War, and especially in the 1950s. There was a revival in the Hebrides in 1949, in which large numbers of people, who had not previously been especially devout, underwent religious experiences and became more involved in their church and in which those who were already religious became more fervent. According to revival leader the Rev. Duncan Campbell (1898-1972), in late 1949, in the village of Barvas on the Island of Lewis, he conducted a night-time meeting at which:
Three o’ clock in the morning came and God swept in. About a dozen men and women lay prostrate on the floor, speechless . . . We left our cottage at 3am to discover men and women seeking God. I walked along a country road and found three men on their faces, crying to God for mercy. There was a light in every home; no-one seemed to think of sleep.
At 5 AM that morning, 14 buses full of people arrived from all parts of the island and even from the island of Harris. People at these meetings fell into trances, fainted, swayed and collapsed to the floor.39 Campbell felt that he had been inspired by the Holy Spirit to go and revive the Outer Hebrides and, given the stressful conditions of the time, people were extremely receptive to religious-fervor in a ways that they otherwise wouldn’t have been.40
Wartime rationing did not cease until 1954, so it could be argued that it was only at this point that “normal life” finally reasserted itself.41 In an era of mass-communication, a spark was needed to set off a nationwide revival, and this came in the form of American pastor Billy Graham (1918-2018), as witnessed in his British rallies, which took place between 1954 and 1955. The postwar religious fervor was such that it has been estimated that roughly 21 percent of the London population attended a Billy Graham rally, while up 73 percent of the Glasgow population did so.42 In 1955, 100,000 people packed a Glasgow stadium to attend a single service conducted by Billy Graham.43 I am not aware that the relationship has been quantitatively tested, but, as a rule of British Modern History, religious revivals seem to manifest in areas of elevated mortality salience as a consequence of impoverishment or, directly, famine and other highly stressful phenomena.
What Kind of People Have Religious Experiences?
What was happening, in terms of individual and mass-psychology, during these revivals? As we have discussed, quotidian, stable religiousness—in which you are religious all the time—is correlated with sound mental health. Even religious people who are mentally healthy, however, go through periods of stress and mortality salience in which they may become more religious. They may even undergo forms of what is known as a “religious experience.”
Religious experiences are profound psychological experiences in which a person may be overwhelmed by a feeling of God’s love and even hear God’s voice or believe to have seen Him. In making sense of these kinds of experiences, American neuroscientist Andrew Newberg and colleagues argue that the mind has two effective systems, calming and arousal. When either of these systems is pushed to their extremes, through meditation or hyper-arousal—both of which can be achieved via religious services—they argue that it is dangerous for the body. Accordingly, the other system hits in, leading to alternative states of consciousness and intense psychological experiences.44 British biologist Richard Dawkins has suggested that they may be provoked by the way in which stress makes us highly instinctive, and thus prone to religious belief anyway. Dawkins also argues that we are also evolved to over-detect agency: as mentioned above, if we mistake a distant rock for a wolf, we have lost nothing, but if we make the opposite mistake, we may be killed. Accordingly, at times of very intense stress, we are much more likely to mistake some unidentified sound as the voice of God and, at the same time, find that our calming system would hit in. This would lead to an intense religious experience combined with feelings of relief and joy.45 Undergoing mild religious experiences—known as “spiritual” experiences—is about 0.3 heritable. Undergoing intense religious experiences is approximately 0.66 heritable.46 This high heritability might imply that the ability to undergo a religious experience is extremely beneficial, in evolutionary terms, because it combats stress and, due to its profound nature, keeps you low in negative feelings for a substantial period of time afterwards.
However, we must distinguish between the “religious experience” and the “conversion experience”—and also between being “religious,” being “hyper-religious,” and going through a phase of being intensely religious. American psychologist William James (1842-1910) distinguished between the religion of the “sick soul” and that of “healthy mindedness.” The religion of healthy mindedness is characterized by relatively mild religious experiences. The religion of the “sick soul,” however, is marked by a dramatic conversion experiences, which occur at times of intense stress.47 Those who lead religious revivals—people such as Billy Graham—can be regarded as constantly “hyper-religious.” As already noted, this is associated with either schizophrenia or with being a severely depressive personality. Psychological studies of those who lead religious revivals have found that most of them display evidence of these pathological traits. They require, for example, the absolute structure and order which fanatical religiousness provides in order to allay their anxiety and frequently undergo intense religious experiences.48 Such is the nature of revival “leaders.” It may be beneficial for a healthy society to be able to maintain a very small percentage of such lunatics, precisely because they are able to inspire fervent religiosity in other people and religiosity is traditionally a means of promoting ethnocentrism. In this regard, it has been noted that tribal shamans tend to the same kinds of psychological characteristics as modern-day charismatic leaders.49
But what about the followers, and those who become followers during a revival? What is their psychology? Religious revivals are characterized by the “conversion” type of religious experience, in which a person undergoes a kind of psychological breakdown and, to some extent, adopts a new identity, for example as a “Christian” or as “real Christian” in a way that they somehow were not prior to the revival.50 They, consequently, go through a transient phrase of hyper-religiosity. Transient hyper-religiosity is associated with high Neuroticism,51 while bipolar disorder and bouts of depression also predict periods of extreme religious fervor, as does schizophrenia.52 Schizophrenia, and its milder forms, is also elevated at times of stress, just as is anxiety.53 There is a range of severity to schizophrenia-type conditions. Mild symptoms are summarized as “schizoid personality.” This is characterized by anhedonia (the inability to experience joy) and apathy. More severe is “schizotypal personality,” where the schizoid symptoms are accompanied by social anxiety, paranoid ideation, unconventional or paranoid beliefs, and, sometimes, psychosis. Diagnosable schizophrenia is a particularly severe manifestation of these characteristics.54 Having undergone a conversion experience has been found to be associated with having been, prior to that experience, high in anxiety and other Neuroticism traits.55 When people suffer from Post-Traumatic Stress, which is associated with high Neuroticism, they can develop a very specific kind of religiosity known as “spiritual struggle” or “negative religious coping.” Those who undergo this believe that God is punishing them for their sins, plead for God to intervene in the world, and project hostility towards out-group members. “Positive religious coping” can cross over with this, insomuch as it involves conversion, but this also involves the belief that God has forgiven you and that you are purified of your sins.56
So, people who are high in Neuroticism—and even under the harsh Darwinian conditions prevalent until 1800, there would have been population variance in this trait—are more likely to become part of religious revivals. They will feel stress more acutely and will, accordingly, be more likely to become extremely religious in the aftermath of periods of intense societal distress. Females score higher than males in Neuroticism. For this reason alone, we would predict that females would play a noticeable part in religious revivals.57 Consistent with this, studies of religious revivals in the U.S. have found that “white and black women were among the most visible participants at religious revivals, where converts wept, wailed, writhed, and fainted as they received God’s grace.”58 Neuroticism tends to decrease with age in males. But in females, Neuroticism decreases with age until adolescence and at that point, it increases, possibly due to the adaptive need to worry about one’s children. This can be seen most obviously among university students, where females in particular tend to suffer mental health problems of various kinds that they will often have recovered from by the time they are in their mid-20s.59 Neuroticism, in women, begins to decline in early adulthood.60 For this reason, as well as due to their higher general religiousness, we would expect females in their mid-teens to mid-20s to be attracted to religious revivals. In line with this prediction, there is detailed data on those who “came forward” to receive God’s forgiveness during Billy Graham’s British rallies. In London, 65 percent were female and 50 percent were under the age of 19. In Glasgow, 71 percent were women and 73 percent were under the age of 30.61
Even those who are not sufficiently Neurotic to undergo religious experiences can be expected to be influenced by a religious revival if it appears to be sufficiently popular. Neuroticism predicts extrinsic religiousness, that is, religious outward conformity.62 People who are high in Neuroticism will fear being judged negatively or even being ostracized for failure to conform, meaning that they may fake religious fervor even if they don’t actually feel it. This means that religious revivals that become particularly prominent can envelop people who are far lower in Neuroticism than those who are, as they see it, “slain by the Holy Spirit.” Accordingly, popular revivals can generate a kind of group hysteria and thus appear far more popular than they really are. This is obvious when we consider how so many celebrities felt compelled to jump on the bandwagon of Black Lives Matter.
The Religion of Multiculturalism and Mental Health
So, with the nature of “religion” and “religious revivals” clear in our minds, we can now explore the “religious” nature of the Black Lives Matter protests. There are obvious parallels between 20th-century religious revivals—such as that that spear-headed by Billy Graham—and the Black Lives Matter revival. The leaders of the movement are extreme “liberals”—with this being clearly associated with mental instability, where conservatism and traditional religiosity are correlated with mental stability.63 The “revival” has taken place in the wake of a period of elevated mortality salience; in other words, it is a response to stress. Those who are drawn into it are politically liberal themselves, with this being associated with mental instability.64
In many respects, Multiculturalism can be argued to be a secular “replacement religion” for Christianity—and perhaps even a kind of Christian sect. The same argument has been made with regard to Marxism and even some kinds of Romantic Nationalism.
Traditional Christianity is based around a series of dogmas that you must accept in order to be regarded as a Christian and achieve salvation. These dogmas are sometimes logically incoherent—such as the Trinity—or require the acceptance of truth-claims that cannot be proved or are, on any reasonable basis, extraordinarily improbable. However, you signal your intellectual submission to the religious community by accepting these. This can be regarded as their purpose; they are tests of loyalty. In much the same way, Multiculturalism requires that you accept dogmas that are empirically inaccurate or patently nonsensical, such as that there are no race differences in intelligence or that everyone is “equal.”
2. “The Last Shall Be First.”
Christianity also tends towards idolizing the “marginalized.” It preaches that “the last shall be first” and encourages its followers to empower those who are supposedly marginalized, and humble themselves, embracing a kind of sacred poverty. Similarly, Marxism idolizes the dispossessed in the form of the “worker”; Romantic nationalism worships the “peasant”; and Multiculturalism, as espoused by Whites, idolizes non-Whites, and the more different they are—culturally and genetically—from Whites, the more they are worthy of reverence. There is evidence that humans—being evolved to tightly structured groups—have two fundamental instincts: one towards climbing the social hierarchy and the other towards equality, as groups that are relatively equal tend to avoid collapsing into discord.65 Thus, religions that preach “equality” can be highly psychologically attractive, especially to those who are not close to the top of the hierarchy or who fear they will not be able to get there. This is consistent with evidence that males who are physically strong—and thus who would have been more likely to ascend the prehistoric hierarchy via winning fights and being sexually selected for—are more likely to hold conservative views that specifically favor hierarchy and inequality.66
3. Self-Abasement and Guilt
The third key point that Multiculturalism has in common with Christianity, though not with pagan religions such as Hinduism, is the salience of “guilt.” In general, “guilt” and “shame” both function to make people “know their place,” and thus conform and behave in pro-social, cooperative ways. Accordingly, a group that adopts a religion imbued with these feelings to an optimum degree would be likely to out-compete other groups.
Christianity is a religion to which “guilt” is extremely important—“central to the biblical message” as one theologian has put it.67 According to Christian dogmas, humanity is “Fallen” as a consequence of its “Original Sin.” In other words, God is perfect and all-benevolent, whereas humanity is inherently sinful and bad, living in a sinful, Fallen world. Indeed, it was cast down into this world from Paradise as a punishment for its wickedness. The only way humanity can gain salvation and forgiveness is to admit how sinful it is and humbly worship God and follow the commands of His Church. Worldly success is, in a sense, something for which you should feel guilty—unless you are certain that God has blessed you with this success—because it implies that you are insufficiently humble; you are failing to sufficiently repent for your wickedness.
In much the same fashion, the Church of Multiculturalism tells its adherents that they are burdened by the Original Sin of Whiteness. White people are presumed to have treated people of other races in abominable ways, with images of slavery, the Holocaust, Jim Crow, and the like acting as symbols of their primal deeds. Whites must repent for their Original Sin by empowering those who are not White, such that racial “Equality” is attained. In the same way that wealthy people in Christian societies are “privileged” and must engage in charitable works to assuage their “guilt,” White people have the “privilege” of being “White”—not only being wealthy but enjoying that wealth at the expense of non-Whites, whom their ancestors brutalized, enslaved, or murdered. “Privilege” is the source of “guilt,” which must be assuaged through acts of humility and penance, potentially including not producing White children and adopting non-Whites instead.
