Radix Journal

Radix Journal

A radical journal

The Dispossessed Elite

In the multiracial, postmodern world, the Anglo-Saxon Protestant has become the identity that dare not speak its name. Kevin MacDonald  goes in search of the forbidden race.

This article first appeared in Radix Journal (Vol. 1 / 2012). Purchase here.

Andrew Fraser, The WASP Question, Arktos Media (2011).

Andrew Fraser is a legal scholar who has been forced to brave the slings and arrows of outrageous anti-White attitude in his position as Professor of Public Law at Macquarie University in Sydney. His book The WASP Question is a detailed presentation of his views on the self-destruction of the once-proud group of Anglo-Saxons who colonized vast areas after departing from their native England, but who are now very much threatened by loss of power and, even more disastrously, loss of identity. The book is an attempt to answer the question why WASPs (which he describes as “a subtly, perhaps deservedly derogatory acronym coined sometime in the late Fifties to denote White Anglo-Saxon Protestants”) have failed to protect their bio-cultural interests in the contemporary world.

This is indeed the fundamental question of our times—true not only of WASPs, but of all Whites, although it must be said that WASPs seem to embody this pathology to a greater extent than other White groups. Fraser’s answer is an intellectual tour de force, encompassing very wide swaths of history and pre-history, evolutionary thinking, the psychology of racial differences, and academic theology. Far from being a paean to his ethnic group, the book is nothing less than “an attack on my co-ethnics, mainly the American WASPs who for over two centuries now have waged a reckless, revolutionary, and relentless cultural war on the ethno-religious traditions which once inspired the Anglo-Saxon province of Christendom to greatness.”

At the heart of this project is an attempt to understand WASP uniqueness. As he notes early on, “European man alone bears the spirit of civic republicanism, a tradition still largely alien to other races and peoples.” Whereas WASPs eschew ethnic nepotism as a matter of enlightened principle, “there is no shortage of evidence that the Changs, the Gonzales, and the Singhs (not to mention the Goldmans with their well-known animus toward WASPs) still practice forms of ethnic nepotism strictly forbidden to Anglo-Protestants.”

Fraser’s search for unraveling this mystery begins with the Germanic origins of Anglo-Saxon society. Relying on recent population genetic data, Fraser suggests that beginning in the mid–5th century, the Angle, Saxon, and Jute invaders contributed beyond their numbers to the gene pool of what was to become England. Males from indigenous Britons were forced to migrate to the outer reaches of the island, but with high levels of intermarriage with native women. The result was that the population was distinct from the Germanic groups left behind on the continent.

Fraser points to “an institutionalized predisposition towards both local autonomy and individual liberty” as characteristic of Northern European peoples, based on monogamy, the nuclear family, paternal investment in children, and a relative de-emphasis on extended kinship groups, leading to the rise of non-kinship-based forms of reciprocity. These traits were adaptive when confronting difficult ecological conditions during the Ice Ages.

However, these tribal groups also had a strong sense of internal cohesion and in-group solidarity, and kinship ties were, indeed, of considerable importance, as indicated by the long history of blood feud and wergeld.

An important manifestation of non-kinship-based reciprocity was the Männerbund or comitatus—groups formed for military purposes and based on the reputation of leaders and the followers rather than on their kinship relatedness. Indeed, Fraser quotes James Russell (from The Germanization of Early Medieval Christianity[1]): “The intensity of the comitatus bond seems to exceed even that of kinship.”

Fraser makes the interesting point that “there were striking differences in the relative importance of lordship and kinship in Anglo-Saxon England,”

as compared with southern Denmark and northern Germany from which the Angles, the Jutes and the Saxons originated. In Friesland and Schleswig-Holstein, throughout the Middle Ages there was a preponderance of free peasant proprietors with few great territorial lords endowed with seigneurial privileges. In England, by contrast, the prevalence of lordship was much more marked.

Based on Berta Surees Phillipotts’ wonderfully titled Kindred and Clan in the Middle Ages and After: A Study in the Sociology of the Teutonic Races[2], there is the suggestion that these differences were caused by the relative lack of strength of kinship groups in areas, like England, that became dominated by lords. According to this hypothesis, kinship relationships were compromised as Germanic groups left their native areas in southern Sweden, Denmark, and northern Germany.

Anglo-Saxon kings possessed “a sacral quality by virtue of their royal blood.” Kings combined religious and political functions, and their relationships with their subjects were ultimately based on reciprocity. And because kingship had religious overtones, “the ethnogenesis of the English people was very largely a religious phenomenon, proceeding in tandem with the success of Christian missionaries into the fold of the Church. By the 8th century the Angelcynn—people of the English race—had been formed from the mélange of Germanic tribes that had entered England.”

This shift to Christianity was accomplished without losing touch with Germanic folk religions. The Norman conquest had no fundamental effect on English institutions, since “Normandy itself had been conquered by sea-borne Teutonic invaders and, as a consequence, kindred groups had been weakened there just as they had been in England. Anglo-Saxon men may have been disinherited by their Norman overlords but ‘their daughters married Normans and taught their children the meaning of Englishness,’” quoting Phillpotts.

Despite the differences among different social groups of Englishmen, there was a common sense of being English based on “common blood nourished by a common faith.” Jews were regarded as outsiders precisely because they were not of common blood or common faith, so much so that the Magna Carta had clauses explicitly protecting English families from the Jews. Royal responsibility for the welfare of subjects meant that “English kings were compelled eventually to place definite limits on Jewish exploitation of their Christian subjects.” Jews were not merely outsiders, but tough economic competitors. When the Church sided with the people by petitioning the king to “protect his people against Jewish economic aggression,” the king expelled the Jews, but only after being assured that the revenue they provided to the king would be made up by revenue from the Church and the nobility.

The fact that the king tried first to convert the Jews indicates that European societies were not self-consciously based on blood ties. Attempts to convert Jews were a common phenomenon during the Middle Ages throughout Europe. The only important case where Jews actually converted was in Spain, but then the issue became the sincerity of the converts and their continued ethnic cohesion and cooperation, leading ultimately to the Inquisition.[3] The desire of Europeans to assimilate with the Jews was always a one-way street.

In the absence of kinship ties, reputation was everything. Fraser spends quite a bit of time on oath-taking as a peculiarly English pre-occupation, so much so that “the commonplace spectacle of Third World immigrants reciting oaths of allegiance at naturalization ceremonies is calculated to warm the hearts of WASPs committed heart and soul to the constitutionalist creed of civic nationalism.” Oath-taking is a public affirmation that is fundamentally about one’s reputation. It is, of course, a bit of WASP egoism that they think that other peoples have a similar sense of public trustworthiness.

WASPs are trusting souls. For that very reason they can be exploited easily by those who promise one thing and do another… . Mass Third World immigration imposes enormous risks upon Anglo-Saxon societies grounded in unique patterns of trusting behavior that evolved over many centuries. If newcomers do not accept the burdens entailed by the civic culture of the host society—most notably the need to forswear one’s pre-existing racial, ethnic and religious allegiances—they are bound to reduce the benefits of good citizenship for the host Anglo-Saxon nation.

I couldn’t agree more. And all the evidence is that these groups will not forswear these allegiances, any more than Jews have forsworn their ethnic and religious allegiances despite centuries of living among Europeans.

The next great historical step for the Angelcynn was the step from a Germanized Christianity to a far more universalist form of Christianity as a result of the expansion of the power of the centralized Church during the 11th–13th centuries. This momentous process began with the papal reforms of Pope Gregory VII that had as their basic aim an increase in ecclesiastical power at the expense of the kings. The result was a Kirchenstaat—Church-state—that eventually compromised the Anglo-Saxon Christian cult of sacral kingship. But rather than a unitary society based on sacral kingship, there was a split between the realm of religion, dominated by the Church, and the secular realm, dominated by the kings. This development also weakened the already fragile ties of kinship, as the Church actively campaigned against endogamy by restricting marriage of relatives and developed a concept of marriage in which the individuals to be married, not relatives, had an absolute right to choose marriage partners.[4]

This development facilitated individualism, and especially among the English. Fraser is aware that the roots of Western individualism may be found in Classical Greece. But “by the thirteenth century, the English were already set apart from the rest of Christendom by their pronounced predisposition towards liberty, independence and individualism”— tendencies that, as he notes, are in stark contrast with the Chinese (and all other cultures of which I am aware).

Kings responded to the ecclesiastical power grab by setting up their own secular institutions of justice independent of the Church courts. Political authority became “disenchanted”—removed from any connection to the sacred; royal authority became “a function of the king’s temporal body politic; no longer was his natural body the medium through which an emanation of sacred Heil descended directly from the gods.”

Basic to the period was the concept of “double majesty” in which both the king and his leading men had power. This concept was based on the comitatus concept—what Ricardo Duchesne terms “aristocratic egalitarianism.”[5] The king is first among equals. He had power, but his acts required the approval of the magnates and they could act to restrain him from rashness. As Fraser notes, the baronial class had power within this system, but the arrangement excluded the “vast majority of ordinary folk.” One result was that the great barons retained considerable power over local affairs, while the king tended to affairs that affected the kingdom as a whole.

The Tudor revolution eclipsed both the power of the nobility and the power of the Church. But the events unleashed by this upheaval resulted in an even more revolutionary and radical revolution in English political culture: the rise of the Puritans. The Puritan revolution represented a fundamental break in English history, and Fraser is deeply critical:

It was the Puritan refusal to recognize the established Church of England as the synergistic unity of society, politics and religion that finally sealed the fate of the ancient regime in England.

Puritans rejected the past-oriented, this-worldly folk religion of their Germanic ancestors and embraced instead a future-oriented, salvation history of sin and redemption in which the “Godly” were radically estranged from conventional society. Separating themselves from their “lukewarm” neighbors, Puritans withdrew into select, independent and voluntary communities composed solely of equals. Their virtuous communities of the elect existed in a state of grace that knew no national boundaries.

The result was “a radically new social character” that resulted in the “embourgeoisement of English elites.” This New Order cut off the possibility of an Anglican commonwealth; it was focused on the accumulation of wealth for its own sake.

The radicalism of the Puritan Revolution was that it completely destroyed the old tripartite Indo-European order based on the classes of sovereignty, the military, and commoners. This revolution was far more radical than the revolution whereby Christianity destroyed the pagan gods of old Europe:

Christianity formally proscribed the old religions but it did not uproot the social ideals embodied in the pagan gods. Even after the Papal Revolution, tradition-directed English Christians preserved the Trinitarian cosmology that their Anglo-Saxon ancestors shared with the Celts, the Scandinavians and the Romans.

The Puritan spirit of capitalism not only turned that ancient worldview on its head: it also launched Anglo- Saxons into a novus ordo seclorum that brought religion down to earth in an economy enchanted by the cornucopian myths of modernist Mammonism. … Before we can hope to escape our self-imposed domination, we must understand how the Puritan Revolution flattened the foundational myths of the trifunctional social
order characteristic of all Indo-European peoples.

In short, the Puritan Revolution meant the end of the Indo-European world and its Christian version: the Church (“those who prayed, oratores”), the king and aristocracy (“those who fought, bellatores”), and the commoners (“those who worked, laboratores”). It was thus the quintessential modern revolution, a fundamental break in the history of the West.

The revolution, although begun in England, was slow to reach its completion there, whereas in the United States, “as a consequence of the Civil War, the absolute hegemony of the leveling, acquisitive and utilitarian society pioneered by the Puritan Revolution was firmly entrenched.” The Civil War pitted “the Cavaliers of the Old South [who] recalled the highest ideals of European chivalry” against “the soulless materialism of Northern capitalism.”

The Puritans had won, but in Fraser’s analysis, their victory heralded the end of a highly adaptive social order in favor of a social order that eventually led to the eclipse of WASPs. The new order was far more egalitarian than the older order. Congregations elected their ministers, and they served at the pleasure of the people they served. Whereas war had been the province of the nobility, Cromwell’s New Model Army was based on citizen participation.

It was also profoundly spiritual and created enormous energy. Unfortunately, the spiritual capital of Puritanism “was squandered by their WASP descendants. The saintly secularism of the Puritan has degenerated into the nonchalant nihilism of the postmodernist.” “Possessive individualism” and “tasteful consumption” had come to define the highest expression of Anglo-Saxon character and culture. The governments of England and other Anglo-Saxon areas became dominated by financial interests.