Shame, though less obvious, is also germane to Christianity and its replacement religions. Those who refused to conform to Christianity could be “shamed” as devil-worshippers who might bring God’s anger on the community, and shunned accordingly. Those who do not “take the knee” for George Floyd or who remain silent, instead of publicly stating their support for Black Lives Matter, can be shamed as possible “racists;” with this term of abuse implying that you are not an adherent to the religious community. You are “Other.” This is because membership of the community is based around adherence to dogmas, not around blood-bonds, as is the case with pagan religions and with many forms of nationalism.68
A New Kind of Awakening
The key difference between the Church of Multiculturalism and Christianity is that there is no god—no non-physical existence. Moreover, Black Lives Matter represents an extremely “spiteful” form of religiosity, in the sense that there doesn’t appear to be any “forgiveness.” In Billy Graham rallies, you could “step forward” and be forgiven for your sins. In Black Lives Matter rallies, it doesn’t matter how many times you “take the knee,” there can be no forgiveness for your sin of being White. You must simply learn to live with the guilt, slightly assuaging it ever so often by campaigning to empower non-Whites.
As previously discussed, we can conceive of two distinct kinds of religion: those which are selected for under centuries of Darwinian conditions—that tend to involve the collective worship of a moral god—and those which deviate from this norm. Due to the way in which mental health and religiousness were co-selected under Darwinian conditions as we have explored, this “traditional religiosity” is now positively associated with mental health, while deviations from it—such as New Age affectations or belief in the paranormal—are associated with anxiety and depression, either on-going or periodic. People who are high in mental instability can be expected to become highly religious in the wake of a crisis and being low in traditional religiosity as well as fervently left-wing correlates with being high in mental instability
Accordingly, we would expect such people—self-identified “liberals”—to become extremely religious (in terms of their religious deviation) in the wake of the Covid-19 pandemic, and this is what we appear to be seeing. In previous situations of gravity, the overwhelming majority of the British population was Christian and believed, to varying degrees, in its doctrines. This would have meant that the relationship between being a traditional Christian and mental stability would have been much weaker than is now the case. It also meant that the revivals were Christian in nature, because this was the religious belief even of the kind of mentally unstable people who tend to undergo intense religious experiences. As already noted, a specific form of religiosity has been found to manifest among mentally unstable people suffering from high levels of stress—“Spiritual Struggle.” Those who felt the Holy Spirit during this revival would be, in general, relatively high in Neuroticism, something that would be soothed, temporarily, by their religious experience. Usually, their Christian zeal would be temporary. It would no longer be psychologically required once the period of stress was over and recovered from, by which time the factor that was elevating their anxiety to intolerable levels would have dissipated.
In 2020, especially for younger people, their religion is Multiculturalism and not Christianity. Christianity is now the religion of a shrinking minority. Consequently, we would expect some variant on the kind of revival outlined above to occur in the wake of Covid-19, especially among such people. Its leaders, as with Christian revivals, would be mentally unstable people. However, many of the “followers,” caught up in the revival, would be prone to mental instability and would be going through a particularly acute phase of anxiety. As with a Christian revival, these feelings would be alleviated by the collective experience—in this instance of “Black Lives Matter”—in which they would feel a sense of certainty that they were morally superior; that they were better than most (“racist”) people; and that they were part of creating a paradise on Earth. Once the anxiety-reducing feelings this induced wore off, such people would no longer be subject to acute mortality salience and then they would return to being much less fervent believers in the Church of Multiculturalism.
We would expect any such revival to be more pronounced among Multiculturalists than among Christians. Social Justice Warriors are irreligious and liberal, both of which correlate with mental instability. “Christians” are conservative and religious, both associated with mental stability. Accordingly, in a world in which remnant Christianity is associated with sound mindedness, a Multiculturalist revival in the wake of a pandemic becomes far more probable than a Christian one—though there still may be a Christian one of some kind in the near future. We would expect this Multiculturalist revival to be elevated among young people—because people go through a period of relatively high mental instability when they are young adults—and, in particular, among young females, because females are more religious than males and they are more prone to depression and anxiety. Multiculturalism is the “new religion”—the “new morality”—and thus females would be evolved to want to signal the extent of their adherence to it, being ultimately psychologically adapted to polygamous societies in which they must compete for the highest status males by strongly signaling their religiosity and sexual faithfulness.69 Females are also evolved to a patriarchal society in which decisions tend to be made for them by their fathers and husbands. With the breakdown of patriarchy, it has been argued that we would expect females—especially young females—to make particularly maladaptive decisions.70 These would include strongly aligning with a religion that seeks to destroy their ethnic group and effectively encouragers them to be childless.
It should be noted that, in relatively religious societies, females tend to be more politically conservative than males, seemingly because females are more religious and the religion promotes “traditional” values as the will of God. However, when the influence of traditional religiousness breaks down, the female propensity towards higher empathy—and thus leftism and anti-traditionalism—begins to manifest. In 1992, in Britain, women born in the 1920s were more conservative than men of the same age. However, women born in the 1960s were less conservative than males of the same age.71 These younger women, no longer as influenced by traditional religious ideas, tend to promote leftist ones—including altruism towards competing ethnic groups—with a kind of religious zeal. One commentator astutely termed them “The New Church Ladies,” evoking the subterranean religious quality to so much of contemporary female discourse.72
Traditional religiousness took the female propensity to strongly believe in God and engage in religious worship and focused this into an adaptive form of religiosity in which God promoted group-selected values. With the breakdown of this religion, we are left with females tending to be religiously fervent and high in generalized empathy and thus attracted to Multiculturalism and leftism. Females are also higher than males in Agreeableness, Conscientiousness, and Neuroticism, and, thus in social conformity.73 So, for this reason as well, we would expect them to be more heavily involved in the New Church into which younger females have been inculcated.
It has been observed that highly educated young people—those with post-graduate degrees—are significantly over-represented among Black Lives Matter activists.74 One possible explanation for this—beyond the fact that university Humanities and Social Science departments are increasingly indoctrination factories for leftist ideas75—is that there is a positive relationship between Neuroticism and academic success at university, especially when this is combined with high Conscientiousness (impulse control and rule-following).76 This is possibly because anxiety acts as a motivator towards diligence or because Neuroticism means you desire greater certainty about the nature of the world and believe you can attain this through higher education. In that Neuroticism predicts extrinsic religiousness77—that is, outward religious conformity—we would expect non-SJWs who were relatively high in these traits to be drawn into this dominant, public revival due to their fear of not conforming, leading them to compete to strongly outwardly conform.
Anarchic Religious Awakenings
The other difference between the British religious awakenings in the 20th century and Black Lives Matter is the anarchy involved: BLM activists flagrantly breaking the law, engaging in dangerous behavior, rioting, inciting perpetual disorder (“No Justice, No Peace”), and engaging in iconoclasm by toppling statues and desecrating memorials. In this sense, a clearer comparison can be found in the Peasants War that took place in German-speaking states in the 1520s, in the early days of the Reformation. There are multiple reasons why the Reformation began when it did, but one of them was a period of elevated mortality salience. There had been severe famine in Germany between 1515 and 1520.78
Reports indicate that violent Protestant mobs would strip Catholic Churches of their valuables and destroy their idols. As with Black Lives Matter, educated people were heavily over-represented among early Protestant iconoclasts—they were mainly the so-called “middling sort.”79 The Protestant leaders would oppose iconoclasm, publicly stating that idols should only be removed with permission from the proper authorities. But, as has occurred in Britain in 2020, the Swiss authorities preemptively removed icons as a way of halting public disorder and also as way of appeasing Protestant leaders. In June 1524, all Zurich churches were closed in order to prevent a maelstrom.80
In other words, Black Lives Matter is a particularly pronounced religious revival. In the 1520s, this occurred, in part, due to particularly difficult conditions. In 2020, it may be that the cause was moderately difficult conditions plus a growing percentage of young people who, partly for genetic reasons underpinned by increasing mutational load, increasingly suffer from depression and anxiety and, therefore, cannot psychologically cope with what would have been historically regarded as quite normal levels of mortality salience. Contemporary young people are increasingly in a situation of “evolutionary mismatch” where—under the influence of modern, anti-traditional ideologies, over-parenting, and education— they are decreasingly socialized as children in the manner that was the norm under harsh Darwinian conditions. This has been shown to lead to severe behavioral problems in non-human animals,81 and we will explore this issue in more detail below.
Furthermore, far superior communications—social media and instantaneous reactions to events around the world—mean that what may otherwise have been isolated patches of revivalism have been globalized, impacting much larger numbers of people. And there may also be an extent to which these riots are in the interests of some powerful individuals, who are themselves fervent adherents to Multiculturalism or who desire a subservient population that will not challenge them. If the population is depressed and demoralized, this subservience is clearly better accomplished. Accordingly, the riots—which could be crushed if so desired—are permitted to run their course. It is as if ordinary people are being told: “Look what we can allow to happen to you if you elect the wrong people or vote the wrong way in a referendum.” Afraid of offending the righteous mob—and their high-level sympathizers—even leaders who oppose leftist disorder dare not act decisively. Again, comparisons to the iconoclasm of the early English Reformation leap to mind. Iconoclasts were permitted to “get away with it” during the periods when the Protestant faction, most notably led by Thomas Cromwell (c.1485-1540), wielded the most influence at Court.82
All of this leads us to a final question. How have we reached a situation where so many people—including many in positions of power—wish to destroy their own extended kinship group?
BLM and the Spiteful Mutants
Christianity, even the zealous kind of the Reformation, was an adaptive form of religiosity. Thus, a key part of it is “forgiveness”—after publicly confessing your sins and wavering of faith. With the breakdown of Darwinian selection, we see an increasing deviation from this religious evolutionary norm, including religions that are maladaptive, because they are ultimately nihilistic and lack doctrines that allow a person’s highly negative feelings during times of stress to be fully expunged. This is what we see with Black Lives Matter—the ultimate logic of which is that Whites should simply feel perpetual shame throughout their lives with no hope of it being alleviated, other than in a very mild and brief way via “taking the knee.”
Young people have been inculcated with this maladaptive religion due, in part, to the breakdown of traditional Christianity, which, like all religions that survived under harsh Darwinian conditions, tended to take behavior that was adaptive in terms of group selection and turn this into the will of God. As discussed above, as child mortality collapsed, we had more and more people who would not have survived under harsher conditions—due to their high mutational load—who had mutations of the mind that caused to hold beliefs that would be highly maladaptive if held by even a small percentage of the group—anti-natalism being only the most obvious. Due to our being a highly eusocial species—that is, interacting in a “hive mind”—we are heavily influenced by those around us. In this way, it has been found that depression can spread like a contagion. If you are around a person who is depressed then you are more likely to become depressed yourself, a condition which is negatively associated with fertility.83 As a result, these mutants— spiteful mutants84—helped to spread their maladaptive ways of thinking even to non-mutants, gradually undermining adaptive institutions, such as traditional churches, and replacing them with their Church of Multiculturalism, a church which is now clearly adhered to even by the leadership of the Church of England.85 Having taken over the state’s organs of power, such as the education system and the media, they could then inculcate young people into the New Church, alter the evolutionarily adaptive methods of socialization traditionally imposed on them, and push them—and with them, the entire super-organism—to think and behave increasingly contra to their genetic interests.
This became possible when a “tipping point” is reached, whereby about 25 percent of the population advocated anti-traditional ideas. Experiments have shown that when this happens, people perceive the new worldview as the way forward and begin to abandon the old one en masse.86 With our evolution to obedience and following the leader and the mob, this can sometimes result in a misfiring of our adaptations such that we start to engage in behavior which is not in our evolutionary interests. This is particularly likely to be the case if we are subject to “evolutionary mismatch;” if we are placed in an ecology to which we are not evolved. We are evolved to a pre-industrial ecology, so we can expect to find ourselves increasingly maladapted as the ecology increasingly deviates from this. We will engage in behavior which would have been adaptive under previous conditions – such as following the crowd – but this will be decreasingly adaptive as the crowd is increasingly evolutionarily mismatched, mutated and influenced by spiteful mutants.
In 1954, this tipping point had not yet been reached in Britain. People forced themselves, for fear of ostracism, through so-called “effortful control,”87 to believe in traditional Christianity, meaning that the revival was Christian and adaptive in nature. Around 1970, the tipping point was reached. This is demonstrated by the fact that evidence of mutational load – in the form of autism, which is associated with paternal age – did not predict atheism in the 1950s, but by the 1970s it did predict atheism. By the 1970s, in the U.S., having an older father predicted atheism in a way that had not previously been the case. This is because Christianity was so strong during the earlier period that autistics, who tend not to be religious as we have already noted, forced themselves to conform to the dominant religiosity. By the latter period, the tipping point had been reached, so they no longer needed to conform.88
The Toppling of Evolutionary Success
The Church of Multiculturalism, and its Black Lives Matter conversion rallies, is a Church with “spiteful mutants” as its priestly class. Under harsh Darwinian conditions, only those with adaptive cognitive biases survived childhood, because maladaptive cognitive biases were under-pinned by mutation, and those with high mutational load would likely perish before reaching adulthood. With the extreme relaxation of these conditions, these “spiteful mutants” walk among us in significant numbers. These are people who are programmed to behave in a way that is highly maladaptive in evolutionary terms—which results in the destruction of group and even individual fitness—and to persuade others to do likewise. All of the doctrines they advocate involve, if accepted, essentially being a “failure as an organism”:
life has no meaning so you may as well not have children;
put the interests of other ethnic groups above your own and so reduce the extent to which your own genes are passed on;
have few or no children to assist non-human animals and their genetic interests over your own.