When the intellectuals of the new order looked at the English past, they did not see a social order of liberty and reciprocity. Rather,

they insisted that “Old England had been steeped in slavery” and only after the Whigs had triumphed in the Glorious Revolution did the English begin to enjoy their present freedoms. … “To bring the government of England back to its first principles is to bring the people back to absolute slavery.” In the dark days of the past, “the people had no share in the government; they were merely the villeins, vassals, or bondsmen of their lords, “a sort of cattle bought and sold with the land.” Those slavish ancestors had submitted, more or less willingly, to the yoke fastened on their necks by those who prayed and those who fought. Such a servile mentality, it is said, had no rightful claim to a voice in the political community of the modern English commonwealth.

Indeed, White slavery continued to exist in the New World as indentured servants were bought and sold—“a situation not unlike Negro slavery.”

This new social order requires endless economic expansion. If that fails to come to pass, there will indeed be a crisis, and it’s clear where Fraser’s sympathies lie:

One hopes that such a state of emergency will trigger the need to return to the long-forgotten original principles of the tripartite social order, however “atavistic” such needs may seem to the modern managerial mind. The day may yet come when ineffectual WASPs give way to a new generation of Anglo-Saxon leaders possessed of both the sovereign wisdom to revive the communitarian ethos of the ancient republics and the selfless nobility to defend unto death the bio-cultural interests of their people.

However, before discussing in detail his proposal for a return to a primeval Indo-European cultural paradigm, Fraser discusses the rise and fall of WASPs in the United States. His basic proposal is that WASPs are a superior group in terms of IQ and other traits necessary for success in the contemporary world. He accepts the idea that different races and ethnic groups are in competition for survival. This race realist perspective, explicitly based on sociobiology, is combined with the idea that WASP talents should be seen as a gift from God and that WASPs require an ethno-theology capable of serving their biological interests in survival and reproduction. Fraser fundamentally disagrees with the idea that the sacred and secular ought to inhabit two separate worlds. Rather, they should be joined by fostering an ethno-religious sense of peoplehood in which the biological imperatives of survival, reproduction and sense of being part of an ethnic group are embedded in religious belief—a rejection of what he sees as the deformity of Christian theology that occurred as a result of the Medieval papal reforms discussed above. Fraser therefore takes Frank Salter to task for developing a theory of ethnic interests based solely on “mature Enlightenment values”—on reason rather than theology.[6]

Fraser does not see the future as a reconquest of lands once controlled by WASPs, but rather as the creation of WASPs as a diaspora people capable of retaining their ethnic and religious ties in a “postmodern archipelago.”

The Jewish Diaspora based on strong ethno-centrism and in-group altruism and ethnic networking thus becomes the implicit model for a WASP future. As he notes, the original Puritans also had many of the traits that define successful groups—the willingness to suppress individual goals for the good of the group by enacting laws that, for example, prohibited excessive profits.

Part Two deals with America as an experiment in WASP culture, and in particular with “the pathogenesis of Anglo-Saxon Anglophobia.” For Fraser, the pathogenesis starts with a rejection of the religious basis of Anglo-Saxon peoplehood. The entire concept of America independent of Britain is anathema: The American Revolution “suppressed the spirit of ethnoreligious loyalty owed by all British colonists to the blood and faith of Old England.”

Freed of the hereditary aristocracy and the religion of England, during the Jacksonian era, “the few remaining conservative influences in religion, politics, and law” were swept aside. The result was an exultant radical individualism in which every individual was to have direct, unmediated access to God. This radical individualism distrusted all manifestations of corporate power, including chartered private corporations, and Fraser agrees, writing that “a perversion of Christian theology permitted the modern business corporation to establish itself as a secular parody of the ecclesia.”

From a biocultural perspective, the most important consequence of the managerial revolution in corporate governance was the recasting of Anglo-American social character into a novel form, one particularly susceptible to Anglo-Saxon Anglophobia.

The corporation eventually metastasized into a monster “incapable of preserving either the class boundaries of the bourgeoisie or the ethnic character of the Anglo-American nation as a whole.” In the hands of recent and contemporary Anglo-Saxons, the modern business corporation is analogous to the “proposition nation” concept: merely a concatenation of contracts, with no ethnic character, although Fraser is quick to note that corporations dominated by other groups do not lose their ethnic character.

The American Revolution is still “a work in progress.” There have been three transformations thus far: the Constitutional Republic dating from the American Revolution to the Civil War and based on political decentralization, liberty, and egalitarianism; the Bourgeois Republic resulting from the victory of the North in the Civil War and lasting until FDR, typified by the 14th Amendment and a large increase in federal power; and the Managerial/Therapeutic leviathan since that period, characterized by even greater concentration of power at the federal level, combined now with energetic attempts to change the attitudes of Americans in a liberal and eventually in an Anglophobic direction. None of these were explicitly Anglo-Saxon Protestant: even at the outset, “the Anglo-Saxon character of the Constitutional Republic was merely implicit” [emphasis in original]. The fourth, as yet unrealized, republic is slated to be the Transnational Republic where all traces of White domination have been erased and WASPs have become “a shrinking and despised minority.”

For Fraser, the leveling, egalitarian tendencies of the Constitutional Republic went much too far because they fundamentally opposed the aristocratic Indo-European tripartite model which resulted in a leisured aristocracy:

A natural social order dating from time out of mind had been leveled. The egalitarian sense that every free man must participate in labor now outlawed “invidious” social distinctions between those who worked, those who prayed, and those who fought. It also aggravated the growing split between the North and South. Both the celebration of work and the disparagement of idleness made “the South with its leisured aristocracy supported by slavery even more anomalous than it had been at the time of the Revolution.” Combined with the anti- institutional fervor of evangelical revivalism, the democratic ideology of free labor eventually lent its mass appeal to a multi-pronged crusade against Negro slavery… . The conquest and destruction of the Old South marked the second phase of the permanent American Revolution.

The triumph of the North in the Civil War meant that the U.S. was even further removed from its Indo-European roots than before. Congruent with his sympathies for the aristocratic culture of the South as far more compatible with traditional Indo-European social organization, Fraser is unapologetic about slavery: “Not only could a strong scriptural case be made in favor of slavery but a strict construction of the Constitution also favored the pro-slavery argument.”

The result of Lincoln’s victory was that limits on federal power “were swept aside by executive decree and military might”:

By crushing the southern states, Lincoln fatally weakened the federal principle; his arbitrary exercise of emergency powers laid the foundations for executive dictatorship whenever exceptional circumstances justify the suspension of constitutional liberties. The war was an exercise in constitutional duplicity; the ratification of the Fourteenth Amendment in 18 6 8 was accomplished only by means of blatant fraud and military coercion. Nonetheless, once securely enshrined in the Constitution, the amendment provided both the Second [i.e., Bourgeois] Republic and the Third [i.e., Managerial/Therapeutic] Republic with their formal constitutional warrant. … By the standard of the First (Federal) Republic, the Fourteenth Amendment was unconstitutional. But, despite some initial resistance, the legal priesthood of the Republic soon elevated the amendment to the status of sacred writ.

Following the Civil War, there were disagreements among elite Anglo-Saxon intellectuals on race and the ability to successfully absorb the former slaves. For the race realists, Fraser emphasizes William Graham Sumner, a social Darwinist, who thought that social class divisions and competition were part of the natural order of things. Writing in 1903, he noted that “the two races live more independently of each other now than they did” during the slave era. But during the same period, self-styled WASP “progressives,” like Supreme Court Justice John Harlan, “labored ceaselessly to promote the egalitarian myth of the color-blind constitution.”

This was also the period when immigrants from eastern and southern Europe were flooding the country, threatening to change its identity. For a time, at least, the forces of Anglo-Saxon ethnic defense, spearheaded by New England intellectuals like Madison Grant, Lothrop Stoddard, and Edward A. Ross in alliance with the South and West, won out, culminating in the short-lived victory of the immigration law of 1924.

Fraser sees the Managerial/Therapeutic Republic as flatly unconstitutional. The original constitution has been jettisoned to the point that it has no relationship to the actual structure and operation of the federal government. A new managerial class, first described by James Burnham, had come to power. The result is a “multiracialist managerial revolution” that is “an explicitly post-Christian civil religion;

a free-floating Constitutionalism has displaced the implicitly Anglo-Saxon Protestantism of the first ‘white man’s country.’ Since the New Deal … the myth of the Constitution has been severed from its biocultural roots in Anglo-Saxon Christendom.”

Anglo-Saxons have abdicated their leading role to a rainbow coalition of groups, including Jews, Blacks, and Catholics, feminists, and homosexuals.

In Part Three, Fraser concludes with his prescription for the future of Anglo-Saxons. While acknowledging the difficulty of the task, Fraser hopes that WASPs will rediscover themselves as an ethno-nation by rallying around a redefined British monarchy and the Christian tradition: Crown, Church, and Country. Following 18th-century political philosopher Henry St. John, Viscount of Bolingbroke, Fraser advocates a “Patriot King come to deliver them from evil, seizing victory from the jaws of defeat.” The king will be a living icon, inspiring but without real power. He envisions a diaspora where the Anglo-Saxons are given formal recognition as a group and are able to form their own autonomous institutions with “binding norms of in-group solidarity”—in effect governing themselves as traditional Jewish diaspora groups (i.e., Orthodox and Hasidic Jews) have always done. As with Jewish groups, the result would be a global network—a network that will be indispensable in what Fraser sees as a “New Dark Age” of global disorder about to engulf the world. This impending “Long Emergency” of “catastrophe and collapse” can only be negotiated by groups with strong ethnic and cultural ties and a willingness to engage in within-group altruism. In this new age, the Anglican Church will play a central role: “The next Protestant Reformation must recall the Anglican Church to its original mission to shepherd the Anglo-Saxon race into the Kingdom of God.”

Fraser has done an extraordinary job in charting the outline and key turning points in the history of the Anglo- Saxons, and the decline of the West more generally. I agree with Frank Salter, whose comments are reproduced on the cover, that Fraser provides “a fresh analysis of the ethno-religious foundations of the English people.… Agree or disagree with Andrew Fraser’s prescriptions, his combination of originality and scholarship deserves to find a place in literature dealing with ethnicity, nationalism, constitutional history, biosocial science, and advocacy for Anglo-Saxon ethnic identity and biocultural continuity. Be prepared to read, reread, and ponder.”

What follows are some of my own ponderings.

The Non-unitary Ethnic Basis of Anglo-Saxons

I agree with Fraser that the fundamental break in the history of the Anglo-Saxons is the rise of the Puritans and the overthrow of the primeval Indo-European social order in England, to be followed eventually by other European societies. Fraser correctly notes the strong egalitarian tendencies of the Puritans. As noted elsewhere[7], however, these egalitarian tendencies are far more compatible with the hunter- gatherer model of European origins than the Indo-European warrior elite model. So the question is where these strong egalitarian tendencies came from. My proposal is that these tendencies toward egalitarian individualism, which characterize the peoples of Europe, particularly northern Europe, date from the Ice Ages and existed prior to the Indo- European invasions in the 4th millennium BC. This analysis is compatible with relatively small income- and social-class differences characteristic of Scandinavian society throughout its history, including the absence of serfdom during the Middle Ages—a pattern that reflects a hunter-gatherer model far more than an aristocratic model.

Fraser is certainly aware of differences among the Anglo-Saxons—he several times cites David Hackett Fischer’s classic Albion’s Seed: Four British Folkways in America[8]; but he does not see them as ethnic differences. In this regard it is noteworthy that, as Fischer notes, the elitist, hierarchical model of the West Saxons was already apparent in southwest England dating from at least the 9th century. This group had large estates with lower-middle class servi and villani— essentially slaves.

As Fraser notes, the perception of the newly liberated classes after the English Revolution was that “Old England had been steeped in slavery,” and they had no desire to return to that. It is easy to romanticize the tripartite Indo-European social form, but the problem is that the aristocratic model did result in exploitation, and “those who worked” often reasonably resented the powers and riches of “those who fought” and their oftentimes unholy alliance with “those who prayed.”

My view is that the Puritans exemplify the egalitarian-individualist trend of Western society dating from before the imposition of the Indo-European model tripartite model. As Fraser is well aware, Puritan culture does not at all fit the warrior elite model. Puritans produced “a civic culture of high literacy, town meetings, and a tradition of freedom,” distinguished from other British groups by their “comparatively large ratios of freemen and small numbers of servi and villani[9]—phenomena quite the opposite of the Indo-European aristocratic model. These patterns date from Anglo- Saxon prehistory.