The toppling of “racist” statues by the Black Lives Matter mob can be perceived as tearing down the “old gods,” those whom European people have venerated as heroes. These statues have traditionally been erected to honor highly group-selected people who have promoted the genetic interests of Europeans by expanding their territory and leading their ethnic group to victory over rivals. In a sense, the statues are sacred, they are idols; objects of worship. To tear them down is a way of asserting that the religion that they represented no longer has any power, is no longer sacred, simply because the idols that embody it can successfully humiliated.
In 1520, Spanish explorer Hernan Cortes (1485-1547) destroyed every Aztec idol that he could and desecrated the temples. He noticed that it left the Aztecs demoralized and less able to put up a fight.89 So, this leaves the worshipers in a state of confusion in which the previously certain, uniquely real system by which they made sense of the world—and in which they played an integral and positive part—is an under assault. They feel confused because they have got used to this system, and the comforting presence of these statues, and they feel demoralized and anxious. Any significant change can cause this by virtue of elevating anxiety about the unknown.90
This, alongside the symbolism of the system that gives their life meaning being attacked, leads them to feel depressed and looking for new certainties. But what if the certainties offered are nihilistic and tell you that you are inherently evil and should debase and even destroy yourself, never able to be forgiven for your and your ancestors’ sins? This is the ultimate message of the Death Cult that is the Church of Multiculturalism. It is, therefore, no coincidence that it attracts the same psychological types who are attracted to literal suicide cults. Indeed, a Black Lives Matter Suicide Cult, in which young White women kill themselves to repent for their racist sins, would not be beyond the realms of possibility.
Black Lives Matter, “Herstory,” accessed June 20, 2020. ↩︎
See Edward Dutton, “The Return of Heresy,” The National Policy Institute, March 26, 2020, accessed June 20, 2020. ↩︎
Ara Norenzayan and Azim F. Sharif, “The Origin and Evolution of Religious Pro-Sociality,” Science, 322 (2008): 58-62. ↩︎
Edward Dutton, Guy Madison, and Curtis Dunkel, “The Mutant Says in His Heart, ‘There Is No God’: The Rejection of Collective Religiosity Centred Around the Worship of Moral Gods is Associated with High Mutational Load,” Evolutionary Psychological Science, 4 (2018): 233-244. ↩︎
Rüdiger Vaas, “God, Gains and Genes,” in The Biological Evolution of Religious Mind and Behavior, eds. Eckart Voland and Wulf Schiefenhövel (New York: Springer, 2009). ↩︎
Ara Norenzayan and Azim Sharif, “The Origin and Evolution of Religious Pro-Sociality,” Science, 322 (2008): 58-62. ↩︎
Lewis Ray Rambo. Understanding Religious Conversion (New Haven, CT: Yale University Press, 1993). ↩︎
Peter Halama and Mária Lačná, “Personality Change Following Religious Conversion: Perceptions of Converts and their Close Acquaintances, Mental Health, Religion and Culture, 8 (2011): 757-768. ↩︎
Peter Hills, Leslie J. Francis, Michael Argylea, Chris J. Jackson, “Primary Personality Trait Correlates of Religious Practice and Orientation, Personality and Individual Differences, 36 (2004): 61-73. ↩︎
See Dutton, Madison and Dunkel, “The Mutant Says in His Heart, ‘There Is No God,’” op cit.↩︎
Yael Sela, Todd K. Shackelford, and James R. Liddle, “When Religion Makes It Worse: Religiously Motivated Violence as a Sexual Selection Weapon,” in The Attraction of Religion: A New Evolutionary Psychology of Religion, eds. D. Jason Sloane and James A. Van Slyke (London: Bloomsbury, 2015). ↩︎
Frank Salter, On Genetic Interests (New Brunswick, NJ: Transactions, 2006). ↩︎
Ross Hammond and Robert Axelrod, “The Evolution of Ethnocentric Behavior,” Journal of Conflict Resolution 50 (2006): 1-11. ↩︎
Colin Holbrook, Keise Izuma, Choi Deblieck, Daniel M. Fessler, and Marco Iacoboni, “Neuromodulation of Group Prejudice and Religious Belief,” Social Cognitive and Affective Neuroscience, 11 (2016): 387-394. ↩︎
Darren Sherkat, “Sexuality and Religious Commitment in the United States: An Empirical Examination,” Journal for the Scientiﬁc Study of Religion, 41 (2002): 313-323. ↩︎
Edward Dutton and Guy Madison, “Why Do Finnish Men Marry Thai Women but Finnish Women Marry British Men? Cross-National Marriages in a Modern Industrialized Society Exhibit Sex-Dimorphic Sexual Selection According to Primordial Selection Pressures,” Evolutionary Psychological Science, 3 (2017): 1-9. ↩︎
Edward Dutton and M.A. Woodley of Menie. At Our Wits’ End: Why We’re Becoming Less Intelligent and What It Means for the Future (Exeter: Imprint Academic, 2018), Ch. 3. ↩︎
Hammond and Axelrod, “The Evolution of Ethnocentric Behavior,” op cit. ↩︎
Rachel A. Grant and V. Tamara Montrose, “It’s A Man’s World: Mate Guarding and the Evolution of Patriarchy,” Mankind Quarterly 58 (2018): 384-418. ↩︎
Pascal Boyer, Religion Explained: The Evolutionary Origins of Religious Thought (New York: Basic Book, 2001). ↩︎
Marc Galanter. Cults: Faith, Healing and Coercion (Oxford: Oxford University Press, 1999). ↩︎
Dutton, Madison, and Dunkel, “The Mutant Says in His Heart, ‘There Is No God,’” op cit.↩︎
Tony Volk and Jeremy Atkinson, “Is Child Death the Crucible of Human Evolution?” Journal of Social, Evolutionary, and Cultural Psychology, 2 (2008): 103-116. ↩︎
Matthew Sarraf, Michael A. Woodley of Menie, and Colin Feltham, Modernity and Cultural Decline: A Biobehavioral Perspective (Basingstoke, Hants: Palgrave Macmillan, 2019) ↩︎
Dutton, Madison, and Dunkel, “The Mutant Says in His Heart, ‘There Is No God,’” op cit.↩︎
Pippa Catterall. Labour and the Free Churches, 1918-1939: Radicalism, Righteousness and Religion (London: Bloomsbury, 2006), 94. ↩︎
Callum G. Brown Religion and Society in Twentieth Century Britain (London: Routledge, 2006), 92.It’s worth mentioning that 1917 saw publication of first revision of the Scofield Reference Bible, which was deeply influential on the development of evangelical Christianity, apocalyptic Christianity, and Christian-Zionism. ↩
Stanley C. Griffin. A Forgotten Revival: East Anglia and Northeast Scotland, 1921 (Bromley: Day One Publications, 1992). ↩︎
Matthew Backholer. Revival Fires and Awakenings, Thirty-Six Visitations of the Holy Spirit (ByFaith Media, 2009). ↩︎
Andrew Newberg, Eugene G. D’Aquili, and Vince Rause, Why God Won’t Go Away: Brain Science and the Biology of Belief (New York: Ballantine Books, 2002). ↩︎
Richard Dawkins, The God Delusion (London: Bantam Books, 2006), 116. ↩︎
Matt Bradshaw and Christopher G. Ellison, “Do Genetic Factors Influence Religious Life? Findings From a Behavior Genetic Analysis of Twin Siblings, Journal for the Scientific Study of Religion, 47 (2008): 529-544. ↩︎
William James, The Varieties of Religious Experience: A Study in Human Nature (New York: Longmans, Green, and Co., 1902). ↩︎
William Sargent. Battle for the Mind: A Physiology of Conversion and Brainwashing (Cambridge, MA: International Society for Human Knowledge, 1997). ↩︎
See John M. Ingham and Denis Feeney. Psychological Anthropology Reconsidered (Cambridge: Cambridge University Press, 1996). ↩︎
Thomas Hywel Hughes, Revival: The New Psychology of Religious Experience (London: Routledge, 1933). ↩︎
Hills, Francis, Argylea, Jackson, “Primary Personality Trait Correlates of Religious Practice and Orientation,” op cit.↩︎
Cheryl Corcoran, Lilianne Mujica-Parodi, Scott Yale, et al., “Could Stress Cause Psychosis in Individuals Vulnerable to Schizophrenia?” CNS Spectrum, 7 (2002): 33-42. ↩︎
Jo Hodgekins, “Schizotypy and Psychopathology,” in Schizoptypy: New Dimensions, eds. Oliver J. Mason and Gordon Claridge (London: Routledge, 2015), 184. ↩︎
Benjamin Beit-Hallahmi and Michael Argyle, The Social Psychology of Religion (London: Routledge, 1975). ↩︎
Crystal L. Park, Philip H Smith, Sharon Y. Lee, et al., “Positive and Negative Religious/Spiritual Coping and Combat Exposure as Predictors of Posttraumatic Stress and Perceived Growth in Iraq and Afghanistan Veterans, Psychology of Religion and Spirituality, 9 (2017): 13-20. ↩︎
Christopher Soto, Oliver John, Samuel Gosling, and Jeff Potter, “Age Differences in Personality Traits From 10 to 65: Big Five Domains and Facets in a Large Cross-Sectional Sample,” Journal of Personality and Social Psychology, 100 (2011): 330-348. ↩︎
Kathleen Brown, “The History of Women in the United States to 1865,” in Women’s History in Global Perspective, ed. Bonnie G. Smith, (Chicago, IL: University of Illinois Press, 2004), 264. ↩︎
Paul E. Jenkins, Imogen Ducker, Rebecca Gooding, et al., “Anxiety and Depression in a Sample of UK College Students: A Study of Prevalence, Comorbidity, and Quality of Life,” Journal of American College Health (2020) DOI:10.1080/07448481.2019.1709474. ↩︎
Soto, John, Gosling, and Potter, “Age Differences in Personality Traits from 10 to 65,” op cit.↩︎
Hills, Francis, Argylea, Jackson, “Primary Personality Trait Correlates of Religious Practice and Orientation,” op cit.↩︎
Emil Kirkegaard, “Mental Illness and the Left,” Preprint (2020) doi: 10.13140/RG.2.2.25598.33605. ↩︎
Sarraf, Woodley of Menie, and Feltham, Modernity and Cultural Decline, op cit.↩︎
Jerome H. Barkow, “Beneath New Culture is Old Psychology: Gossip and Social Stratification, in The Adapted Mind: Evolutionary Psychology and the Generation of Culture, eds. Jerome H. Barkow, John Tooby, and Leda Cosmides (Oxford: Oxford University Press, 1992). ↩︎
Michael Bang Petersen and Lasse Laustsen, “Upper-Body Strength and Political Egalitarianism: Twelve Conceptual Replications,” Political Psychology, (2018). DOI: 10.1111/pops.12505. ↩︎
Timothy Tennant, Theology in the Context of World Christianity (Zondervan, 2004), 93. ↩︎
See Alain de Benoist, On Being a Pagan (Atlanta, GA: Ultra, 2004). ↩︎
See David Buss. The Evolution of Desire: Strategies of Human Mating (New York: Basic Books, 1989). ↩︎
Menelaos Apostolou, Sexual Selection Under Parental Choice: The Evolution of Human Mating Behavior (Hove, UK: Psychology Press, 2014). ↩︎
Pippa Norris, “Mobilising the ‘Women’s Vote’: The Gender Generation Gap in Voting Behaviour,” Parliamentary Affairs, 49 (1996): 333-342. ↩︎
Jim Goad. The New Church Ladies: The Extremely Uptight World of Social Justice (Stone Mountain, GA: Obnoxious Books, 2017). ↩︎
Ronald W. Johnson and Joan MacDonnell, “The Relationship Between Conformity and Male and Female Attitudes toward Women,” Journal of Social Psychology, 1 (1974): 155-156. ↩︎
See: Noah Carl, Can Intelligence Explain the Overrepresentation of Liberals and Leftists in American Academia?” Intelligence, 58 (2015): 181-193. ↩︎
James McKenzie, Mahdad Taghavi-Khonsary, Gary Tindell, “Neuroticism and Academic Achievement: The Furneaux Factor as a Measure of Academic Rigor,” Personality and Individual Differences, 29 (2000): 3-11. ↩︎
Hills, Francis, Argyle, and Jackson, “Primary Personality Trait Correlates of Religious Practice and Orientation,” op cit.↩︎
Andrew Cunningham and Ole Peter Grell, The Four Horsemen of the Apocalypse: Religion, War, Famine and Death in Reformation Europe (Cambridge: Cambridge University Press, 2000), 15. ↩︎
Lee Palmer Wandel. Voracious Idols and Violent Hands: Iconoclasm in Reformation Zurich, Strasbourg, and Basel (Cambridge: Cambridge University Press, 1999), 14. ↩︎
Bridget Heal, “Visual and Material Culture,” in The Oxford Handbook of the Protestant Reformations, ed. Ulinka Rublack (Oxford: Oxford University Press, 2017), 603. ↩︎
See Michael A. Woodley of Menie, Matthew A. Sarraf, Radomir N. Pestow, and Heitor B. F. Fernandes, “Social Epistasis Amplifies the Fitness Costs of Deleterious Mutations, Engendering Rapid Fitness Decline Among Modernized Populations,” Evolutionary Psychological Science, 3 (2017): 181-191; and John Calhoun, “Death Squared: The Explosive Growth and Demise of a Mouse Population,” Proceedings of the Royal Society of Medicine, 66 (1973): 80-88. ↩︎
Julie Spraggon, Puritan Iconoclasm During the English Civil War (Woodbridge, Suffolk, The Boydell Press, 2003), 4. ↩︎
T.E. Joiner, “Contagious Depression: Existence, Specificity to Depressed Symptoms, and the Role of Reassurance Seeking,” Journal of Personal and Social Psychology 67 (1994): 287-296. ↩︎
M. A. Woodley of Menie, M. Sarraf, R. Pestow and H. Fernandes, H. Social Epistasis Amplifies the Fitness Costs of Deleterious Mutations, Engendering Rapid Fitness Decline Among Modernized Populations. Evolutionary Psychological Science, 3 (2017): 181-191. ↩︎
Damon Centola, Joshua Becker, Devon Brackbill, Andrea Baronchelli, “Experimental Evidence for Tipping Points in Social Convention, Science, 360 (2018): 1116-1119. ↩︎
K. MacDonald. Effortful Control, Explicit Processing, and the Regulation of Human Evolved Predispositions. Psychological Review, 11 (2008): 1012-1031. ↩︎
M.A. Woodley of Menie, S. Kanazawa, J. Pallesen, and M. Sarraf. Paternal Age Is Negatively Associated With Religious Behavior in a Post-60s But Not a Pre-60s US Birth Cohort: Testing a Prediction From the Social Epistasis Amplification Model. Journal of Religion and Health, (2020). doi: 10.1007/s10943-020-00987-9 ↩︎
Victor Davis Hanson. Carnage and Culture: Landmark Battles in the Rise to Western Power (New York: Knopf Doubleday, 2007), 175. ↩︎
Ara Norenzayan and Azim F. Shariff, “The Origin and Evolution of Religious Pro-Sociality, Science, 322 (2008): 58-62. ↩︎
Tonight (June 13, 2020) on Unconscious Cinema, Mark Brahmin, Richard Spencer and Tyler Hamilton undergo David Lynch’s 2001 surreal neo-noir masterpiece “Mulholland Drive”. Tune onto the NPI/Radix channel at 7…
Tonight (June 13, 2020) on Unconscious Cinema, Mark Brahmin, Richard Spencer and Tyler Hamilton undergo David Lynch’s 2001 surreal neo-noir masterpiece “Mulholland Drive”. Tune onto the NPI/Radix channel at 7 PM MT for the premiere.