One may deplore the passing of the aristocratic model, as Fraser does, but it’s quite clear that in any case, one must attempt to understand the dominant Puritan influence on WASP culture as a pre-condition for an analysis of contemporary WASP pathology. Briefly, my take is that this subgroup is highly intelligent (e.g., they established Harvard and other elite universities shortly after arriving in America), innovative (as Charles Murray shows[10], inventors derived from the northern European peoples are responsible for a hugely disproportionate number of the important inventions that define the modern era), and capable of producing high-trust societies based on individual reputation rather than kinship relationships. Fraser deplores their materialism, their rational approach to the world, and their concern with worldly success. He is quite correct that in the absence of a strong sense of ethnic cohesion and loyalty, these traits certainly become components of ethnic suicide; but they resulted in extraordinarily successful economies that have been the envy of the world.

Whereas the aristocratic-egalitarian military group was based on the comitatus model emphasizing cohesion and loyalty as a result of fealty to a successful leader, the Puritan model for cohesion was the creation of a morally defined in-group.[11] These two models are thus variants on the individualist theme. The Puritans famously imposed penalties on people who departed from the moral/ideological strictures of the society. Puritan “ordered liberty” was the freedom to act within the confines of the moral order. This might be called the “paradox of individualism”: In order to form cohesive groups, individualists have at times erected strong social controls on individual behavior in order to promote group cohesion. They were also willing to incur great costs to impose their moral/ideological version of truth: Puritans were prone to “altruistic punishment,”[12] defined as punishment of people who depart from the moral-ideological consensus that costs the punisher. And for the secular-minded descendants of the Puritans in the 19th century, slavery and the aristocratic model of Southern society were anathema to the point that their destruction warranted huge sacrifices.

The logic connecting these tendencies to the individualist hunter-gather model is obvious: Like all humans in a dangerous and difficult world, hunter-gatherers need to develop cohesive, cooperative ingroups. But rather than base them on known kinship relations, the prototypical egalitarian-individualist groups of the West are based on reputation and trust. Egalitarian-individualists create moral-ideological communities in which those who violate public trust and other manifestations of the moral order are shunned, ostracized, and exposed to public humiliation—a fate that would have resulted in evolutionary death during the harsh ecological period of the Ice Age—the same fate as the derelict father who refused to provision his children.

The point here, and I am sure that Fraser would agree, is that the culture of the West as it developed in the modern era owes much more to the egalitarian individualism model of the Puritans than to the Indo-European model of aristocratic individualism.

Beyond Puritans and Cavaliers

Fraser is certainly aware of differences among different WASP groups, and thus far, the discussion has emphasized the Cavalier-descended Southern aristocratic culture and the Puritan-descended elite that became dominant, especially after the Civil War. Besides these groups, David Hackett Fischer discusses two other British groups: the Quakers, who are even more universalist and egalitarian than the Puritans, but nowhere near as culturally influential or economically dominant; and the Scots-Irish, who came from Northern England, Ulster, and the lowlands of Scotland. This group had a great deal of influence on culture of the American South and West. Fraser is surely right that the Puritan-descended WASP elite that dominated the board rooms and the elite universities have lost their religious faith, and what is left of it is little more than a mild version of cultural Marxism; they have generally succumbed to the destructive forces of the new cultural dispensation. This is not the case with the descendants of the Scots-Irish. Fischer describes their “prevailing cultural mode as profoundly conservative and xenophobic”;[13] historically, they detested both the Cavalier-descended planters and the Puritan-descended abolitionists. “In the early twentieth century they would become intensely negrophobic and antisemitic. In our own time they are furiously hostile to both communists and capitalists.”

There is some indication that they were less individualistic than other groups originating in England: to an extent far greater than their Puritan co-ethnics, they were more involved in clan relationships of extended families rather than merely lineal descent.“Marriage ties were weaker than blood ties,” and there was a tendency to marry within the extended family—both markers of greater collectivism.

The Scots-Irish certainly have not lost their faith. They showed “intense hostility to organized churches and established clergy on the one hand and [an] abiding interest in religion on the other.” They rejected the Anglican Church, religious taxes, and established clergy, but for all that, they were intensely and emotionally religious. Indeed, this group is the main force behind the culture of the American Bible Belt—the religious fundamentalism that is such an important aspect of contemporary American politics. They are, indeed, socially conservative and a great many of them are involved in the angry protests of the Tea Party movement. They are the epitome of implicit Whiteness,[14] flocking to White cultural events like NASCAR racing and gun shows.

The problem is that, along with the rest of White America, they are channelled by the media, federal government, legal system, and their own religious leaders to be silent on the matter of race; moreover, quite often their brand of evangelical religion is decidedly pro-Israel, which makes them avid supporters of the foreign-policy programs of the Israel lobby and the Republican Party (as defined by the Jewish dominated “neoconservatives.”) Nevertheless, this group of WASPs is likely to be a thorn in the side of the elites well into the future.


Fraser deplores the rationalist tendencies of WASP culture because they ultimately undermined religion and ultimately the Anglo-Saxon ethno-nation.[15] Thus, Fraser sees scholastic philosophy, which was heavily influenced by Aristotle, as leading to “the divorce of God from man.” Darwin’s “bleak and disenchanted vision” was simply the endpoint of a centuries-long process that displaced God from the Western mind, rendering Westerners defenseless against the onslaught of other peoples.

However, I would argue that the rationality of Anglo-Saxons is just as fundamental as the irrational, emotional and religious aspects. As Ricardo Duchesne points out, one aspect of European uniqueness originated with the Greeks, who invented scientific reasoning by offering explanations of natural events that were entirely general. Duchesne defends Max Weber’s claim that, far more than any other civilization, the West exhibited a greater level of rationalization of all aspects of life. He comments on the greater extent to which “social activities involving the calculation of alternate means to a given end were rationalized, and in the higher degree to which theoretical beliefs about the nature of the universe, life, and God were rationalized through the use of definitions, theorems, and concepts.”[16]

There are deep relationships between rationality and individualism: individualists are prone to seeing the world in universalist terms, objectively and without biases resulting from in-group allegiances. This accounts for the strong tendency for moral universalism in Western philosophy, and as Weber notes, this rationalistic stance predisposes the West to create rational bureaucracies “managed by specialized and trained officials in accordance with impersonal and universal statuses and regulations formulated and recorded in writing.”[17]

It is certainly the case that this proneness to universalism and rationalism can result in failure to defend the legitimate particularlistic ethnic interests of the West in the name of universalist ideals. That is, indeed, what we are seeing now. However, there is no question that particularist ethnic interests are defensible from a rational, scientific perspective.[18]

Indeed, the WASP ethnic defense of the 1920s, resulting in the Immigration Restriction Law of 1924, was energized partly by an intellectual understanding of Darwinism and race, not by a religious sensibility. The strong emphasis on rationality meant that public discourse on immigration policy in the 1920s necessarily took place in an atmosphere where scientific ideas and rational discourse had pride of place. The basic argument of the restrictionists was that all groups in the country had legitimate interests in retaining their share of the national population, including Whites (or, more accurate in the case of Madison Grant and the eugenicists, Nordics).[19]

Nevertheless, for Fraser, the rational basis of the WASP ethnic defense was why it ultimately failed:

Lost altogether was the primordial understanding that Anglo-Saxon identity is inseparable from the blood faith of a Christian people. Once American political theology fell under the influence of scientific modernism, racial realists lost interest in the ethnoreligious traditions of Anglo-Saxon Christendom… . Scientific racism… bore the stamp of a soulless and self-defeating materialism. Racial realism was too cold and aloof to regenerate a sense of ethnoreligious solidarity among Anglo-Saxon Protestants. It left middle-class Americans unable to decide whether they were simply whites, or one of several more exotic breeds such as the Nordics, Aryans, or Caucasians. Lacking firm roots in the historical literature and popular culture of a folk religion, in ancestral myths of heroism, chivalry, and romantic love, Anglo-Saxon racial solidarity had little purchase within the collective machinery of social control that increasingly governed industrial America.

The WASP ethnic defense doubtless had emotional roots (more apparent in the non-Puritan-descended Anglo- Saxons of the West and South), but it was justified in a scientific, rational manner. The ultimate defeat of the WASP ethnic defense occurred because of the rise of the “Culture of Critique”—particularly Boasian anthropology, the Frankfurt School, and the general academic culture of the left.

It is probable that the decline in evolutionary and biological theories of race and ethnicity facilitated the sea change in immigration policy brought about by the 19 65 law. As Higham (19 84) notes, by the time of the final victory in 19 65, which removed national origins and racial ancestry from immigration policy and opened up immigration to all human groups, the Boasian perspective of cultural determinism and anti-biologism had become standard academic wisdom. The result was that “it became intellectually fashionable to discount the very existence of persistent ethnic differences. The whole reaction deprived popular race feelings of a powerful ideological weapon” (Higham 19 84, 58–59). Jewish intellectuals were prominently involved in the movement to eradicate the racialist ideas of Grant and others.[20]

In other words, the failure of WASP ethnic defense occurred because the high ground in rational, scientific debate had been seized by Jews as ethnic competitors. Note also John Higham’s point that the intense emotions felt by the restrictionists eventually failed because of the failure of restrictionist science. In the absence of an intellectually legitimate grounding, the WASP ethnic defense was doomed.

This is an incredibly important object lesson for contemporary attempts to defend White interests: We must be able to seize the rational, scientific high ground because that is essential to public debate in Western societies and ultimately to the emotional commitment of Whites to a sense of having group interests as Whites—in other words, to their very survival. In my view, a well-grounded scientific understanding of White genetic interests that rationalizes the intense natural motives of ethnic affiliation is likely to be far more effective in rallying Whites, especially elite Whites, than religious feelings. As Fraser is all too well aware, the story of religious feeling in the modern age has been to either sink into irrelevance for secular Whites (who are likely to be more educated) or be diverted into causes that are suicidal for religious Whites.

Jewish Influence

Fraser is quite aware of the ethnocentric aspect of Judaism and Jewish hostility toward Christianity. Indeed, I agree with his comment that “for most Jews … inveterate hostility toward Christianity is more important to their collective identity than ‘solidarity with Israel.’” Moreover, Fraser is not unaware of Jewish influence. He has a nice comment on Felix Adler’s universalist Ethical Culture society which promoted Anglo-Saxon cosmopolitanism and ethnic disappearance while promising that Jews would lose their ethnic coherence only after everyone else had done so. This sentiment—actually a mainstream ideology among Reform Jews of the period—would put off the sacrifice of their own ethnicity until “the arrival of a ‘post-ethnic’ utopia.” He credits them as “major players in the design and execution of the new constitutional order” underlying the New Deal. He also has a nice section of the Jewish campaign to rid the public square of any trace of Christianity.

Fraser also asks whether the abdication of the WASP has really resulted in a better society now that it is dominated by “an increasingly corrupt corporate plutocracy in which Ivy League Jews are heavily over-represented… . Worse still, Jewish elites harbor a deep-seated animus toward the Christian faith professed by most Americans.” And he notes the hypocrisy whereby “the Jewish civil religion explicitly disallows the desire of both Anglo-Saxon Protestants and ethnic Catholics to live in predominantly European Christian societies. At the same time organized Jewry loudly insists that Israel’s character as an explicitly Jewish state must be preserved and protected.” Moreover, Fraser notes that “ethnocentric Jewish elites bear a large, unacknowledged (but glaringly obvious, to those with eyes to see) share of responsibility” for militant Islam, moral decline, financial collapse and economic depression.

Nevertheless, he fails to deal with the Culture of Critique—Jewish intellectual domination, their very large influence on the media and the political process, and their role in promoting massive immigration of non-Whites which, after all, is the root of the entire problem.[21] As noted above, the triumph of the Jewish intellectual elite after WWII spelled the death knell of the WASP ethnic defense that culminated in the immigration law of 1924. The organized Jewish community was also pivotal in promoting massive non-White immigration beginning with their triumph of the 1965 immigration law. WASPs indeed have their weaknesses. But in the absence of the rise of a hostile Jewish elite, there is no reason to suppose that America would now be confronted with 100,000,000 non-Whites, many harboring historical grudges against Whites, and under threat to have a non-White majority in the foreseeable future.[22]

Whites Versus WASPs

Fraser’s appeal is to WASPs, not the “dangerously over-inclusive racial phenotype” of White. But, as he notes, “in the first ‘white man’s country,’ age-old ethnic differences between English, Scotch-Irish, Scots, Welsh, German and French Huguenot colonists literally paled into insignificance.” Fraser argues that the concept of Whiteness “always implied the inherent equality of anyone passing” for White, a logic that repelled conservatives, who were attracted to the talented members of other races and capitalists who cared more about the cost of their workers than their race. Fraser advises WASPs to shed the label of “White” in favor of “reasserting their ancestral identity as Anglo- Saxons.”

I do think that different White subgroups should continue to remain separate, particularly in Europe where it would be a very large loss to lose the different languages and cultures of the various European groups. Even in the United States, it is nice to see celebrations of Scottish, Irish, and other European cultures by their descendants.

However, it would be foolish indeed to organize politically solely on the basis of these sub-groups. The term “White” in the American political context refers to all 200 million people of European descent—a very large and politically powerful group, whereas the descendants of Anglo-Saxon Protestants are a much smaller group. The obvious strategy is to legitimize a sense of White identity and White interests in the current climate, dominated as it is by elites hostile to the traditional White peoples and White culture of America. Having an identity qua White need not compromise identifications with sub-groups of Whites. There are important differences among these groups, as emphasized in this review. However, we are all quite closely related—indeed, Europeans are the most genetically homogeneous continental group on Earth. And we should all have a sense of our common cultural heritage, spanning from the Classical Age to the Italian Renaissance to German Romanticism to the English drama.

Such a rational construction of our ethnic interests in the contemporary world is therefore not without a strong biological basis of near kinship, but also carries with it an intense emotional appreciation of the common European culture and its accomplishments. My hope is that these two strands can eventually win the day, despite the current very large threat to our people and culture.

KEVIN MACDONALD is Professor of Psychology at California State University–Long Beach. He is the author of more than 100 scholarly papers and reviews, as well as A People That Shall Dwell Alone: Judaism as a Group Evolutionary Strategy (1994), Separation and Its Discontents: Toward an Evolutionary Theory of Anti-Semitism (1998), and The Culture of Critique: An Evolutionary Analysis of Jewish Involvement in Twentieth-Century Intellectual and Political Movements (1998). He is Editor of The Occidental Observer and The Occidental Quarterly. Cultural Insurrections, a collection of essays, appeared in 2008.

  1. James Russell, The Germanization of Early Medieval Christianity: A Sociohistorical Approach to Religious Transformation (Oxford and New York: Oxford University Press, 1996).  ↩
  2. Berta Surees Phillipotts, Kindred and Clan in the Middle Ages and After: A Study in the Sociology of the Teutonic Races (Cambridge: Cambridge University Press, 1913).  ↩
  3. 3 See Kevin MacDonald, Separation and Its Discontents: Toward an Evolutionary Theory of Anti-Semitism (Westport, CT: Praeger, 1998), Chapters 4 and 7.  ↩
  4. Kevin MacDonald, “The Establishment and Maintenance of Socially Imposed Monogamy in Western Europe,” Politics and the Life Sciences, vol. 14, 1995.  ↩
  5. Ricardo Duchesne, The Uniqueness of Western Civilization (Leiden, the Netherlands: Brill, 2011).  ↩
  6. Frank Salter, On Genetic Interests: Family, Ethny, and Humanity in an Age of Mass Migration (New Brunswick, NJ: Transaction, 2006).  ↩
  7. Kevin MacDonald, “Review of Ricardo Duchesne’s The Uniqueness of Western Civilization.” The Occidental Quarterly, Vol. 11 (3), Fall, 2011, pp. 47–74.  ↩
  8. David Hackett Fischer, Albion’s Seed: Four British Folkways in America (Oxford, UK: Oxford University Press, 1989).  ↩
  9. Kevin Phillips, Cousins’ Wars: Religion, Politics, Civil Warfare and the Triumph of Anglo-America (New York: Basic Books, 1999), p. 26. See also MacDonald, “Review of Ricardo Duchesne’s The Uniqueness of Western Civilization.”  ↩
  10. Charles Murray, Human Accomplishment: The Pursuit of Excellence in the Arts and Sciences, 8 00 B.C. to 1950 (New York: Harper Perennial, 2004).  ↩
  11. Kevin MacDonald, “American Transcendentalism: An Indigenous Culture of Critique.” The Occidental Quarterly, vol. 8, Summer 2008, pp. 91–106.  ↩
  12. E. Fehr & S. Gächter, “Altruistic Punishment in Humans,” Nature 415, 2002, pp. 137–140.  ↩
  13. Fischer, Albion’s Seed, Ibid.  ↩
  14. Kevin MacDonald, “Psychology and White Ethnocentrism.” The Occidental Quarterly, vol. 6 (4), Winter, 2006–07, pp. 7–46.  ↩
  15. See. Kevin MacDonald, “Neoconservatism as a Jewish Movement,” The Occidental Quarterly, vol. 4, Summer 2004, pp. 1–18; “The Neoconservative Mind.” The Occidental Quarterly, vol. 8 (3), Fall 2008, pp. 1–18.  ↩
  16. Duchesne, The Uniqueness of Western Civilization, p. 248.  ↩
  17. Ibid., p 249  ↩
  18. Frank Salter, On Genetic Interests.  ↩
  19. Kevin MacDonald, The Culture of Critique (Westport, CT: Praeger, 1998), Chapter 7.  ↩
  20. MacDonald, The Culture of Critique, pp. 252–253. The inner quotations are to: Carl Degler, In Search of Human Nature: The Decline and Revival of Darwinism in American Social Thought (Oxford and New York: Oxford University Press, 1991); John Higham, Send These to Me: Immigrants in Urban America, rev. ed. (Baltimore: Johns Hopkins University Press, 1984).  ↩
  21. MacDonald, The Culture of Critique.  ↩
  22. See my review of Eric P. Kaufmann’s The Rise and Fall of Anglo-America; The Occidental Observer, July 29, 2009: http://www. theoccidentalobserver.net/articles/MacDonald-Kaufmann.html (accessed May 1, 2012).  ↩
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A Case for the English Landed Aristocracy

The following was delivered as a speech to the Britain-based Libertarian Alliance on February 10th.


The following was delivered as a speech to the Britain-based Libertarian Alliance on February 10th. You can listen to the speech there.

To understand the rubbish heap that England has become, it is useful to look at the circumstances that prompted the emergence of the modern State in Europe.

Around the end of the thirteenth century, the world entered one of its cooling phases. In a world of limited technology, this lowered the Malthusian ceiling – by which I mean the limit to which population was always tending, and beyond which it could not for any long time rise. Populations that could just about feed themselves during the warm period were now too large.

In the middle of the fourteenth century, this pressure was suddenly relieved by the Black Death, which seems to have killed about a third of the English population, and probably about a third of the human race as a whole. The result was a collapse of population somewhat below the Malthusian ceiling. In turn, this led – in England and Western Europe, at least – to an age of plenty for ordinary people.

However, continued cooling and a recovery of population led, by the beginning of the sixteenth century, to renewed contact with the Malthusian ceiling. So far as we can tell from the English statistics – which are the most complete and generally accurate – ordinary living standards fell rapidly throughout that century. With mild variations, they continued to fall until the last third of the eighteenth century. While the ceiling tended to rise during this period, the corresponding tendency to higher average living standards was offset by rising population. Living standards began to recover strongly only after the middle of the nineteenth century, when renewed warming, joined by the Industrial Revolution, lifted the ceiling out of sight. Even so, living standards in England did not recover their fifteenth century levels till about the 1880s. It was later elsewhere in Western Europe.

I think these natural forces go far to explaining the sudden emergence of religious mania and political unrest in Europe at the beginning of the sixteenth century. The Reformation and Wars of Religion can be explained partly in terms of an unfolding intellectual change. Ideas are an autonomous force. At the same time, the force of the explosion we date from 1517 has its origin in perturbations of the Sun, or whatever other natural cause drives changes in the climate.

One of the responses of the governing classes to the spreading wave of instability was to centralise and greatly to strengthen power. Most notably in France, but in Western Europe generally, kings were exalted far above their mediaeval status. Because they were unreliable members of the new order, nobilities were brought under control, and power was shared with humble officials, who might collectively grow powerful, but who individually could be made or broken as kings found convenient. The various divine right theories of this age were the legitimising ideology of the new order.

In France, the King withdrew to Versailles. The leading nobles were required to live with him, thereby breaking their connection with the land from which they were allowed to continue drawing their wealth. Much government was given to a class of office holders, who multiplied their functions and arrested much tendency to economic improvement in ways that I do not need to describe.

I turn now to England. In some degree, there was a growth of absolutism here during the sixteenth century. The Tudor Kings ended the civil wars, and made themselves supreme and unchallenged. Because England was an island with only one land border – and Scotland was easily managed – there was no need for a standing army; and standing armies, and the consequent arms race between states with land borders, were a secondary cause of the growth of absolutism. Even so, the Tudor Monarchy ruled England through a strong administration centred on London.

This growth was arrested and reversed in 1641, by the abolition of nearly every body of state unknown to the Common Law. The Privy Council remained, but its subordinate institutions – Star Chamber, for example, and the Council of the North – were swept away. The immediate result was civil war, followed by a republic run by religious maniacs. But this soon collapsed, and the Monarchy was restored in 1660.

However, the Restoration was of the Monarchy in name only. It is best seen as an aristocratic coup. The Restoration Parliament finished the work of 1641, by abolishing the feudal tenures, by which the Monarchy had kept control over the nobility. The landed aristocracy gained something like absolute title over their estates, untouchable by the King. The network of fights and obligations that tied them to those who worked the land was simplified to a relationship of landlord and tenant.

From the 1660s, we can see the emergence of an aristocratic ruling class checked only at the margins by the Crown. Before then, Members of Parliament were often humble men from their localities, who needed to look to their localities for expenses and even salaries. Very soon, the Commons was flooded with the younger sons of peers and aristocratic nominees. Andrew Marvell was one of the last of the last Members of Parliament who needed to draw a salary. The commons became an aristocratic club. This process was hastened by the decay of many boroughs and the growth of the more or less unrepresentative system that was ended only after 1832.

There was one attempt at reaction by the Crown. Charles II presided over the growth of a new official class. Samuel Pepys is the most famous representative of this class. But there is also Leolyn Jenkins, the son of a Welsh farm labourer, who was educated in the Roman Law – not the Common Law – and who led the parliamentary resistance to the Exclusion Bills by which the aristocracy in effect tried to seize control over who could be King of England.

But James II overplayed his hand, and was deposed and exiled in 1688. Thereafter, the aristocracy did control appointment to the Crown, and was able to monopolise every institution of state – allowing those that failed to serve its interest to atrophy.

During the eighteenth century, the internal administration in England became largely a matter of obedience to the Common Law. History was written backwards, so that it became a narrative of struggle to maintain or to restore a set of ancient liberties that were usually over-stressed, or even mythical. I suspect that any educated man brought forward from 1500 to 1750 would have failed to recognise his own England in the standard histories. The tension between competing institutions and legal systems that shaped his life had been reduced to a set of struggles over a Common Law that was only one element in what he considered the legitimate order of things.

I repeat that ideas are an autonomous force. The whiggish ideologies that dominated the century were strongly believed by the ruling class, and were beneficial to the people as a whole. Opposition to Walpole’s excise, and the Theatres Bill cannot be simply explained as the play of sectional interests, or the work of politicians hungry for office. There was an almost paranoid suspicion of government within the ruling class, and a corresponding exaltation of the liberties of the people. But English liberty was also a collateral benefit of the aristocratic coups of 1660 and 1688. Self-help and a high degree of personal freedom were allowed to flourish ultimately because the enlightened self-interest of those who ruled England maintained a strong bias against any growth of an administrative state – the sort of state that would be able to challenge aristocratic dominance. People were left alone – often in vicious pursuits – because any regulation would have endangered the settlements of 1660-88.

Our understanding of English history in the nineteenth century is shaped by the beliefs of the contending parties in that century. The liberals and early socialists demanded an enlarged franchise and administrative reform, because they claimed this would give ordinary people a controlling voice in government. The conservatives claimed that extending the franchise would lead to the election of demagogues and levellers by a stupid electorate.

This does not explain what happened. Liberal democracy was a legitimising ideology for the establishment of a new ruling class – a ruling class of officials and associated commercial interests that drew power and status from an enlarged state. The British State was not enlarged for the welfare of ordinary people. The alleged welfare of ordinary people was merely an excuse for the enlargement of the British State. The real beneficiaries were the sort of people who thought highly of Sidney and Beatrice Webb.