Nostalgia is the great opium den of Nationalist circles where many bright and energetic minds in dissident politics go to escape modernity and embark on a quest of contemplation and…
Nostalgia is the great opium den of Nationalist circles where many bright and energetic minds in dissident politics go to escape modernity and embark on a quest of contemplation and yearning for what “could have been”. Is this something that can be fully separated from radicals in our movement? Maybe not completely, however, just like the addict in the opium den, so too, are nationalists being consumed in reverie over any time period that they never lived in, and in place of progression is a great wheat field image induced stagnation that breeds depression and resentment.
Third position ideas do require reflection on our past, which can justifiably create immense admiration, but if only for the purpose of moving forward. Jewish Filmmaker Woody Allen, seems to understand the negative effects of nostalgia and seemingly gifts us with his 2011 film, Midnight In Paris. A film that displays how this trance-like state of yearning for the past can seriously complicate your present. The only problem is Allen, I feel, is speaking to a very specific audience and that audience is us. Thus, he is careful to not encourage us too much and, as you will read below, I believe he has a more nefarious purpose for this messaging.
OVERVIEW OF MIDNIGHT IN PARIS
Midnight in Paris, written and directed by Woody Allen, is a quirky tale of a screenwriter seemingly at an impasse. Gil Pender (Owen Wilson), is vacationing in Paris with his fiancee, Inez (Rachel McAdams) and her parents John and Helen. As we can see right off the bat, Gil and Inez couldn’t be more different than one another. Gil is very lackadaisical while Inez is explicitly high maintenance and intense. Inez’s parents have nothing but disdain for Gil and his ostensibly aloof and unserious personality. Gil is almost finished with his first novel about a man working in a nostalgia shop. Inez is not impressed or encouraging with this novel and wishes he would stick to screenwriting due to to his success in Hollywood. Inez is also annoyed at Gils’ insistence that they should live in Paris indefinitely due to his nostalgic euphoria over the Paris of the 1920’s.
Paul, who is a friend of Inez, and his wife happen to be in Paris at the same time as them. She admits to Gil she had a “crush” on Paul in college to which a clearly jealous Gil describes him as “Pedantic” and “Pseudo-intellectual”. Inez is clearly infatuated with Paul while Gil cannot stand him. Paul is a very dapper man who speaks with confidence and with every chance he gets, he tries to be the smartest man in the room. Even when he is contradicted by a tour guide about the artist Rodin and his tryst with his wife and mistress, Paul will not relent and keeps insisting he is right (and as the viewer can find out if they look into the life of Rodin, the tour guide was correct).
Gil and Inez have a night of drinking with Paul and his wife until Gil opts for a walk around the city of Paris alone to take the city it all in while Inez leaves with Paul and his wife in a taxi. Gil stops on his walk to figure out where he is exactly and as soon as the clock strikes midnight, a 1920’s vehicle pulls up in front of Gil. The passengers, also dressed from the 20’s, invite him to join them. It is at this point Gil is transported back in time to what he sees as the Golden Age of Paris. The 1920’s. This allows for an entertaining list of famous characters from the time to enter the plot such as Ernest Hemingway, Salvador Dali, Luis Bunuel, Cole Porter, F. Scott Fitzgerald, and more.
Every night Gil transports himself back in time to meet all these artistic giants of the 20th century while his wife spends her time with Paul and, supposedly, his wife. After Hemingway brings Gil to Gertrude Stein’s flat so that he may have his novel analyzed, he meets Adriana (Marianne Cotillard). They have an instant connection and Gil becomes conflicted with this new flame that he has in the past and his current fiancee.
After visiting an Antique vendor in the present day, he finds Adriana’s diary where she has written a passage about her love for Gil. This encourages him to go back in time once more so that they may communicate their feelings for one another. They do so,and as they kiss at midnight, a horse drawn carriage pulls up in front of them and a well dressed couple invites them in. They are then transported to the 1890’s which is the true Golden Age, according to Adriana. After she is offered a job to make costumes for the theater, she decides to stay but Gil cannot. He realizes that everybody is bored with the age in which they live and they won’t find their meaning by going back. He decides the present is where he should remain and they choose to part.
Once in the present, Gil realizes Inez may be cheating on him with Paul (a discovery made by Hemingway after he reads Gil’s novel; Gertrude Stein then relates to Gil that Hemingway could not believe the protagonist did not see his fiancee was having an affair right before his eyes with “the pedantic one”) and when he confronts her, she admits to doing so but that he needs to just “get over it”. Gil seems rather pleased and takes this moment to tell her he will stay in Paris and they are not right for one another. In the end, we see Gil walking, yet again, through the city of Paris and at midnight he bumps into a young beautiful antique vendor he met earlier in the film. They walk off together through the streets, in the rain, which is where Gil always felt happiest.
WOODY ALLEN & THE ARYAN
What does this film mean, and more importantly, what does it mean for nationalists? In a way, Allen is giving an honest critique of reactionary thought. Not living in the now and spending ones time only in the past can produce untold unhappiness in the present. Gil is frustrated with how he is presently living. He dreams of a before time when to him everything was great. We see this many a time in politics. For a typical Republican, perhaps it’s America in the 50’s. To some 1930s Europe. To others medieval times and there are even those that believe that in the days of cavemen things were far more ideal. Which ever time one finds themselves pining for, Allen is telling the viewer that it is the present we should be focused in but how exactly is he portraying the present?
The film opens with a series of static shots that appear almost like paintings to display the very best of Paris. Throughout the film, the city is always ever present as another character in the story. While indeed very inspiring and breathtaking, it is obvious Woody Allen has only picked very select parts of the city. What we know of Paris today is that it is a shell of its former self. Even in 2011, during the films release, migrant hell holes burrowed their way into the city along with the trash that covers the streets. Culture in Paris is waning and the very best parts of the city are only preserved for the sake of tourism and not for the French soul. I doubt Allen is ignorant to any this. Quite the opposite. I believe this was a calculated decision on his part to ensure that we don’t spend much time in the past but to also accept our present as being more than sufficient, therefore we have no need to look to our future. As Nationalists, we are inspired by our past which Allen is more than aware, and as I’ve stated before we take elements from our Golden Age (whenever that may be) so that we may apply it to our lives in order to create a different future than the one that has been currently decided for us. Allen is careful to not encourage us too much. He wants you to stay forever in the present and to imprison your passion within the confines of a “this is good enough” type of attitude.
How do we know Allen is speaking to us? Some subtle clues in his body of work, as well as Midnight in Paris specifically, give us an indication of who he is speaking to. One of the ways we can find these clues is through name recognition which you can learn through the work of Mark Brahmin and his work in Jewish Esoteric Moralization also known as JEM. Many Jewish filmmakers pick very specific names in order to indicate who is an “Aryan” and who is a “Jew”. Gil can be translated to a few different meanings. Foolish, simpleton, and happy (which can hint at a happiness out of ignorance) are among those meanings which makes sense when you view this blonde and blue eyed character in the film. JEM often portrays the Aryan figure as gullible and generally oblivious.
It’s not that Gil is an ignorant man by any means it is more that he is a bit unaware of his surroundings and can be easily manipulated. Two women in his life that are Jewish signifiers, Inez (Who’s father is a Jewish figure named John who is also a neocon) and Adriana (meaning black, which is a Jewish signifier), merely have Gil around for their temporary entertainment. Adriana, for example, writes in her diary that her reasons for loving Gil are that he is “naive and unassuming”. Paul Bates, being short for Bartholomew which is a Jewish signifier, even cuckolds Gil. The Jewish figure steals the Aryans woman away from him.
While there are several symbols and other names that we can delve into, the point is that Allen is giving, in my opinion, a direct message to the “goy”. Jews are very fearful of an inspired Aryan people which may lead to uprisings as we have seen in the past. Since film is possibly the most versatile art form in history, it would behoove one such as Woody Allen to not only entertain his audience but to also influence them in a way that he feels benefits him through subversive means.
Nostalgia, while being quite natural, can be a trap. Gil experienced this well enough. While its aroma can be alluring, it has been the great motivator of inaction among Nationalists currently. I cannot emphasize enough that we can, and should, look to days gone by to find inspiration and ideas that we can use or even update to create a future. But A movement must have vision. Vision requires forward thinking. There is no return to tradition and Nostalgia is by no means meant to be our end goal.
Midnight in Paris interested me because on one hand Woody Allen is acting as if he is giving us good advice on this matter. On the other hand, making sure we are stopped in our tracks. This is one of many ways our opposition tries to control us. The film is well done, entertaining, and quite funny. With that being said, Allen wishes to make you feel like you are progressing while in reality keeping you in a perpetual hamster wheel. It is all too Caducean. We need to spot this effect in every aspect of our lives. We need to break free of not only the prison our opposition has created for us but the one that we, as nationalists, construct for ourselves. Move forward. Not backward.
On February 27, 2020, the investigative journalist Kevin Coogan was pronounced deceased. While one may assume his clandestine existence would merit equally subdued documentation, his death was met with an…
On February 27, 2020, the investigative journalist Kevin Coogan was pronounced deceased. While one may assume his clandestine existence would merit equally subdued documentation, his death was met with an outpour within the marxist community, providing competing levels of intrigue against his early work on the ‘post-war fascist international’. Prior to 2020, he was known near exclusively by a sole biography on Francis Parker Yockey, Dreamer of the Day, and any conspiracy of the following sort would have been considered gauche. Almost immediately after his passing The New York Times released a laudatory obituary of the man. Their hosting memoirs from figures like Uma Zykofsky – a Deputy Director for the State of California – shows that we can only imagine the journalist’s shadow activities.