If this analysis is correct, men like John Stuart Mill and even Richard Cobden were at best useful idiots for the bad side in a struggle over which group of special interests should rule England. The real heroes for libertarians were men like Lord Eldon and Colonel Sibthorp, who resisted all change, or men like Benjamin Disraeli and Lord Salisbury, who, after the battle for “reform” was lost, found ways to moderate and, in the short term, to neutralise the movement of power from one group to another. Or the greatest hero of all was Lord Elcho, who kept the Liberty and Property League going until he nearly and hundred, and who fought a bitter rearguard action for an aristocratic ascendency that was intimately connected with the rights to life, liberty and property of ordinary people.

This is not to romanticise the aristocratic ascendency. Eighteenth century England was a brutal place filled with injustice – the game laws, the press gang, a chaotic civil and criminal law, pervasive corruption. All the same, utopia has never been on offer. I will end by addressing myself to left-libertarians like Kevin Carson and Keith Preston. Their critique of the corporate elites and the plutocracy that are hurrying us into tyranny is fundamentally correct. But they are wrong to denounce the aristocratic ascendency that preceded the system under which we now live. It would have been nice for England to emerge into the modern world as a land of masterless men – of yeomen farmers and independent craftsmen and tradesmen. But this was never on offer. By the time the eighteenth century radicals found their voice, the only alternatives on offer were aristocratic ascendency and middle class bureaucracy. Old Lord Fartleigh had his faults. He hated the Papists, and thought nothing of hanging poachers. But he would never have thought it his business to tell us what lightbulbs we could buy, or whether we could smoke in the local pub.

Let it never be forgotten that the demolition of aristocratic rule was largely completed by the Liberal Government elected in 1906. This was the Government that also got us into the Great War, and kept us in it to the bitter end. The kind of people who formed it had already given us most of the moral regulation that we think of as Victorian – regulation that was usually resisted in the Lords. Since then, these people have taken up one legitimising ideology after another – national efficiency, the welfare of the working classes, multiculturalism, environmentalism, supranational government. The common thread in all these ideologies has been their usefulness as a figleaf behind which ordinary people could be taxed and regulated and conscripted, and generally made to dance as their rulers desire. Perhaps the main reason why Classical Marxism never became important in England was that, just when it was very big in the world, Keynesian demand management emerged as a more suitable legitimising ideology for the ruling class we now had.

I therefore commend the English landed aristocracy. If I am now, in middle age, an increasingly radical libertarian, it is only because I have realised that the system raised up by that class can no more be restored than the class itself can be made supreme again.

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More on Separatism

By definition, Separatists cannot “get along,” and the destructiveness infighting can have on any ideology/movement is not to be underestimated. To those that claim it is too early to consider the specifics of an ethnostate, I would counter that the clear divisions among the commenters of my last article on Separatism demonstrate a sufficiently abysmal lack of consensus as to necessitate a bit of theorizing on the matter.


When considering White Separatists and their infighting, it is worth looking at what Paul Gottfried had to say about the nearly extinct Paleoconservatives over half a decade ago:

They had performed something roughly analogous to what the Christians in Asturias and Old Castile had done in the eighth and ninth centuries, when they had whittled away at Muslim control of the Iberian Peninsula. But unlike the rulers of Castile and Aragon, the paleos never succeeded in getting the needed resources to win back lost ground. Unlike the medieval Spanish monarchs, they also didn’t have the space of several centuries in which to realize their goals.
But equally significantly, the curmudgeonly personalities that had allowed the paleos to stand up to those from the Left who had occupied the Right prevented them from carrying their war further. Although spirited and highly intelligent, they were temperamentally unfit for a counterinsurgency. They quarreled to such a degree that they eventually fell out among themselves. Soon they were trying to throw each other out of the shaky lifeboat to which their endangered cause had been confined. Of course considerable disparities in resources and contacts put these partisans into a weaker position than that of their enemies. But their breakdown into rival groups, led by competing heads, commenced early in the conservative wars, and (alas) it has been going on up until the present hour.

By definition, Separatists cannot “get along,” and the destructiveness infighting can have on any ideology/movement is not to be underestimated. To those that claim it is too early to consider the specifics of an ethnostate, I would counter that the clear divisions among the commenters of my last article on Separatism demonstrate a sufficiently abysmal lack of consensus as to necessitate a bit of theorizing on the matter. Additionally, I have it understood that the purpose of Radix is grapple with theoreticals as opposed to the more horse-race political coverage of Vdare. Regardless, below is in part a continuation of my last article, and in part a response to its commenters.

1) Jews

To some degree, I envy those who sit comfortably on one side of the Jewish Question or the other. Personally, I am on both sides at once, a bit like the late Sam Francis and Radix founder Richard Spencer. I have learned much from reading both Kevin MacDonald and Paul Gottfried (who I believe are on good terms personally), both John Derbyshire and Edmund Connelly, and assume that I will continue learning much from both Jews and their critics until further notice. Regarding the issue of Separatism, I would put it this way: Should a White Ethnostate begin rising from the ruins of America, the far majority of North American Jews will oppose it, and a number of powerful and wealthy Jews (“Organized Jewry”) will do a great deal to squelch it. However, while this is happening, a number of Jews will want to both help and join us. While acknowledging that it will be a small percentage overall, any Jew that would want to come and live in a White Ethnostate is fine with me, and if they would like to study their Torah, so be it. Do we really want to live in a nation where Paul Gottfried is not allowed to live? Also worth mentioning is that a number of Jews within the broader Alternative Right have made impressive proposals for Separatism; see Michael Hart here, and Rabbi Mayer Schiller there.

2) Christianity and its Sects

Greg Johnson deserves special recognition for simultaneously taking Christianity to task, and arguing against the anti-Christian trends sometimes found in our movement. Some years ago he wrote:

To me, it seems fortunate that the separation of church and state in the White homeland may well be necessitated by political reality. The White Nationalist movement must unite Whites of widely different religious convictions in the struggle for a homeland. That means we must build religious pluralism and tolerance into our movement today, which means they will be built into our homeland tomorrow.

I could not agree more, but this is easier said than done. Particularly given how many people assume that a White Ethnostate will rise in the Pacific Northwest/Northern Rockies area, I am surprised to see how little has been written about Mormonism. Mormons have always been a very distinct and proud group in the United States, and given the high rates of Mormon reproduction and their suspicion and purposeful separation from mainstream American culture, the Mormons will still be there in 100 years, and quite likely in much larger numbers than we see today. Today Mormonism is of course absent of any racial consciousness, but that was not always the case, and may well change as the flow of Mestizos into their neck of the woods increases.
Are we ready and willing to align with Mormons? If we are not, the times ahead may be tougher than already imagined, unless of course we set upon having them abandon their faith now – any volunteers? Then again, given how White the state of Utah is, Mormonism may not be such a bad thing.
Mormons aside, the Protestant/Catholic divide is also worrisome. How worrisome is hard to say, Protestant Neo-Confederates and their ilk have managed to get along well with most racially conscious White Catholics from the North, which is a good sign. However, the amount of blood spilt among Whites in the last half millennia is over this difference is horrifying, and while the worst of it was long ago in the days of Montaigne, violence between the two went on in this country not so long ago. And as I made mention of in my last piece, as American civilization begins to crumble, religious conviction will almost guaranteedly increase. A delicate line advocates of White Identity need to tread is to convince the religious that race is more important while being respectful, and ultimately libertarian, when it comes to religious differences.

3) Nukes

The question of nuclear weapons was brought up by one commenter, and like Mormons, is written about with surprising infrequency. Richard McCulloch’s excellent Separate or Die piece makes interesting points on this matter, and I recommend reading it in full. Given that a White Ethnostate will likely include all of (or large parts of) Montana, North Dakota, and Colorado, nuclear weapons will probably be part of the package. Even if all nuclear weapons somehow managed to stay in the hands of a dying American government, it is hard to imagine them being used on a White Nation, just given the geographical closeness and connectedness of the two nations. It is a bit like imagining Israel using its nuclear weapons on the West Bank or Gaza – they would essentially be nuking themselves.

Let the comments roll in.

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Mo’ Snow Days, Mo’ Problems

This was Tuesday, the 28th of January, 2014. As I marveled at the novelty of witnessing a teenager taking in her first snow, the city of Atlanta crept into the first stages of a quickly escalating, snow-induced cardiac arrest. A mere two hours later, Atlanta came to a complete and utter halt frozen in time like some poor, naïve animal suspended in mid-gait amidst an overwhelming and instant freeze. The whole city, stretching nearly a hundred miles from north to south and east to west, lapsed into a Code Blue in front of our collective eyes and died without nary a person, organization, or government to fix the situation.

How Public Education Woes Shut Down the City of Atlanta

In a non-descript public high school building somewhere in Atlanta, I stared outside between two rectangular slits as snow gracefully fell beyond the meager windows. With noon approaching, the African American students, whom I service, continued to grow more and more antsy every minute they found themselves stuck inside the drab, off-white, cement block rooms, except for one young lady from Ghana who had never seen snow before. I watched her and mirrored her grin in my own as she smiled ear to ear admiring the rare precipitation with delight. No word from county whether dismissal would come early today. As parents slowly trickled to the school alleviating teachers of wound-up students one-by-one, I had long since given up on instruction for the day, Hamlet Act II, Scene i and Julius Caesar Act I, Scene ii as the docket demanded.

This was Tuesday, the 28th of January, 2014. As I marveled at the novelty of witnessing a teenager taking in her first snow, the city of Atlanta crept into the first stages of a quickly escalating, snow-induced cardiac arrest. A mere two hours later, Atlanta came to a complete and utter halt frozen in time like some poor, naïve animal suspended in mid-gait amidst an overwhelming and instant freeze. The whole city, stretching nearly a hundred miles from north to south and east to west, lapsed into a Code Blue in front of our collective eyes and died without nary a person, organization, or government to fix the situation. Mother Nature balked at the helpless humans who had tempted the fates of weather and once again lost. For outsiders and denizens of oft cold and snowy regions of the globe, this predicament seems outrageous beyond comprehension, a city grinding to a halt over two to three inches of snow; however, outside of mere governmental oversight and incompetency that plagues multicultural cities, a far greater dilemma set the precedent for the early afternoon shutdown: our terrible education woes, in particular, our EOCT (End of Course Test) scores.

Many articles have been published the last few days that accurately describe both the chaos and the preceding narrative that allowed this mess to occur. One of the more popular articles floating around Facebook the last few days was this article How Hothlanta Happened (Again) which describes in eight reasons how this disaster happened (again) referring to Atlanta Snowpocalypse of 2011. Reason #4 of 8, which explains how two-to-three inches of snow brought the city to a grinding halt, states,

And then something happened, and nothing happened in response. No one freaked out when winter storm advisories were announced. No cancellations were made, and the city and GDOT had nothing ready, and no capacity to catch up once they were behind. The city and state play a game of chicken with winter weather. The usual tactic is to call everything off, cancel everything early, and risk ridicule for the sake of not having people trapped on the roads for ten hours. This is usually done with the luxury of a night to prepare.

One facet of this quagmire is, as the latter selection points out, Georgia Department of Transportation’s complete lack of preparedness for this type of winter weather. The other side of this quagmire is why no cancellations were made in regards to public facilities, especially the schools. For the adults of the city, corporations and businesses had the final say on shutting down; however, governmental facilities, which education is merely a branch, are decided by the counties themselves. Herein lies the reason why the one o’clock gridlock happened. The schools were reluctant to shut down, and when they collectively decided to do so, the timing, along with the weather, effectively crippled the city.

Apparently, businesses and corporations were waiting to see whether the schools would shut down early or make it to the usual end of the day. When the metro schools did begin to close, corporations and businesses knew there was going to be a mass exodus of parents in relation to this early dismal, and timed their own closings with that of the schools. Most of the school systems in metropolitan Atlanta did not call off school on this fateful day, and early dismal announcements did not begin until around noon to 1pm. As a result, approximately three million people left work for the day and the schools began early dismal at the same time. So imagine 6pm rush hour moved earlier to 1pm, add snow and ice to the mix, and, lastly, consider school dismissal which entails thousands of busses ferrying students all across the county, etc. The result has made Atlanta the laughing stock of the nation at present. The following is a picture chronicling the time, the traffic gridlock, and the total shut down of the city on Google Maps.

Here is where most mainstream news sources will cease their journalistic endeavors. Why were the various metropolitan boards of education so reluctant to cancel school for January 28th the day before and thereby saving themselves the hassle? The answer is test scores, specifically the EOCT (End of Course Test) scores. According to the 2012-2014 Georgia Assessment Calendar on the Georgia Department of Education website, the Spring EOCT administration begins April 28 and continues to June 6, 2014. For teachers, these EOCT scores can make or break you. Most teachers spend the entirety of the year teaching in preparation for their respective tests eschewing whole parts of the curriculum and certain Common Core standards that are historically less manifest on the EOCT. There is so much scrutiny for teachers to close the racial gap between blacks and Hispanics at the bottom and Asians and whites at the top that the whole system now revolves around these scores. These scores have become so important that many school systems in Georgia (and around the country) are beginning to tinker with, and hopefully fully integrate in the future, Merit-Based-Pay to encourage older teachers to retire and encourage younger teachers to really “go the extra mile.” The new salary system would effectively determine your income based upon your test scores and percentage gains.

The following image is a composite of EOCT test score results from Winter of 2007 to Winter of 2012 arranged by racial demographic. The scores account for Winter EOCT retakes (i.e. W07) and Spring EOCT first takes (i.e. S08). This data comes from the Georgia Department of Education website and is entitled TESTING BRIEF: Georgia End of Course Test (EOCT) Winter Administration, November 26, 2012 – January, 4th, 2013. The numbers for each seasonal administration represent the percentage of students who “Meets” or “Exceeds” the standard. This basically means the percentage of students who passed the test for each respective course.

The EOCT scores for each subject illuminate the gap that the nation wants to pretend does not exist. This gap is the proverbial elephant in the room for educational systems across the country.

Therefore, metropolitan boards of education need students in seats every-single-day to receive that precious instructional time in the lead-up to the EOCT testing days at the end of Spring semester. After the cheating scandals and the failure of other artificial means to boost test scores, the attention of the nation and the federal government at large continues to scrutinize, analyze, and audit every move sub-standard, low achieving districts make. This is why Atlanta Public Schools, Clayton County, DeKalb County, Fulton County, and Gwinnett County schools, among others, did not cancel school the day before. That is, these school systems could not afford to lose the one day of instruction their students desperately need to increase the EOCT scores, and, thus, close the racial gap. As a result, all waited until the transportation and weather quandary was beyond them and absolute chaos ensued.

The weather fiasco is effectively kicking the schools systems of Atlanta while they are already down. Being on the inside of the public education system, I can vouch for the terror and animosity teachers have for EOCT’s. Not only is the scrutiny of the federal government at play concerning these test scores, but also massive amounts of funding for schools, as well. Percentages gained by the current administration, whether on the respective boards of education or of the schools themselves, serve to enhance the prestige of those in charge as well as increase credibility for determining funds for the near future. Therefore, when scores, funding, and careers are all at stake, superintendents, boards of education, and administrators will continue to tempt the fates in these kinds of scenarios.

As adversity reigned upon the city that day, white folks the city over did what white folks often do in times of need: help one another until the crisis is resolved. I will now refer you to the following articles: The Silver Lining Of Atlanta’s Snowpocalypse 2014, Storm victims find snow angels on social media, or this Facebook page. Obviously, whites weren’t the only ones helping others on this day, but, funny enough, you can’t find any pictures of diversity lending a helping hand.

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Choosing Limbo

In his “statement of principles” issued this past Thursday, Senate Majority Leader John Boehner claims to have—at last!—put forth a “common-sense” and “bipartisan” approach that will fix our “broken immigration system.” Such clichés have become all-too familiar, and the memo is yet one more variation on a theme, played every couple of years for the past 15.  

In his “statement of principles” issued this past Thursday [PDF], Speaker of the House John Boehner claims to have—at last!—put forth a “common-sense” and “bipartisan” approach that will fix our “broken immigration system.”

Such clichés have become all-too familiar, and the memo is yet one more variation on a theme, played every couple of years for the past 15.

As other commentators have pointed out, Boehner’s “principles” are quite similar to those of the “Gang of Eight,” whose bill died in the House in 2013. The difference that jumps out is that Boehner would allow migrants who are in the U.S. illegally to acquire legal status, though not citizenship. (In other words, they would be allowed to stay but not allowed to vote for Democrats.)

Coming after the Gang of Eight’s failure, Boehner’s memo and resultant bill (if there ever is one) amount to a calculated attempt to negotiate between two centers of power in the Republican Party. The first is a constellation of interests that, for ideological and economic reasons, wants ever more immigration and access to global labor pools. The second is the GOP’s overwhelmingly White electoral base, which accounts for some 90 percent of Republican vote totals.

Mass immigration is patently unpopular among White Republicans; more important, immigration (along with “illegals,” “amnesty,” and related buzzwords) has taken on a profoundly symbolic meaning. Immigration is a kind a proxy war—and maybe a last stand—for White Americans, who are undergoing a painful recognition that, unless dramatic action is taken, their grandchildren will live in a country that is alien and hostile.

There are many within nationalism and traditionalism, as well as the “hard Right” of Beltway conservatives, who are convinced that the GOP is acting like “the Stupid Party” in supporting the mass immigration of millions of likely Democrats. Such activists, it seems, want to save the GOP from itself, and prevent an unnecessary political suicide at the behest of clueless “RINOs”. (My fear is that Republicans aren’t as stupid as they look.)

But the GOP’s “grassroots” are, on some level, at fault for continuing to articulate their opposition to immigration using the bugaboo of “amnesty,” which effectively makes immigration a matter of legality, national security, and abstract notions of citizenship. (I, for one, would happily grant “amnesty” to a million Russian, German, or Italian “boat people” who might happen to wash up on American shores.)

Immigration and “amnesty” are, as mentioned, non-racist proxies for race and culture. In focusing on these, the base has effectively painted itself into a corner, in which it will have a difficult time opposing a bill that, say, promises border enforcement and increases legal immigration or, qua Boehner’s memo, offers penalties and legal status to migrants without citizenship and voting rights.

Putting that aside, a bill based on Boehner’s memo (if it ever sees the light of day) would create a “new normal” socially and demographically—and one with many unintended political consequences.

First and foremost, the migrants would remain here, regardless of whether they’d be allowed to vote. Hispanics would thus continue to establish enclaves and quasi-homelands.

Secondly, their children would be citizens. In other words, the political effects would not be immediate but they would be inevitable, some 25 years later when the current crop of Republicans are in retirement and no longer need to build careers by manipulating White voters.

Thirdly, and most provocatively, America would have generated a new “Jim Crow” myth. If Boehner proves successful, imagine the stories we’d read, only a couple of years on, of hard-working “José,” who’s here legally and whose lifelong dream is to vote or run for office. The American Left (and, likely, much of the Right) would be revitalized by the prospect of advocating for American Hispanics “living under Apartheid,” working and paying taxes but not receiving representation.

In the near term, I’ll refrain from predicting what will come of Boehner’s memo. A year ago, my gut feeling was that the Gang of Eight’s bill, introduced shortly after Obama’s second inauguration, would prove successful. (I was incorrect.) And since Boehner’s memo was released, there has been passionate opposition, even among mainstream conservatives.

Of course, all of this has remained entirely on the level of reaction: conservatives express their distaste and unease, without really articulating a competing vision—even on the most rudimentary level of Who We Are. For better and for worse, a likely scenario is that we will remain in the same limbo we’ve been in for decades: mass Third World immigration will continue, legally and illegally, and White America will keep putting off a definitive answer on its identity. At a time when it is needed most.

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To Survive—One Hour Longer Than the Machine

The crisis that began in 2008 with the bursting of the subprime mortgage bubble is no ordinary downturn. All observers understood this intuitively. Something has gone wrong with our world, something lying at the very foundation of our way of living, producing, and consuming—and even of our way of thinking.

This something that has just been broken is our faith in the millenarian mechanism of Progress.  

The following is the Foreword to the French edition of Survive—The Economic Collapse.

The crisis that began in 2008 with the bursting of the subprime mortgage bubble is no ordinary downturn. All observers understood this intuitively. Something has gone wrong with our world, something lying at the very foundation of our way of living, producing, and consuming—and even of our way of thinking.
This something that has just been broken is our faith in the millenarian mechanism of Progress.

For three centuries, Western man has had the idea that he does not need God, since he is his own savior. Humanity is the messiah of humanity: thus proclaimed the new religion. A religion that entered into Catholicism on tiptoes with Descartes. A religion, also, that ended up substituting itself everywhere in the place of the ancient faith.

People sometimes laugh at Juche, that ridiculous North Korean ideology whose only article states that man can transform nature indefinitely. Wrongly. In more sophisticated forms, all contemporary systems rest upon the postulate of human omnipotence. China has razed the house of Confucius and frenetically converted to the religion of growth. Eternal India—yes, even India—has set itself to conceiving the future as a rising curve.

All mankind has gradually entered into the naïve communion of the new religion, much less rational than it seems: technology to perform miracles, banks to serve as temples of the monetary idol. Monetarist neoliberalism—the last ideology, standing victorious upon the corpses of Jacobinism, classical liberalism, social democracy, communism, and fascism—would lead man to the millennium, the long-lost terrestrial paradise soon to be regained.

It was a false promise and a trap. We ought to have been suspicious. For the past few decades, the facade of the progressivist temple has begun to crack. . .

Since the 1970s, various Cassandras have been warning us: a project of indefinite growth cannot be carried out in a finite world. Their arguments have been swept under the rug as “not taking account of scientific perspectives.”

In the 1980s, the collapse of the USSR following the Chernobyl catastrophe provided food for thought for anyone willing to think: “so, an extremely large, over-integrated system can collapse suddenly, once a certain threshold of fragility is reached?” Here again, we have refused to draw the lessons from the event, preferring to blame the collapse on communist ideology without posing the question of over-concentration and over-integration as such.

During the 1990s, the West was giddy with triumph. Those were the mad years of the Internet bubble. “Who cares that the material world is finite: capitalism will invade virtual worlds of its own construction!” But the dream ended abruptly when the model of the new economy revealed its real nature—it was a mirage, an illusion. If there was a dizzying fall at the turn of the millennium, it was not that of the Twin Towers, but the collapse of hopes placed in virtual reality, the escape hatch through which were pushed the ever more insurmountable internal contradictions of a capitalist system driven mad by the permanent confusion between the monetary map and the economic landscape.
Once again, people decided to see nothing, to learn nothing. In order to maintain at all costs the illusion that the millenarian utopia could construct the meaning of history, the financial oligarchy put the economic system on life support, giving the American economy fix after fix of debt. It was an absurd effort that, besides, pointed out the absurdity of neoliberal monetarist semantics.

This absurdity could only endure for so long. In the fall of 2008, its time was up.

A great shiver ran down the spine of the hundred-thousand-headed beast—the ruling class. Amidst the crash, still more dollars were injected into the system, like so many symbols that concealed nothing, but which once more, for a few years, perhaps, allowed the neoliberal propaganda machine to keep grinding away at all costs.

These were just the last, dilatory maneuvers that will not change anything in the end: it is all an illusion. It hardly matters that financial indices are artificially maintained by lowering interest rates to zero. Breaking the thermometer never cured a fever.

Economic rationality alone is not able to provide the meaning of history. Technology cannot accomplish everything. A project of infinite development cannot be conducted on a finite planet. Man cannot have everything he wants; he must want what he is able to get.

We are faced with a return to limits.
Mankind will not be its own messiah—the humanist religion is a failure.

The beast with a hundred thousand heads is, indeed, behaving like a beast—in particular, it is as dangerous as a wounded animal that feels its hour has struck. Back from the failure of the credit system that served as an ideological shelter for their power, the elites and their trustees are now struggling to save their power, to preserve the messianic fiction, while gradually restricting it to themselves. On the one hand, a superior humanity that wants to be a messiah for itself and itself alone; on the other, an inferior humanity sent back into the symbolic shadows of thought’s absence, the non- existence of meaning—in fact, into the negation of its status as an autonomous subject, where it is forbidden to define a mental space free of the constraints placed upon it. A humanity skinned of its spirit.
Such is the generative schema of the next decades. The future is menacing. We might as well understand this. The humanist religion is going to transform itself into an anti-human ideology.
This turnabout, the creating of a monster by those who sought to make an angel, has been underway since the 1970s. But the 2010s will mark a perceptible acceleration in this process. And life, in consequence, will soon be very difficult for many of us.
In this context, the stakes of the game, for true men, will soon be to survive. That’s all—to survive.

Going back to the ranks of the powerful madmen is not an option. You might obtain the intoxicating illusion of superiority, and certainly easier living conditions, but only at the price of your soul. Resigning yourself to vegetating among the mass of the ruled is hardly less depressing. (And amidst that oppressed and impoverished body, violence will be the norm.) Our contemporaries have too deeply assimilated the perverse logic of the consumer society to convert suddenly to the voluntary simplicity that might save them.