Of course the rabbit hole goes further than high-ranking civil servants; ‘The Unrepentant Marxist’, a communist blog presenting itself as an obscure underdog yet somehow racking up six million views, exploded with activity following the death. The blog’s author Louis Proyect has dedicated an article to the Irishman’s activism, crediting his friendship with Noel Ignatiev and Kevin to his time in the neo-trotskyite movement, likening the trio to red ‘vanguard’ soldiers (yes – the department head of Harvard University, Ignatiev). It would be a claudicate task to have fabricated such articles, in short order, and following a death which most of his readership are still completely unaware of. Likewise, there has been a simultaneous outpouring of data on other websites within the span of several days with their own regales of Kevin. Could it be that these surface level outré blogs are merely a cover for a ring of neo-marxists? Color me shocked.
It appears that before writing his 2019 hit-piece on Arktos media ‘Lost Imperium’, the self-avowed journalist had been racking up quite the portfolio of work. Although Dreamer of The Day includes passing mention of Coogan’s work with journals such as Mother Jones (surprisingly, a co-author of perhaps their most infamous issue on white-nationalism, see ‘Europe’s New Fascists’), it was not until a month ago that a complete list of his works was released. Just as suspicious as the geocities websites and underground blogs one must navigate in order to make sense of this prolific author’s work, there is far more than initially meets the eye. ‘Beyond The Fringe Politics’ lists 34 works that were either independently pursued or co-authored in his free time, most of which are anti-rightist and suggestively intelligence based. Much how the UK magazine titled Lobster, which hosted Coogan’s work twenty years prior to his latest attack, is under a buried geocities style webpage described as a ‘journal of parapolitics, intelligence and state research’.
So what are we to make of Coogan’s recently veiled attack (if we are to borrow a phrase of his) on Bolton? It appears that just as much camouflage was employed in the Irishman’s personal life as in his faux objective reporting; Dreamer of the Day being popularized within the communities he investigated for the ADL and SPLC. Irrespective to whether or not this was intentional, it would come as no surprise that such documentary and commercial hype was an asset for like organizations. As we will come to expose, Coogan continued affiliation with multiple left-hand-path groups which he attempted to dissociate himself with for professional reasons – on the surface, ostensibly ‘journalism’, which was a cover for perhaps his own homebrewed espionage. Without a doubt, he had made himself familiar with Fascist Odyssey and had been following Bolton and Arktos for years in the shadows.
In fact, it was about twenty years prior when he published his initial attack on the Kiwi; the final Appendix of Yockey’s initial biography titled, ‘Francis Parker Yockey and the Devil’, attempts to associate itself with pop-occult figures such as Varg Vikernes and Michael Moynihan, in what appears to be a smoke screen for its greater vitriol toward Kerry Bolton. Such attempts to sway the reader’s attention to Moynihan’s affiliation with the Church of Satan, tandem the near farcical threat of ‘Black Nazi Metal’ rock bands, are suspect; Coogan himself had maintained contact with many off-color groups during his work with the ADL, including the rings of satanism. With his passing it is now widely available that the Irishman claimed to have been abused as a youth in the cult of Lyndon LaRouche, head of the NCLC (National Caucus of Labor Committees), of which The New York Times obituary attests Coogan’s membership of. Proyect’s memorial of the biographer also claims that by happenstance he was an abuse victim of the cult as well, and that they managed to stumble upon one another via blog comments.
An awfully convenient circumstance., given that Proyect claims his work of LaRouche was intended to be performed marxist qua marxist until Coogan contacted him anonymously to suggest otherwise. Irrespective to his appearance as capable viz. an association with Noel Ignatiev, said testimony gives an appearance of the tail wagging the dog. According to Proyect, Coogan had pseudonymously nudged him with a hundred plus comments on his cult articles until revealing his true name – claiming that he had been using a handle to protect himself from LaRouche’s goons. Begging the question as to why, if such a group was a reckoned power decades past, that the Irishman used his real name in 1999 only to change so in 2017?
Given that both men set out to publish joint works on LaRouche following their acquaintance, now claiming the cult leader should be rebranded as an ‘American fascist’, we can substantiate that ‘The Unrepentant Marxist’ is not simply a cut-out job to discredit Coogan. Of course, The New York Times obituary asserts that the journalist was interested in far-left causes during his youth, and it appears that in circles outside of ‘The Unrepentant Marxist’ he maintained the alibi as being coaxed into abuse. However, he admits on Proyect’s website that he infiltrated the LaRouche cult intentionally under the auspice of holding marxian views. Stating, “I told them that I was in Columbia SDS in the sixties and used to go to his lectures – a total lie. I also told them that I read ‘Dialectical Economics: An Introduction to Marxist Political Economy’, which was only a [an additional] white lie…” More than several articles compiling an analysis of the cult were under his pseudonymous authorship, and only revealed until after his death according to the trotskyite editor (now running cover for his online buddy).
Appearing on the surface as a kind of self-aggrandizing attempt to imitate the espionage of his fascist competitors, though, this brings a whole new light to the journalist’s life. Following the distribution of Bolton’s work as a counter to the anti-fascist, a slew of critical insider reviews surfaced. Two of those critical on Dreamer authored by self-proclaimed [unwitting] informants to Coogan (one now redacted). If it were not for the SPLC and ADL substantiating claims that the Irishman had cooperated with them, and a simultaneous leak of correspondence proving his connection with Adam Parfrey, I would have not included mention of the following (now redacted) Amazon review: it appears that one of the sources for his biography had accused the journalist of working with David Horowitz, the ADL, and plagiarizing much of Parfrey’s work on researching Yockey (which was allegedly compiled over a lengthy period of time by the anarcho-satanist crowd after Yockey’s death in 1960).
This would explain the immense citations by Coogan which have long been the source of twisted faces attempting to reason how one man could be so voluminous. Many of which would have required travel to exotic countries, tracking down personal contacts of Yockey which are either impossible to find or dead. As asserted in the article ‘Lost Imperium’, the journalist continues to credit himself as the originator. Of course, his later mention of meeting Huxley-Blythe after the work was published begs questions as to how he would pull off meeting a fascist after exposing himself as an ADL crony who manipulated Willis Carto and H. Keith Thompson’s inner circle, likewise, maintaining friendships with conflicting occult groups worldwide seen as international terrorists. Something smells awry.
A light bulb went off in my head when reading the now redacted testimony – Dreamer mentions Adam Parfrey in passing, after attempting to affiliate him with the Church of Satan and fascist movements as a snide dismissal. In anachronistic fashion, the work’s extensive name-dropping which limited the author from listing all discussed figures in its index just so happens to relegate a space for Parfrey. Out of the hundreds of names which may have drawn attention, Coogan allows a modest corner in the glossary of his text. It is interesting, then, that a significant portion of his breath was spent claiming throughout the biography that movements like American anarchy and satanism began archiving Yockey’s work – at one point suggesting a connection between Keith Stimely and Feral House. Of course, these anonymous parties were never given joint credit in researching the text.
Counter-Currents Publishing (which has come to the defense of Bolton’s works) hosted a memorial to Adam Parfrey following his death. The vigil’s author Margot (same as the unwitting informant) asserts that Adam was, in fact, a satanist. But my concern is more than throwing about quips on one’s risqué faith; we can now uncover a nexus between the anarcho-satanist publisher Feral House (Parfrey’s), Autonomedia (anarcho-marxist publisher of Dreamer), Coogan’s attempts to dissociate from the occult vis-à-vis LaRouche, and the many red-herrings of his text claiming a vanilla lifestyle. Much how his surface level anti-bolshevism in Dreamer and ‘Lost Imperium’ are exposed as phony upon Proyect’s testimony, the same goes for his attempts to slash and burn affiliations with prior circles he investigated.
It appears that the pseudonymous informant of ‘Margot’ – whose review has not yet been redacted – is also behind the blog ‘Margot Metroland’ documenting Adam Parfrey’s life (mirrored by Counter-Currents). Through ‘Remembering Adam Parfrey’, we finally get a written testimony mirrored on two sites by an author under the same handle, stating that Coogan was given the information to compile Yockey’s biography. We can confidently assume this is the same figure: the East Coast flagship partner of Counter-Currents which Antifa went through many gyrations to find. Meaning that, if the Celt had been surveilling her in the nineties, long before the journal’s existence, he was in deep.
The informant’s redacted testimony on Coogan also claims that he maintained contact with the Horowitz family. Specifically David Horowitz, the Jewish radio show host who has waffled between pro and anti-Israeli conspiracy theories over the years in similar fashion to the froth drummed up by Turning Point USA. Which is fascinating for that following the death of Adam Parfrey, an anarcho-satanist figure ‘Mitch Horowitz’, performed an interview celebrating the life of his satanist peer. See, ‘Mitch Horowitz on the Power of Positive (and Satanic) Thinking’. As we display in a later source, private emails between a head author of Feral House to Coogan prove that Dave Horowitz had taken a liking to the Celt. In fact, Dave Emory appears to have spoken on radio shows within the same circle as Horowitz to puff up Coogan’s theory about red-Nazis. Specifically a show going by the name ‘Something’s Happening’, in which Parfrey’s research was overlooked to discuss more derisory theories about the Bush family as Marxian red-fascists.
As if center-politic did not already dismiss Jewish fealty as a contrived rouse! Let me guess – the secret is they are actually alien-lizard fascists pretending to be Jews in order to run cover for ‘Q’? Ah, that makes much more sense than financial elite! In all seriousness, there is an eerie similarity between Emory’s Bush shenanigans and those of Coogan on LaRouche; in another ‘Unrepentant Marxist’ publication, ‘Lyndon LaRouche (1922-2019): a political assessment’, he attempts to implicate Roger Stone and Trump in the occult. Although there may be a relation between Occidental Dissent’s recent expose on Stone’s ties to Weev (suspected quadruple-agent-double-0-Yid, Alan Auernheimer), this is a far cry from such parallelomania. Even hosting a website, ‘LaRouche Planet’, where it is argued that the man was weaving layered false dilemma conspiracies about 9/11 as cover for the Saudi’s (the legitimate attackers he purports the Frenchman is aligned with). Is your head spinning yet?
We may also substantiate leaked emails documented on Wiki’s ‘Talk:Feral House’ and Mail-Archive, that there had been a dispute between Kevin and Adam. The journalist now using a non-sequitur to accuse Feral House of being pro-Nazi for its satanic bent. If anything, this appears to be a flailing attempt by Coogan to cut ties with a former asset. Is he schizophrenic, manipulative, or a self-aggrandizing journalist? At this point God only knows but we can infer that Uma Zykofsky’s (State Deputy Director) glowing words on his amicable nature overlook a much darker side. By way of combing through the email chain of Feral House author Alex Constantine (attacked by a Coogan supporter and Wiki contributor looking to antagonize his defensive position), we see that Coogan and Parfrey had collaborated on other works in partnership: specifically, Gods of the Blood: The Pagan Revival and White Separatism, as well as Black Sun: Aryan Cults, Esoteric Nazism and the Politics of Identity. In Black Sun, Goodricke (who wrote the forward to Coogan’s Dreamer) cites Moynihan’s response to the Irishman’s inflammatory attacks. It is tremendously important to note, then, that the sole message which Wikipedia chose to redact was the one they acknowledge as unequivocally noting Coogan’s thievery. We have been able to retrieve the email transcript from Mail-Archive, signed ‘AC’ [Alex Constantine]. Constantine verbatim accuses Kevin Coogan of plagiarism in a ‘cc’ message to Dave Emory.
Likewise, Emory, the journalist partially responsible for the promotion of Dreamer (implicated in the argument between Constantine and the anonymous Wiki author, Proyect’s documentation of obscure ties between Coogan and anarchist publications viz. Emory’s introducing him through additional puff-jobs in the Anarchist Maximum Rock magazine) leaves his condolences for The New York Times obituary among other international names. “It was my privilege and pleasure to have interviewed Kevin on many occasions…” Again – could it be that many superficial activist and outré circles are merely cut-outs for intelligence research? I rest my case.
His appendix is just as dismissive as his latter essay ‘Lost Imperium? Yockey: 20 Years Later’. “A small trove of writings by Yockey recently surfaced halfway around the world… in a pamphlet entitled Varange… by Kerry Bolton, a New Zealand-based rightist and self-proclaimed Satanist.” Later writing that the Kiwi’s focus on James Madole – a mainstay whipping boy of Coogan’s biography – is deserving of condemnation. It may appear intentioned on the surface, but given the Irishman’s approach to besmirching a competing biography, often on the basis of its sheer presence interrupting his own limelight, such claims must be questioned. Of course, given the leaked information on Coogan’s affiliation with Noel Ignatiev, and his choosing the self-titled ‘anarchist post-structuralist’ publishing house dawning a Marxist red star to distribute his work, methinks this ‘investigative journalist’ was more ideologue than literary servant.
Shortly before Kevin’s death, ‘Lost Imperium’ brought much more evidence to the fore of his suspect activities. It seems that the major purpose of the article was to be a hit-piece, but why in Lobster Magazine? One can only imagine that if it were his intention to bring such inflammatory disputes public, he would have performed such beyond the confines of a buried geocities website dedicated to ‘parapolitical intelligence research’. Though, it is not my intention here to claim we wholly know the motives behind its chief editor, Robin Ramsay, who is the figure responsible for deeming the journal’s purpose as ‘state research’. We can say, however, that there is a consistent thread to their interests; much of his earlier work has been on promoting the UK’s now far-left Labour Party, under the auspice of warning against their swing to extremism as a bad PR move. See The Rise of New Labour and Smear! Wilson and the Secret State. It makes sense, then, that they would have endorsed Dreamer of the Day’s mission to paint the red-scare as an American-fascist operation (see the ‘red swastika’ on the cover, which is a chapter title within and also a favorite saying of the author).
Coogan’s main gripe, which Lobster endorses in Issue 78, is that Bolton disrupted his own monolithic presence as the sole biographer on Yockey. See, “Bolton’s need to cast Yockey in the best possible light makes his Yockey needlessly dull at times… it is first worth noting that there are no breathtaking surprises in Bolton’s study for readers of Dreamer.” Often sinking to the level of trite quips to discredit the Kiwi – in response to his competitor retrieving further documentation on the fascist spy from Willis Carto he writes, “It is possible that Carto’s archive might hold a historical nugget or two. However when I interviewed Carto – and in the two decades that followed Dreamer – he had every opportunity to contribute new revelations about Yockey but failed to do so.” Further, “Large sections of Yockey: A Fascist Odyssey can even be read as a series of extended footnotes to my Dreamer of the Day.”
The Irishman’s accusation of a failed competitor are reflective of his own inability. If he truly were the man who compiled decades’ worth of research, would he not be content with Bolton’s surfacing of new data on Yockey? This is downplayed in his analysis of the text; “Bolton also remains as mystified as I… Nor can Bolton make sense…” Perhaps there still exist hard boiled mysteries to Yockey’s life. As in the case of ‘Alexander Scharf’ – the ostensibly Jewish double-agent whose intentions for the lawyer are still unclear. But Coogan’s remarks are unwarranted, so much as Bolton clarifies spots where his haphazardness falls short. I.e., Dreamer’s claims that there was no way of substantiating where William Wernecke’s conflict with the Coyne family (tandem Alice Yockey) originated were recently clarified by the Ernie Lazar FBI files. Equally, Coogan’s attempts to substantiate claims of his subject being born of a different father (and a crypto Jew at that!) were refuted by Margot.
Another strange coincidence worth noting is the attempt to associate Keith Stimely with Feral House. By way of Alex Constantine’s private conversation, we can see that Coogan discredited his peer via Emory’s appearance on ‘Something’s Happening’. Why would he do this? Dreamer seems to emphasize the parallel researcher’s existence on the opposite coast of the country (perhaps as alibi), but alas, there is a catch. Feral House was on the West Coast with Coogan during his biographical work, likewise, Autonomedia operates out of Brooklyn, and Coogan had claimed to have traveled all over Europe tracing down political war criminals in hiding. So he was the true itinerant.
Their simultaneous discovery of watershed FBI files is portrayed simply as a miracle. Of course, he dismisses any work the peer may have accomplished, “As far as I can determine, he [Keith] never wrote a single page of his proposed Yockey biography.” One thing is for certain: speaking for the dead is far easier than the living. Alex Constantine put up a fight for his publisher’s reputation given that his party was still breathing. It appears that the attempt to play off any affiliation with Stimely was executed when Parfrey’s crew was hot on Coogan’s tail. Given Stimely’s affiliation with Yockey’s closest friends, many of whom were the same international figures cited in Dreamer, and the off-handedness with which the Celt includes Thompson and sundry in the Feral House patois to avoid peer-credits, perhaps there was at least ‘a single page’. If Coogan allegedly accessed the FBI files at the same time as Keith in the eighties, with Margot being surveilled in the mid-nineties, we find a much different picture than an ad hoc researcher whipping 700 pages out of thin air.
If anything, the manic flailing of this ‘journalist’ should not be interpreted as a series of disjunctive breakdowns. Why the connection to California’s State Department, grooming of Proyect’s Trotskyite circle, clandestine research propping up Anarchist journals, friendships with Harvard department heads, ‘intelligence research’, and the astroturfing of mania around Nazi-Satanist shock-jock? Narcissism driving authors into loose cannon profligacy is nothing new, but Coogan was no amateur. His work remains well documented on the SPLC website, and his cooperation with the ADL and FBI on Dreamer is telling. Even more so are his attempts to inveigle Bolton – one minute claiming that his competitor’s writing hosts a foul ‘stench’, the next attempting to flatter by way of supporting the religious theories of Yockey’s past, then claiming that Yockey’s legacy was tarnished by Bolton’s unnecessary affiliating of the spy with anti-Semitism. These are merely slash and burn tactics; Coogan’s closing of ‘Lost Imperium’, claiming that Bolton is a Russian-Commie apologist while simultaneously propping up crypto-Marxist groups via Ignatiev, are perfectly mirrored to his circular accusations of LaRouche and Parfrey.
Irrespective to whether Coogan was mistreated by LaRouche, he infiltrated the organization by way of lying; Parfrey and Sundry appear to have been charmed by the man early on, only later to be discarded; ‘Margot’ attests to the fact that Coogan presented himself dishonestly when courting Yockey’s remaining contacts, only later to create a far-Left interpretation of the lawyer; Proyect found himself in cahoots with the alleged Bolshevist author, then later having his work directed into a patchwork theory wherein LaRouche was deemed a fascist; finally, the consummate work of the journalist’s latter years intended to follow up to Dreamer (a multi-volume tome on Marx) has been left in the hands of Proyect as the Irishman’s final wish to paint Marx as a quasi-fascist. If I may paraphrase a man of greater poetic ability, the use of artifice inevitably leads to one’s downfall… “It almost always happens that he who uses it to cover one spot uncovers himself in another.”
 Uma Zykofsky et al., ‘Kevin J. Coogan Condolences’, (The New York Times, 2020), https://www.legacy.com/guestbooks/nytimes/kevin-j-coogan-condolences/195708582?cid=full
 ‘Uma K. Zykofsky’, (WAW, 2017), https://waw2017.sched.com/speaker/umak.zykofsky.
 Louis Proyect, ‘Homage to Kevin Coogan’, (The Unrepentant Marxist, 2020), https://louisproyect.org/2020/03/17/homage-to-kevin-coogan/.
 See cover of Kevin Coogan, Dreamer of the Day, (Autonomedia, 1999).
 Martin A. Lee and Kevin Coogan, ‘Killers on the Right’, (Mother Jones Magazine, May 1987), p. 40.
 ‘Kevin Coogan: A Bibliography’, (Beyond the Fringe Politics, 2020). https://beyondthefringepolitics.com/2020/03/08/kevin-coogan-a-bibliography/.
 See Issues 39 and 78 of Lobster. Issue 78 is available in pdf format, but other which are archived can only be retrieved by way of an account.
 Kevin Coogan, Dreamer of the Day, (Autonomedia, 1999), p. 67. He refers to Yockey as carrying out a ‘veiled attack on Georgetown University’ by defending Haushofer.
 Jason Luv, ‘Mitch Horowitz on the Power of Positive (and Satanic) Thinking’, (UltraCulture, ca. 2018), https://ultraculture.org/blog/2018/05/14/mitch-horowitz/.
 Jim DiEugenio and Dave Emory, ‘Contextual Foundation of the Jim DiEugenio Interviews’, (Spitfire, 2019), spitfirelist.com/for-the-record/ftr-1058-ftr-1059-and-ftr-1060-the-christian-west-parts-1-2-and-3-contextual-foundation-of-the-jim-dieugenio-interviews/.
 Kevin Coogan, ‘Lyndon LaRouche (1922-2019): a political assessment’, (The Unrepentant Marxist, 2019), https://louisproyect.org/category/larouche/.
 Hunter Wallace, ‘Daily Stormer: The Vetting of Weev’, (Occidental Dissent, 2019), www.occidentaldissent.com/2019/09/12/daily-stormer-the-vetting-of-weev/.
 Kevin Coogan, ‘Cult/NineEleven’, (LaRouche Planet, 2010), laroucheplanet.info/pmwiki/pmwiki.php?n=Cult.NineEleven.
 Kerry Bolton and Tomislav Sunic, Yockey: a Fascist Odyssey, (London: Arktos Media, 2018), pp. 15-16. In Counter-Currents Podcast Episode 194, op. cit., Bolton points out that new data was from the Ernie Lazar files.
Dreamer, op cit., p. 49. Coogan appears to entertain Madole’s early theory that Yockey was part Jewish. Madole later rescinded such vitriol, although the platforming of such an idea mars the biography’s objective standing.
 Amazon, op. cit., see Margot’s documenting census and draft records to prove that Yockey’s father was not born in 1886, but rather 1883.
 See Kevin Coogan, ‘Skinhead Leo Felton Plots Boston Bombing’, (SPLC, 2001), https://www.splcenter.org/fighting-hate/intelligence-report/2001/skinhead-leo-felton-plots-boston-bombing. Also see Martin A. Lee’s mention of Coogan in, ‘John William King Quotes Francis Parker Yockey in Statement About Hate Crime, (SPLC, 2000), https://www.splcenter.org/fighting-hate/intelligence-report/2000/john-william-king-quotes-francis-parker-yockey-statement-about-hate-crime.
When “Karen” asks to speak to your manager, she is really lashing out at the declining standards of decency, respect, and politeness in multicultural society. She is thus expressing anxiety…
When “Karen” asks to speak to your manager, she is really lashing out at the declining standards of decency, respect, and politeness in multicultural society. She is thus expressing anxiety over is her inability to escape from manifestations of liberalism in decline. “Karen moments” ought to be understood as microcosms of psychological White Flight. They represent the petty refusal of the White woman to accept the consequences of a bargain that she consciously made.
As racialists and Third Positionists, we understand that different races are, on aggregate, not adapted nor capable of adapting to living alongside each other and by each other’s cultural standards within a pluralist assimilation. Time and again, we demonstrate that such arrangements are not sustainable and lead to unhappiness and the degeneration of the entire society. A racialist is therefore more—not less—inclined towards true empathy and understanding when non-Whites fail to conform to the cultural standards of White society, just as a racialist understands why a White person may be incapable of conforming to the cultural standards of any non-White society. Consequently, somebody who has fully internalized their racialism is less likely to lash out or experience a “Karen moment” than somebody who has been deracinated and atomized by their own liberal ontology.
What is a Karen then? A Karen is just a female “racist liberal.”
The particular manifestation of liberalism in decline that the Karen takes offense at is the inability of the non-White to live up to what used to be the cultural norm of liberal society back when it was demographically White. The Karen chastises the non-White effectively for their being insufficiently liberal, and in doing so, exposes both her own latent racial anxieties as well as her unwavering loyalty towards the liberal system. In truth, however, it is the Karen herself who is failing to adapt to the ever-changing cultural standards of liberalism. It is the behavior of the non-White that represents the new cultural norm—ascendant, empowered and favored by the current liberal system, much to Karen’s detriment.
Just as the male racist liberal lashes out in desperation for liberal society to revert to its “1950s” iteration when the White man still reigned supreme, the lashing out of the Karen represents her desperation for liberal society to reverse a transformation that she has only just begun to feel. In other words, the emergence of the Karen meme represents liberal society having surpassed peak White woman. Having spent the last 120 years gradually empowering themselves at the expense of social cohesion, sacrificing their most sacred roles as mothers and wives in exchange for a chance to climb the social ladder alone and atomized, White women are now in a state of decline. Just as liberalism betrayed White men, it has now begun to betray White women, just as it will inevitably betray the non-White coalition that it will elevate next, and so on.
White men have already been feeling liberalism’s cold shoulder for a long time, and so among many men, the Karen meme invokes sentiments of Schadenfreude— Karens everywhere are finally getting their just comeuppance! Not exactly an admirable or noble attitude towards our sisters, but understandable, especially given how eager White women were to twist the knife and express those same sentiments towards White men during our decline.