Survival will almost certainly play itself out away from today’s bustle, in refuges we must know how to create and defend. Physical survival, yes; but also psychological and spiritual survival.

Of course, this is no exalted ideal. But at this stage, resisting the inhuman machine will often mean passing by it unnoticed, and above all, being able to do without it.

A modest struggle, but hardly a contemptible one.

For one day, when that machine has exhausted all the possibilities of its original élan, it will totter and fall. Then, for us, it will be enough to be numerous, to maintain solidarity, so as collectively to regain control of our Earth after we have fiercely defended our few areas of retreat. It is in order to be there, at that decisive moment, that we must survive now. So do not be ashamed: let us build our refuges! Remember that a rebel wins if he can hold out one hour longer than his adversary. Let us organize ourselves to do so.

So, my friend . . . wipe away that sad, drawn smile. Raise up those eyes you have kept lowered for so long. Look straight ahead at the horizon. Hold your chin up. Your life has meaning—to survive one hour longer than the machine.

Pass the word on: comrade, our children are counting on you!

Michel Drac is a writer, political commentator, and economist. For fifteen years, he worked as a controller. He is the author of numerous books and the founder of the publishing house Le Retour aux Sources. He is also a member of the national association Equality & Reconciliation.

Survive—The Economic Collapse


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Peak Everything

“Nothing is funnier than unhappiness,” Samuel Beckett once quipped, a reminder that, when all else seems to be lost, there is still comedy. Hence, I was prone to take a cheeky attitude about the awful and tremendous dislocations now underway in the so-called “developed” world when I wrote my own recent books about it. As we march toward a reckoning with the mandates of reality, delusional thinking increases in direct proportion to the general anxiety level;  the net  effect appears to be an aggregate loss of intelligence, especially among people who ought to know better. What is more comically sublime than smart people acting stupidly?  


The following is the Foreword to the English-language edition of Piero San Giogio’s Survive—The Economic Collapse.

“Nothing is funnier than unhappiness,” Samuel Beckett once quipped, a reminder that, when all else seems to be lost, there is still comedy. Hence, I was prone to take a cheeky attitude about the awful and tremendous dislocations now underway in the so-called “developed” world when I wrote my own recent books about it. As we march toward a reckoning with the mandates of reality, delusional thinking increases in direct proportion to the general anxiety level; the net effect appears to be an aggregate loss of intelligence, especially among people who ought to know better. What is more comically sublime than smart people acting stupidly?

Political leadership especially appears mystified by the changes underway in the world. The most conspicuous feature in this period of history is the incapacity of the educated and ruling classes to construct a coherent narrative about what is happening to us and to form an intelligent consensus concerning what to do about it. This is tragic, of course, but watching it unfold has been a pretty riveting show, and the action is only beginning. Piero San Giorgio is arguably less prankish than I am in this very clear and useful guidebook to the present and future, but we share an appreciation for the comic gravity and strangeness of our time.

The three horsemen bearing down on industrial-technocratic humanity are well-known now: 1) peak oil (at least peak affordable oil); 2) the impairments of capital formation due to peak debt accumulation; and 3) the very tangible effects of climate change (or, at least, disorders of the weather). In the galloping charge of these horsemen, certain consequences seem predictable. For instance, we can see presently the relationship between fossil fuels and money. There is a direct link between the availability and quantity of cheap oil inputs to advanced economies and the expansion of cheap credit, which, when activated, is converted into debt. So, at the moment of peak oil, you also arrive at peak debt. And in passing the peak of each, we begin to witness the epochal unwinding of that debt as claims on things of value exceed the existing collateral. The unwinding presents itself as the disappearance of money and, more to the point, of aggregate wealth possessed by a society. That translates into falling standards of living.

For, perhaps, an even more direct example, we can see the tangible effects of climate change (or weird weather) express itself in crop failure, food shortages, and higher prices; or in the destruction of seaboard city neighborhoods and infrastructure when great storms strike; or the desertification of drought-stricken regions driving people from their homes. In all these cases, people suffer terrible losses of health, property, or economic standing.

So the salient point that an interested observer would make of the situation is that the terms of existence are certain to become harsher for just about everybody, as we compete for scarcer resources amid crumbling infrastructures for daily life and ecological breakdown. There are peculiar and pernicious side effects, of course, such as the tendency for the remaining wealth of nations to become concentrated in fewer hands, the notorious “one percent.” But that, too, leads to other effects, for instance, political upheaval, in which the “one percent” (or the aristocracy or the elite or ruling class) is subject to overthrow and physical assault—as in heads rolling. This, in turn, often leads to more widespread civil disorder in which a very general suffering prevails, while economies crumble and new elites attempt to establish rule.

The threat of that disorder, widespread among civilized people, has never been so ominous, though as of early 2013, the people in these societies remain deluded, confused, and apathetic (as in the U.S.) or only verging on manifest discontent (as in Europe). This excellent book provides a roadmap for understanding the journey through socioeconomic upheaval, and what to do at the destination.

I concur with Piero San Giorgio that there is much we can do besides hand-wringing, prayer, and needless political conflict to facilitate the transition into the next era of human history. I think we also agree on the nature of that journey’s destination: a “reset,” shall we say, to far less complex living arrangements in a world that has grown wider, with fewer people, smaller sovereign units of governance, and reconstructed local economies. The “to do” list of crucial tasks for civilized people can be stated succinctly: we have to grow our food differently as industrial farming goes obsolete; we have to inhabit the landscape in ways other than suburbia and colossal metroplex cities; we have to move people and things in ways other than airplanes and automobiles; and we have to rebuild the fine-grained, local networks of economic interdependence that will constitute commerce as we leave the economic dinosaurs of Walmart (and things like it) behind.

In this agenda, there is no room for crybabies, scapegoating, or pettifogging. Piero San Giorgio lays all this out here with a most refreshing clarity of purpose, which I commend to you as a valuable cram course in how to survive the rest of your life.

James Howard Kunstler is best known as the author of The Long Emergency and The Geography of Nowhere. He is also the author of many novels, including his tale of the post-oil American future, World Made By Hand. His shorter work has appeared in the New York Times, the Washington Post, The Atlantic Monthly, Metropolis, Rolling Stone, Playboy, and many other periodicals.

Survive—The Economic Collapse


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Being Who We Are

Russia is capable of ceasing to be the world’s gas station (there are more suitable candidates for this purpose) and gaining self-respect:

  • If it becomes a Pan-Slavic country ready to defend its brothers in blood, language, and faith even if only against the Euro-bureaucratic pink-Liberal dictatorship, even if only against extreme Islamism;
  • If it becomes a Eurasian country restoring the great continental project, defending its peoples against the West (in its neo-Liberal and “Euro-Communist” versions) and the East (in its Chinese and Saudi-Caliphate versions);
  • If it becomes a nationalist country capable of taking care of millions of Russians left behind the post-Soviet cordon, from Sevastopol in Ukraine to Ust-Kamenogorsk in Kazakhstan, capable of becoming the “Great Bear” ready to tear apart anyone who comes in between her and her cubs.

Is there anything that Russia can offer the world other than oil of the “Ural” brand?

Russian journalist Mikhail Moshkin analyzes the current instability in Ukraine with a special focus on the meaning of traditional Russian identity and statehood. This translation was originally published at The Soul of the East.

The state is the actuality of the ethical Idea. It is ethical mind qua the substantial will manifest and revealed to itself, knowing and thinking itself, accomplishing what it knows and in so far as it knows it.

G. W. F. Hegel

Ukraine: Two Alternatives of Returning to One and the Same

A well-known formula, “the patient is either alive or dead,” encapsulates the Ukrainian situation in its entirety for those looking from the outside (and, most likely, the participants themselves). Either the Maidan finally topples Viktor Yanukovich over, or, a more likely scenario in light of the current events is that Yanukovich will give up everything he possibly can, handing out status positions in the government to the Maidan triumvirate, which is rapidly losing popularity for collaborating with “zlochinna vlada”—“criminal authorities” (offending Oleg Tyagnibok to top it off!). And, considering that it is impossible to return to the pre-Maidan status quo, Yanokovich will become a “lame duck,” with the 2004 Constitution in his beak and the omnipotence of the Verkhovna Rada. In a country that just collapsed into yet another economic and political pit.

Given the prospect of Vitali Klitschko’s presidency (yet how can the boxer become president if Yulia Tymoshenko is released?), the prospect of a “white-and-blue” regional separatism, the secession of Crimea, etc., are all real possibilities. We are seeing the signs thereof already. At the same time, all our political scientists and analysts should not get overly excited about “redrawing the new underdeveloped countries on the map.” The specter of the Donetsk-Krivoy Rog Fronde haunted Ukraine as early as 2004 as well, but even then, with Viktor Yushchenko’s victory (does anyone still remember this political figure?), the southeastern autonomous region did not come to fruition, whereas Yevgeniy Kushnarev, the chief ideologue of separatism, got off lightly. Most likely, despite the ever-present antagonism between Galicia and the Southeast, there won’t be a “divorce.”

It looks like we might end up with bad infinity. Either, after the Maidan’svictory, we return to the “orange-ism” of ten years ago, or, after Maidan is pacified, we go back to the status quo from six months ago. The Eternal Return of one and the same, one and the same, one and the same.

In other words, this is obvious.

RussiaLacking Meaningful Alternatives

More central to this question, in response to the challenge of the Maidan—a gauntlet had been thrown down without any doubt—is what Russia can say or, more importantly, do. Let us attempt to be honest with ourselves and answer the following question: why is it that we, as we stand now, have the right to restore the Eurasian space, the triune Slavic union, and so on?

Critics of “gathering the lands of Russia” are, sadly, correct that our “Babylonian” spirit is still strong. And we have yet (do we?) to transform from the New Babylon into the Third Rome. Is it the Russia of mindless celebrities that is the beacon for all those discontent with “Euro-Sodom” and globalist Americanism?

Yes, we can become the focus of hope, but only if we ourselves find meaning in our own existence throughout history.

The author of this text is neither a Communist nor a fan of the USSR, “USSR v. 2.0″ or futuristic modernist projects in general. Therefore, he can only comment distantly: Russia of the 1920-30s (even if it were thrice Soviet and socialist, it remained Russia) was a realized possibility of a different world order and a different future. Antonio Gramsci and Georgi Dimitrov were pro-Soviet Communists not because of grant money, whereas Romain Rolland and Lion Feuchtwanger composed panegyrics without any exchange for thirty pieces of silver.

Being Who We Are

Russia is capable of ceasing to be the world’s gas station (there are more suitable candidates for this purpose) and gaining self-respect:

  • If it becomes a Pan-Slavic country ready to defend its brothers in blood, language, and faith even if only against the Euro-bureaucratic pink-Liberal dictatorship, even if only against extreme Islamism;
  • If it becomes a Eurasian country restoring the great continental project, defending its peoples against the West (in its neo-Liberal and “Euro-Communist” versions) and the East (in its Chinese and Saudi-Caliphate versions);
  • If it becomes a nationalist country capable of taking care of millions of Russians left behind the post-Soviet cordon, from Sevastopol in Ukraine to Ust-Kamenogorsk in Kazakhstan, capable of becoming the “Great Bear” ready to tear apart anyone who comes in between her and her cubs.

Is there anything that Russia can offer the world other than oil of the “Ural” brand?

Something does emerge as a sketch: this is a country that remains the bastion of Right-wing conservative Christian value, and, in general, a sort of a stronghold of the “global Right” force, ready to pick up J.B. Fichte, Alexander Hamilton, and Yamamoto Tsunetomo, ejected from the steamship of Modernity. What remains to be done is small: transferring this from the sphere of declarations (they are very much at odds with reality) into the sphere of political action.

We will also have to examine our recent past, since we were considered a stronghold of the “global Left” in the 20th century. It would be most logical to treat the Soviet era precisely as a period in history. Otherwise, there is the impression that Lenin and Stalin are still alive ruling our lives on a daily basis. It is time to leave necropolitics behind.

The latter will help us stop looking for cravings toward Tradition, faith, and hierarchy in the Communist Party’s congresses and speeches of leaders. We must stop looking for traces of Rurikid and Romanov Empires in the “Red Empire,” or, conversely, we must stop searching for crypto-Communists among the likes of Alexei Kudrin, Oleg Deripaska, and Viktor Yanukovich. Without bias or wrath, we must choose all that will be useful to us (that same socially-oriented economy with, as mentioned hundreds of times, Right-wing politics), leaving Vladimir Ilyich and Iosif Vissarionovich for the historians.