In the end, however, both White men and women made the same bargain with liberalism, trading our own atomization in exchange for material gains that were short-lived and ever fleeting from the get-go. We ought not to resent each other for this decision; however, we also ought not to play the victim, nor indulge each other’s delusions of victimhood. This was the future we chose. Every day of our lives, we made the conscious decision to remain atomized and deracinated and to buy into that system. Our inability to escape from these consequences is something that we must come to terms with, despite how terrifying it may be.
To a certain extent, we are all of us creatures of liberalism. Centuries of its dysgenic influence have changed us deeply. No amount of mollycoddling, wishful thinking, or even direct manipulation of demographics—something we collectively lack the power and will to do, anyway—is going to undo those changes. Only a revolution of our societal structure and institutions reflecting Third Position philosophy will allow us to begin the process of reversing the degeneracy of liberalism.
In strategizing over how to best ensure said revolution, I’ve seen many of my comrades discussing what ought to be our response to the Karen Question. To this I answer the following:
Should we sympathize with the Karens? Not exactly.
Should we reach out to the Karens? Yes, but not unconditionally.
As a movement, we must have standards, and we must enforce those standards universally, both inside our ranks and outside. The purpose of Third Position thinking has never been to cuddle people who remain fundamentally loyal towards liberalism. We are not here to provide people with a “safe space” to vent their racial anxieties and frustrations, while they continue to live their day-to-day lives within an ontologically liberal framework. We must constantly be challenging others to reject liberalism and challenging them to join us, if they dare, just as we must constantly be challenging ourselves to live and die by our own beliefs.
Over and over again, our impulse is to invite the “battered wives” of liberalism into our ranks, while turning a blind eye towards all the glaring signs and red flags that they remain hopeful that their abuser can be reformed and redeemed. We need to stop doing this. We must start thinking of our racial brethren as though they were drug-addicted junkies (their drug of choice: liberalism), and adjust our outreach tactics accordingly. Naturally, this applies to both men and women. We’ve had over four years to observe and reflect upon the consequences of the Alt-Right having “red-pilled” legions of cretinous racist liberals, who remain a burden on us to this day. We’ve still yet to learn from these mistakes.
Until they demonstrate commitment to Third Position beliefs, we should allow the system to attack these people with every weapon it has, to psychologically break them. Only then should we offer them our hand, so that we may then rebuild them by our own will, and if they still refuse our hand, then we have only to withdraw it and allow the system to attack further. The Karen meme itself is absolutely an invention of our enemies, it is absolutely anti-White, and it is used by our enemies to attack racist liberals. Good. Let them have at it. Let the racist liberals be broken again and again until they beg for our embrace.
We can have a certain sympathy for Karens and the dilemma they find themselves in . . . but they are not comrades, and they likely never will be. Indeed, they will likely never extract themselves from the spider’s web they’re caught in. They’ll probably never even want to.
We have become used to living under pax Americana that our analysis of almost all situations presupposes its continued existence, ironically even when such analysis calls for a new world…
We have become used to living under pax Americana that our analysis of almost all situations presupposes its continued existence, ironically even when such analysis calls for a new world order. Take as an example the proponents of ethnonationalism, in its most universalistic form, they demand that all peoples who aspire to a state of their own should be given one. Ethnonationalists argue this will prevent conflict by removing internal divisions over race and even ethnicity, to as large of a degree as possible. Furthermore, neighbouring countries will have fewer reasons to enter into conflicts, with their respective countrymen all being contained within a single state. We will have our little Flanders, little Scotland, and little Catalonia peacefully trading for their natural resources, following a global non-aggression principle. In their view there is no need for a united European state. These little statelets will form a defensive alliance that some ethnonationalists believe will be strong enough to prevent invasions from extra-European powers. But, anyone examining the historical record should find this ideology suspect. The entente powers split apart their opponents into relatively close approximations of ethnostates, compared to what came before. The fact that the greatest war in history came after this does not seem to bide well with the petty nationalist vision, perhaps real ethnonationalism has never been tried. They would reiterate that Germany started WW2 as a response to the dismemberment of their country, they would not be completely wrong. But, petty nationalists have no solution for the multiple other causes of conflict between states: to create defensible borders, to secure resources, secure captive export markets, build foreign military bases that can be used to project power, and in general to enlarge their spheres of influence. They handwave these aspects of foreign policy away, in the European context, with rather utopian sentiments of our common European brotherhood felt by today’s European nationalists, as if the feelings of people outside the halls of power will stay the same if they enter them. According to them trade will proceed as it does now, with or without the American empire; to say otherwise is to admit to chinks in their petty nationalist armour. Empire is unnecessary, “look today you can buy bananas in Moscow all the way from Central America”; what they forget is that the American post-WW2 system makes most of this unprotected global trade possible. The world that the petty nationalist desires, in fact, requires the existence of the American Empire.
Before we start discussing the faults with petty nationalism, it is important to discuss the unprecedented effect the American Empire has had on global trade. The importance of American naval supremacy cannot be overestimated. Prior to 1945 most trade was conducted within an imperial trading block or with immediate neighbours. As ocean going trade required a large navy to convoy ships to their ports of call, this was the primary role of the Royal Navy throughout most of its history. Since European powers might be involved in conflicts with each other, trade outside of your sphere of influence was quite risky since these imports would cease during war. Trading overseas was even more risky. The American system forced states within their Atlanticist sphere to decolonize, replacing the imperial trading block, where colonial powers extracted primary resources from colonies and used them as captive export markets, with the system of global and relatively free trade. Colonies once restricted to trading with their overlord now could trade with any nation and importantly, they were now open to American corporations.
There was a pax Britannica preceding the American order and global trade under this order grew to a degree, but this growth pales in comparison to the huge increases in trade post-1945. The growth of globalization has been a manifestation of the politics of the American order, rather than an emergent trend resulting from economics and technological progress. The United States created their order as a way of securing alliances against the threat of the Soviet Union. The huge American market was opened to their European and East Asian allies, allowing those states to trade their way back to prosperity. The United States cracked open the colonial world allowing both the victors and defeated powers of WW2 access to any natural resources they required, without military expansion or colonial holdings. The United States navy, virtually unchallenged globally, was committed to the freedom of the navigation, preventing any disruption of global sea trade. Subsequently, the price of shipping decreased drastically allowing supply chains that once were dispersed throughout a single country now to be dispersed throughout the world creating the global economy we have today.
After the fall of the USSR, the United States opened this global system to practically the entire world. This brought on the biggest artificial boom in history; states that have never been wealthy in their existence can now use trade to offset serious geographic weaknesses. This has allowed global populations in agriculturally poor states, such as those in Africa and the Middle East, to explode. China and to a lesser extent India have seen a massive growth in GDP. China has progressively climbed the value-added ladder, making their economy more and more advanced all in thanks to trade with the United States. But, the underlying reason the United States created this system was not to promote order and prosperity in the 3rd world but to contain and defeat the Soviet Union. American cold war policy sought to prevent the formation of a Eurasian hegemon, which would have controlled most of the world’s oil, resources, and population. The fall of the Soviet Union undermines the American order’s reason for its own existence and has become a serious conundrum to the global order, one that has been only exacerbated by President Trump. Namely this order was created primarily for political reasons not economic ones, the economic growth was only a by-product. The reality of the demise of the USSR has finally caught up with the United States, they are asking themselves the questions of why they should support trade deals designed to buy alliances. Deals that usually were at the expense of American industry for a war that is over, why should they underwrite the defence of the NATO? This trend of shirking away from their position as leaders of the global order is only being accelerated by the shale revolution, which has now made the United States a net exporter of oil. The United States has few economic incentives to continue the global order; those who argue the United States should pay for global stability seem to be losing the debate. In fact, the American economy is the least dependent on foreign trade amongst all the major powers; this is even more apparent when you consider the largest sources of American trade is to its neighbors: Mexico and Canada. Therefore, little by little, the American order will retreat to North America, and likely continue to support a few key partners such as Britain and Australia.
Eventually, some crisis will force a state’s hand to attack a rival’s shipping, perhaps to interdict oil shipments back home. If the United States doesn’t respond this will trigger a slow return to the old norm of naval power determining the reach of a countries merchant marine. As an aside, this could be triggered by an East-Asian tanker war over diminished gulf oil exports due to a direct Saudi Arabian-Iran military conflict disrupting production. The future order the petty nationalists require may cease to exist in the coming decade. The small states of Europe will find themselves in a very different world where your next shipment of oil is no longer guaranteed, and your exports could have no buyer. Let us then return to analyzing the claims of the petty nationalists in regard to the future of Europe.
The internal cohesion of Europe is waved aside as a non-issue since most of today’s nationalists are united by the common crisis that is affecting every European ethnicity. Is that the proper basis from which a European order can be created? Greg Johnson outlines the petty nationalist position on minimizing intra-European crisis:
As for white fratricide: the best way to defuse white ethnic conflicts is not to combat “petty” nationalism but to take it to its logical conclusion. If different ethnic groups yoked to the same system are growing restive, then they should be allowed to go their own ways. Through moving borders and moving peoples, homogeneous ethnostates can be created, in which each self-conscious people can speak its own language and practice its own customs free from outside interference. Such a process could be mediated by a European treaty organization, which could insure that the process is peaceful, orderly, humane, and as fair as possible to all parties. (Johnson, 2015)
Geopolitical decisions in the petty-nationalist world are decided by morale principles rather than by cold calculations. They do not seem to consider the effects of these various decisions on the relative standing of the state in question to its competitors. Taking Quebec as a test case for these beliefs, under the petty nationalist world order Quebec would have long ago separated from the Canadian state. The Canadian state would surely be weakened by the loss of the vast natural resources of Quebec, its industrial base, and control over the St. Lawrence seaway which connects the Canadian core, Ontario, with the wider world. The fact that Quebec separatism was indulged on two separate occasions with a popular vote, and close ones at that, is indicative of the power of the American system. Losing such a large piece of territory would deprive that state of manpower, industry, resources, and provide an opportunity for rival powers to take this new state into their sphere of influence. This would only be compounded in the example of Quebec, where suddenly Canada would be cut off from its best ports in the East and from its most important trade route, the St. Lawrence. In the era preceding pax Americana, a successful separatist movement would have jeopardized the continued existence of a state by weakening its ability to defend itself. If Quebec were to have separated in the 19th or 20th century, Canada would likely have been absorbed by the United States. Today Canada could survive such an event because we are subjects of the American Empire. Today access to global resources markets and very likely the passage of goods through Quebec would be guaranteed, the United States not desiring economic chaos in its biggest trading partner. It is of no coincidence that separatism in states under the aegis of the American Empire is no longer considered a treasonous activity, unless that separatism is opposed to the American order of course. As well, it makes sense how in states outside of the American orbit, separatist regions and movements are not tolerated; examples can be seen in the Russian Federation and mainland China. The survival of these states as independent geopolitical entities means they do not have the luxury of supporting liberal moralism when it comes to the supposed right of self-determination.
Quebec Separatist protest during the 1960 Quiet Revolution
The existence of global American power and the European Union gives the illusion that small European states can adequately function as independent entities. States with indefensible borders, tiny populations, little resources, and even without any access to the sea can thrive today. There is a common line of thinking that the horrors of the two world wars have made conflict between European nations unthinkable. But, this is not due to some fundamental pacifistic enlightenment spread after the destruction of WW1 and WW2, where we eschew violence and competition with our neighbours. It is because of the once bipolar and now unipolar nature of the current era, that we exist in an imperial paradigm. In his article “Grandiose Nationalism”, Greg Johnson lauds this as the vindication of ethnonationalism, as smaller states once subject to the Soviet Empire free themselves from tyranny:
Since the fall of the Soviet Empire, the tendency in Europe has been toward ethnonationalism, either by the Czech and Slovak road of peaceful partition or Yugoslav road of war and ethnic cleansing. What is a more realistic path to peace: putting Yugoslavia back together, then Czechoslovakia back together, then unifying them both in a single state, with all the rest of Europe — or allowing peoples with long historical grudges to completely disentangle their affairs and lead their own lives? What is more likely to produce European amity: a shotgun wedding or an equitable divorce? (Johnson, 2015)
But, these new states have not become truly independent entities. They quickly joined both NATO and the European Union for access to protection and the American global trading network. The use of military force as a means of furthering foreign policy aims has become unthinkable outside of Africa and the Middle East. To even consider that European states may enter into conflicts in the future, especially in the Northern European core, seems ludicrous. Geopolitical analysis is seen as something rather funny. It’s almost provincial to be concerned about the control of resources when any input the state needs can be purchased from almost anywhere on the planet. Not only can they be purchased, but they will arrive and arrive on time. Add to these conditions the overwhelming military superiority of America, where any aggressive action that destabilizes its order is dealt with punitively, and you can begin to see where our naive thinking on geopolitics comes from.
This is why Czechoslovakia can be split in two and it has little knock-on effects for the prosperity of the two nations as a whole. The Czech state need not be concerned with access to import and export markets, or even its own security. It does not even have to negotiate trade deals with its neighbours thanks to the European Union. The benefits of Slovak industry, manpower, and resources were useful to pre-war Czechoslovakia, but today the ability to defend your borders against aggressive neighbors is unnecessary. The emergent nation states that petty-nationalists laud are products of the very system they, generally speaking, oppose. If you take away this American pre-eminence and their control of the sea, which underwrites the existence of global trade, we land in a very different world. The Utopian thinking of the petty nationalist will be fundamentally challenged by the realities that states previously had to contend with in the pre-1945 world.
There is also a general pacifism in the views of the petty nationalists. This passage by Greg Johnson displays the naivete on the topic of foreign policy that is present in the petty-nationalist sphere:
The threat of non-white blocs should not be exaggerated. France, the UK, or Russia alone are militarily strong enough to prevail against anything that Africa, India, or the Muslim world can throw at us — provided, of course, that whites are again morally strong enough to take their own side in a fight. A simple alliance of European states would be able to deter any Chinese aggression. Thus a defensive alliance between European states would be sufficient to preserve Europe from all outside forces, whether they be armed powers or stateless masses of refugees and immigrants. (Johnson, 2015)
What is most interesting about this passage is what is missing; everything is about deterrence and defensive alliances, but what about the projection of power? This is where the uni-polar world of the American Empire rubs off on us the most. It is here that there remains a large degree of liberalism in the dissident right. Europe needs only to defends its own borders; it does not to contend for the domination of Eurasia. But, that leaves Europe in a very tight spot. Europe is practically at the mercy of Russia to supply almost all of its oil and natural gas. If Europe is to be united together even in a simple defensive alliance this fact becomes very problematic. In a world where the United States has evacuated from Europe, Russia can use its near monopoly over much of Europe’s supply of oil to bring nations along its border back into its orbit. Europe as a loose alliance would practically be defenseless since its enemy controls such an important commodity, like Damocles sword handing over Europe’s head. If the tiny states of the petty-nationalist dream are to remain sovereign, they will have to at least form some alliance for the mutual extraction of resources, most importantly oil. This means they must project power into the Middle-East, North Africa, and/or West Africa to gain control over the distribution of oil, as well as protecting the convoy routes bringing it back to Europe. That fundamentally means engaging with China, Russia, Turkey, Iran, etc in a great power conflict. That brings us back to the flaws in petty-nationalist thinking, how can this assortment of sovereign states with uncoordinated militaries project power to compete with these powerful rivals?
The economies of scale required to maintain an adequate defense has been continuously increasing throughout history. Take for example the Dutch republic, which successfully defended itself against the much more powerful states of Spain and neighboring France throughout its early years. Denmark resisted various German states attempts at expansion northwards for centuries. Compare the success of these states in defending themselves a few centuries later against the Wehrmacht. What were once defensible and relatively powerful states were now defeated in a matter of days. As warfare has industrialized, larger industrial bases are required for the production of more advanced weaponry. The R&D can be spread across different states, think the Eurofighter, as we see in Europe; but still small states cannot adequately adopt the full range of technologies required for a fully functional offensive military. This goes out the window if cooperation amongst European states were to break down. Designing cutting edge military hardware has become so very expensive, especially in terms of new aircraft, the per unit cost would be unaffordable for most states if the research was done alone. To utilize the full strength of combined arms in the 21st century requires a nation on the scale of the United States, Russia, or China. The cost of employing progressively more advanced weaponry prohibits small states from having capable defensive and especially offensive forces precluding substantial support from outside sources.
Military band of the Chinese people’s Liberation Army in Jiujiang.
A European military would be able to project power outside of Europe, securing valuable resources the continent does not have. In a world with America as an absent superpower, the ability to trade globally will be determined by the strength of one’s navy and their ability to defend crucial seagoing trade routes. Major European powers such as England, France, and Germany could, after rearmament, still be able take control of West African oil reserves; but to compete with China or Russia, especially in the Middle East, will be far easier with most of Europe, especially the north, united. Furthermore, united they would be able to control far more resources and to regain control over lost territories. The vacuum created by America could allow the Chinese, Russians, or some other power to gain control over a large percentage of the Eurasian oil and strategic resources. This would force Europe to enter into a subservient relationship even without a military defeat, threatening the future prosperity of the continent. Or in another scenario where oil output dramatically decreases as various actors within the Middle East and Asia engage in conflicts prevented by American largess; for example, an Iran-Saudi war over Iraq or the Saudi Oil fields themselves.
Petty-nationalists claim that uniting much of Europe into a single state will create the intra-European conflicts that unity was meant to prevent. Deeply rooted ethnic animosities would bring this pan-European state down in its infancy. But, as of 2020 constant predictions about the imminent collapse of the European Union have not precipitated. The European Union remains a broadly popular institution across the continent. The European Union has moved to increase its power progressively over time without much resistance. At least in the present order, if the EU moved to centralize powers much further, I cannot foresee any conflicts arising from this, as long as France and Germany were cooperating. Like all states touched by the destructive effects of liberalism, the European Union has very major flaws; but these are matched and superseded by most of the member state’s national governments such as the United Kingdom, France, and Germany. The talking point describing the EU as the key instrument of some Kalergi plan is ludicrous as foreign immigration has clearly been spearheaded by the member states. As was mentioned previously, a Europe of sovereign states will be likely be dependent on foreign powers for its resources. Europe could be a location of proxy battles between extra-European great powers as they compete with each other for control of the Eurasian world island. A united Europe would be far less susceptible to interference by foreign states peeling off European nations into their spheres of influence.
Surely there will be conflict within a pan-European system and there will be a core population(s) which dominates the state. But, there has never existed these free and “sovereign” nations of petty nationalist dreams. Strong nations whether or not they are within a political union will come to exert large degrees of control over their weaker neighbours. In the case of pan-Europeanism, this relationship has been formalized allowing the greater integration of European militaries and economies into a global power more capable of projecting power. Poorer nations to the east and South will obviously have less of influence in the direction of such an empire compared to the wealthier Northern European states, but since the beginning of the industrial era this has clearly been the norm. The choice is not over a Europe of sovereign nation states proudly independent, but still respectful of each other, or Empire. It is between larger European nations, as they have always done, dominating the weaker states or an Empire that formalize this conflict inside its imperial system. Obviously, such a state will not be unitary but will be federal in nature; this could actually allow the partial autonomy of smaller nations like Catalonia that the petty- nationalists desire. The economy, military, science, and foreign policy would be controlled at the European wide level.
In fact, the European Union as an institution could be the fertile ground where Europe reforms itself as American power recedes. In this post-American scenario, no one state can partially monopolize the use of force to further its foreign policy objectives. In this world, the scope of useful state policies will decrease dramatically. The liberal dogmas concerning immigration and race will become impediments to national cohesiveness. The feminized society is not a society conducive to struggle. The attack on every western states core population will necessarily be stopped. The end of the prosperity and peace of the American era would likely act like Darwinism in the realm of politics. Due to the selection factors of the American order, states could follow liberalism to its ultimate logical conclusion. Prior to this order, decadent nations could not persist without reforming or falling to more virile external forces. The destructive effects of liberalism while still acting were at least held back by the necessity of national defense, that all changed in 1945 and radically accelerated after the breakup of the Soviet Union.
This Darwinism at the level of the state can be clearly viewed by comparing the early years of the Soviet Union with the Stalinist era. The Soviet Union attempted radical anti-hierarchical and feminist experiments during its inception. Many of the progressive policies of the Soviet Union were subsequently put on hold and reversed as the Soviet Union was threatened by outside powers, especially at the start of WW2. Stalin eliminated abortion as a means of increasing population growth during the great patriotic war. Many ideological leftist dogmas that threatened the state’s ability to make war were thrown aside while many of those previously associated with reaction were brought back. Russian nationalism and a subservient church were far more useful for the expansion and war making ability of the Soviet State than internationalism and radical experiments in family organization. This occurred out of necessity, either a state reforms and abandons degenerative policies or eventually it would be defeated by its rivals.
There is likely not much we can do prior to the challenging of American power by some exterior force. When that day comes the political sphere will open as some elites will search for useful ideas as to how to strengthen the ailing American state. We must be there with a coherent set of ideas that will be useful for the searching elite in the coming post-liberal era. The same will occur in Europe; there are already some stirrings in the water from President Macron about the need for a European army in a post NATO future. Macron has signaled a slight change in tack on the immigration question, perhaps it is a cynical ploy to steal attention from National Rally. Or it could be the beginnings of a European reorientation responding to the absenteeism of the American superpower. If our ideas are correct, the stop-gap benefit of mass immigration which is aimed at combating the very real problem of our aging demographics will quickly become a liability for various states survival in a more chaotic world. A distinctly possible scenario where the EU fractures as a response to the withdrawal of American support, and likely Russian interference, would lead to a far worse conflict than tensions between different constituent EU member states, which are constrained within the bureaucratic framework of the EU. Europe’s declining population is already requiring extra-European export markets for a growing percentage of industrial and luxury goods. Without the ability to sell these items abroad at competitive rates; Europe faces severe economic problems as a norm, especially combined with the ever-growing public spending associated with an aging population. This could lead more powerful states within the EU, out of economic necessity, to force neighbors into subservient relationships to create some market for their goods, acquire natural resources, and to use military technology created with the excess production. A state encompassing most of the Europe could apply these energies outside of Europe, particularly towards securing oil reserves and export markets in the Middle East and West Africa as well as containing an aggressive Russia, moving west in search of more defensible borders.
Ernst Junger, 1920
Now that we have questioned whether the world desired by universalist ethnonationalists is possible, let us ask the question, is it even desirable? If you could supply all of Europe with the resources it needs to function, ensure its defense, and prevent conflict: would it be good to carve Europe into many independent states? If your only goal was the survival of individual European ethnic groups and some sort of traditionalist cultural rejuvenation, then this position would be sufficient. Given the history of the European civilization, this does not seem to be a sufficiently lofty goal for the Faustian man. To be cocooned in our respective countries untroubled by the outer world but also not exerting our will to power upon it, is an unsatisfying future. The true universalistic ethnonationalist position resembles only a slightly altered version of Francis Fukuyama’s own prediction. A world of ethnostates, stable due to homogeneity, frozen in place due to a lack of conflict. If you followed the logic of the proponents of ethnonationalism you would find history over, completed. It is easy to choose interesting times over stability from the comfort of your own home. But, who on the right can look through history and wish there will be no more empires to rival Rome, no grand conquests, no new mythic battles like Trafalgar and Agincourt? To make sure the surely unpleasant and violent, but oftentimes heroic, side of human nature stays in the history books. We would create no men in our own times to rival Ernst Junger, a true aristocratic of the soul. We would be left with a civilization stuck in the Spenglerian “culture” phase; either reproducing the same styles of art, architecture, and music that has come before or following the rabbit hole of deconstructionism further into the abyss. Perhaps the advanced technics of such a civilization could stop external enemies from defeating it, even for centuries. Such nations would be like enclaves depicted in the film Zardoz, highly civilized but ultimately stagnant.
That is why we must support Empire over our continued obsessions with little nation states. Even if these states could survive and even thrive after the decline of the American Empire, it would only lead to our own spiritual deaths. Faustian man needs to finally embrace the Spenglerian “civilization” phase of our existence. To unite the different European peoples under one flag, giving us the power to step away from the precipice we are inching towards. Then to spread our flag to the different corners of the globe, to create an Empire worthy of those that came before. We must think on a grand scale, first to ensure our premier place on this planet, to protect its environmental viability, and to provide enough resources so we can look towards the stars. It might never be possible to economically mine distant asteroids or to create self-sufficient colonies on Mars. But, this to me seems like a much more inspiring future than to aspire to a return to the small states and the small scale thinking of a bygone era. We should strive for a future where the full range of human existence is possible, both comfort and security but also the self-actualization through combat, which Junger and others have described. Perhaps the dream of a united Europe is also not possible without American military support; that the European nations will fall into conflict as the demographic replacement leads to our civilizational eclipse. But, let us aim for a future that is grander and far more interesting with new cultures, new empires, and new horizons than mere existence, as prescribed by the petty nationalists.
In order to become free, we must free ourselves from the nightmare of modernity. We must free ourselves from the myths which are utilized in order to make Europeans feel guilty about a past that they should feel proud of, we should feel proud of both the good and the bad just as other races feel pride for their entire history.
In order to become free, we must free ourselves from the nightmare of modernity. We must free ourselves from the myths which are utilized in order to make Europeans feel guilty about a past that they should feel proud of, we should feel proud of both the good and the bad just as other races feel pride for their entire history.