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Three Questions for Separatists

It seems that with every passing year there is more and more discussion in “our” circles about the creation of a separate homeland for Whites in North America. While still being something along the lines of a pipe dream, it simultaneously seems more and more likely to be only solution for those who put White interests first and foremost.

It seems that with every passing year there is more and more discussion in “our” circles about the creation of a separate homeland for Whites in North America. While still being something along the lines of a pipe dream, it simultaneously seems more and more likely to be only solution for those who put White interests first and foremost. News items like White deaths outnumbering White births, coupled with models like Orania have pushed many White activists firmly in the separatist camp: Sam Dickson, Richard Spencer, and Michael O’Meara to name a few. The crowds at both Counter-Currents and The Occidental Quarterly seem all but entirely convinced that this is the solution, and with Vdare and Takimag becoming increasingly racial, it is not hard to imagine many of their readers beginning to think along the same lines. With more and more people thinking about it, and an American Renaissance conference that will have at least one lecture on the matter just around the corner, it is worth considering some of this ethnostate’s specifics, and roadblocks. The below should be taken as dabblings in complex issues, and far from the last word. Consider them jumping off points for discussions Whites are having across the globe.

1) Religion

In terms of religious beliefs, White Nationalists and their fellow travelers are an incredibly diverse bunch. Among our ranks are a number of Catholics, Protestants, Atheists, Jews, and Pagans. To my knowledge, there are no prominent Muslims, however there may well be Traditionalist followers of René Guénon (or Martin Lings or Titus Burckhard, etc.) out there who have converted to Islam and still read American Renaissance. Will all of us be able to get along? On its face, the question is easy to dismiss by claiming that any ethnostate we create will continue in the Western tradition of keeping church and state separate, and that since the nation’s defining characteristic will be race, it will be easy to leave religious differences alone.

However, the question becomes more difficult when one considers education. For me personally, and I suspect for many others, much of an ethnostate’s appeal comes from the prospect of raising my kids (or grand-kids, or great-grand-kids, etc.) in a safe and healthy environment, and much of that centers around schools. If we are to have a White country, we will have White schools, and what will they teach? We can all more or less agree on basics like history and mathematics, but what of religion? Will there be religious instruction for our children? Of what ilk? For the sake of balance, will Frederich Nietzsche be taught alongside the Torah? This broad issue of religious tolerance calls into question many smaller legal issues as well: blue book laws, obscenity laws, sodomy laws, usury laws, etc.Will “God” be in our Constitution, what about our national anthem?

Further complicating the matter is that should the racial situation in North America get so bad that a White Ethnostate is even possible, I would suspect an upsurge in religious belief, as is often the case when the going gets tough. What is to be done if a group of Evangelicals from Tennessee and a group of Traditionalist Catholics from Illinois converge at once on a flowering ethnostate somewhere in the Pacific Northwest? And what if a flock of Mormons fleeing a half-formed Aztlan arrive as well? Those who have already disposed themselves of one excessively diverse nation may well prove willing to do so again in short order. Ensuring that further splitting after a homeland begins to take form is a concern not often voiced, and worth contemplating.

2) Government

What system of government are we to have? Many of the strongest advocates for an ethnostate are also harsh critics of democracy (e.g. Richard Spencer and Michael Hart), which is fine, but begs the question, “well what then?” Are we to crown Jared Taylor king and let a monarchy flow from there? Perhaps a council of philosopher kings made up of the more prominent thinkers in our movement? If so, we have to go back to religion and debate whether each religious group should be represented on this council.

This question might grow more difficult with time. An America with sufficient racial strife and government breakdown to make an ethnostate possible will be an America so chaotic that completely apolitical Whites would likely flood our nation simply in search of a safe place. Like it or not, Americans of all stripes love democracy, even when things are bad and falling apart. The Confederates wanted a Republic, the Mormons organized democratically even before they were searching for acceptance, and even those secessionists of today in Vermont and Cascadia speak in terms of democracy. Average Whites fleeing a disintegrating Los Angeles may go along with a benevolent autocrat somewhere in the Rockies at first, but sooner rather than later they will want a voice in their new homeland. Are we give them books by Julius Evola and Alain de Bensoit to explain to them why they should not vote? Should there instead be a Republican system with limited voter enfranchisement? What will the requirements be in terms of age, sex, property, etc?

3) Censorship

If a new White Nation will be one big fresh start, how fresh does it need to be? For decades now, the art and culture of the West has been decadent and far from aligned with our conception of the world, and this trend will only be made worse with time. Will television from the outside world be banned? What of their books, magazine, and movies? Are all denizens of a White Nation to be trusted, or will they need guidance in terms of aesthetic consumption? Like with all questions of censorship, this one starts easy but gets hard quick. Banning Mandingo porn is obvious (though would imply little faith in the tastes of the citizens), but what about Moby Dick? The “Pequod” features a curious kind of racial harmony, and has touches of homoeroticism, but is a classic in the Western Canon. What about leftist political books, like those by Karl Marx? How about rap music? What about Eminem? The questions go on and on, and they all beg that the last two questions be answered as well: what role would religious doctrine play in censorship, and who would decide what gets censored?

These three topics are worth pondering, but remember to be polite. Ironically, if a White Ethnostate is ever to be founded and survive its first day, an incredible amount of tolerance will be required of all involved. The segment of the American Right unallergic to racial issues has a long history of infighting, and a very short list of victories.

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Emanations of Wotan

Surely as Wotan/Odin personifies the warrior god amongst many of his emanations, Wotan also epitomizes the mystic priest, as well, as the All-father is unbound to simplistic distillations. The emanations of Wotan, as suggested by Jung in his essay, change, evolve, and adapt to the time at hand.

The Spirit of White Consciousness WWII to the Present

Much has been written about Carl Jung’s 1936 essay entitled “Wotan,” where Jung provides an esoteric traditionalist criticism of contemporary events during this precarious era of European history, focusing specifically on the rising atavistic Teutonic ethos embodied by the Nazis and the German people. However, the following paragraphs will not focus on the coming renaissance of Odinism, nor will it focus on erroneous rationalizations for RAHOWA, or any other spurious exegeses the essay has inspired.

Surely as Wotan/Odin personifies the warrior god amongst many of his emanations, Wotan also epitomizes the mystic priest, as well, as the All-father is unbound to simplistic distillations. The emanations of Wotan, as suggested by Jung in his essay, change, evolve, and adapt to the time at hand. In this manner, the ethos and Zeitgeist of modern White consciousness in all the major European theaters of the world (North America, Europe, Australia, etc…) no longer exhibits the ethos and characteristics of Wotan, the war god; instead, the contemporary White, Occidental world reflects Wotan, the master of words, language, and mysticism, as our world moves away from mass violence and mass warfare as the most effective and efficient means of communication both literal and symbolic.

The most important, and often quoted, metaphor extracted from Jung’s essay concerns Jung’s metaphor of the river bed. Through this image, Jung asserts that the gods of our ancestors, as archetypal mechanisms of the psyche, have existed as long as we have existed as a race. The subconscious archetypal gods of the Teutonic peoples are the innate creations of our earliest ancestors. The trough of their riverbed, or the subconscious erosion made by these archetypes over such a great period of time, extends the deepest and remains most readily to be filled when the flood of mystic waters flows over this subconscious topography once more. This explains how these ancient gods continue with us. Even if the river bed is dry for a time and the gods seemingly dead, the riverbed remains waiting to be filled by the spirit of these same gods. More often than not, the gods never die; rather, their aspects and nomenclature change and shift.

Jung’s riverbed metaphor explains the power that this Teutonic ethos wielded during the Nazi era. Even though the pagan period had all but lied dormant for a thousand years, this atavistic Zeitgeist remerged in the mid-20th century, irrevocably altering the landscape of the time and the people who survived the period. Viewing the Nazi period objectively, without moralism, their return to ancient ideologies, symbols, perspectives, and philosophies at least lends empirical credence to the idea of racial memory, how there is a narrative unfurling in every racial culture and spirituality, and how these aspects endure and adapt overtime.

Considering the occultic phase “As above, so below,” in other words “the macrocosm will reflect the microcosm and vice-versa,” archetypal gods such as Wotan and the Aesir macrocosmically reflect the microcosm of the Teutonic soul. In Germanic metaphysics of the soul, there existed the idea of the soul complex made up of different, yet complimentary parts, much unlike the unified soul idea of Christianity. One particular aspect of the soul complex is the fetch. On this concept, Esoteric Germanic Scholar Stephen Flowers asserts,

The fetch can be understood in the traditional sense as an entity separate from the individual, but which is attached to him for the duration of his life. It is the conduit through which the gods communicate to him, and the embodiment of all that he has ever been. It is a storehouse of images and powers from beyond this life and from beyond Midgard. (…) In this is housed all of the echoes of all of the deeds ever done by the bodies to which the fetch has ever been bound (58-59).

In other words, the fetch represents the racial collective unconscious that Jung himself introduce as a concept. On the macrocosmic level, Wotan reflects the mechanism of the fetch to the whole race instead of the mere individual. If one ponders about this archetypal role of the gods in connection with Oswald Spengler’s view of civilization as reflecting the microcosmic cycle of birth, life, and death of the human individual on the macrocosmic level, then the notion that the spiritual, that which is immaterial yet ever-present, must function on the macrocosmic level, as well. Therefore, the body of the civilization must die; however, the ancestral spirit and ethos is eternal in some sense.

The spirit of the civilization lives long after the corporeal civilization. Both the spiritual and residual physical legacy continues. The spirit of Wotan, operating as the fetch on the macrocosmic level, detaches from the dead civilization and reattaches to a nascent civilization of the same racial stock. The physical legacy is more obvious. The best example of physical legacy would be in the consideration of how important classicism (the legacy of Greek and Rome) is still to the present day. Wotan and the Aesir still linger in our subconscious though Germanic and Scandinavian practice ended a thousand years earlier. Plato’s Republic or Artistole’s Treatise on Rhetoric still reach from beyond the ancient grave to influence modern thought. In turn, the runes and the gods lied mostly dormant, much like the One Ring of Tolkien’s epic, until both the runes and the gods revealed themselves once more during the German Romantic period of the late 19th century.

It is my assertion that Wotan, the War god, reared his ugly head during this period of turmoil as the most effective means of communication and action. Unexhausted by the First World War, nations and principalities on both sides of the Ally and the Axis powers malevolently postured in the perilous geopolitical situation. The goals of these various parties and their globalist banker “philanthropists” could only be achieved through mass warfare. The most effective means of communication to fight the growth of Marxism in the Soviet Union, the Fascism of Mussolini’s Italy, or the National Socialism of Germany was to forego intellectual debates of merit and dive head strong in a measure of brute force. Though “mass” media of the period could reach and influence great numbers over great distances of geographic locations, its distribution was far too slow to keep apace with the escalating situation of World War II. The metaphysical semiotics of War, whether Ally or Axis, were far more powerful statements than the written word. Only the mass blood shed of Dresden, Nazi and Soviet Death Camps, post-war German civilian concentration camps, and last, but hardly least, the atomic bombs dropped upon Nagasaki and Hiroshima both provided the shock-and-awe military leaders, politicians, and globalist bankers wanted while also sobering the frenzied bloodlust of the world’s population for a time.

Today, Occidental denizens, White or otherwise, have reached our threshold for wanton and mass violence. There is no longer a fervor, no longer a romanticism of war. Vietnam and the War on Terror shattered the last vestiges of the idea of noble warfare. Hardly 10 years since the beginning of the War on Terror, ordinary Americans and our ordinary global counterparts no longer call for blood against nebulous, barely-identifiable groups. I feel even a true, authentic sense of shame in America for our initial reaction to 9/11 and the exponential mess originating therefrom. Not even the rednecks of my home state have the gall nor the want to wish ill-fates upon “towel heads” any longer. Too many pictures of dead women and children. Too many destroyed lives. Too many raw, uncensored videos. Even the toughest, most cynical vanguardist would be hard pressed not to be affected by an Arab father losing his daughter, wife, son, etc. Though the signs of degradation surround us, we still understand on some level that we are blessed.

The rise of global communications, the Internet, alternative journalism, and the like have begun to decimate the globalists’ logos and rationale for the continuation of purposeless wars that benefit none but the globalists themselves. Blind faith in politics, political leaders, and their agendas is seemingly less and less tolerated or fashionable on either the left or the right. We are now so much unlike the Great Generation willing to die for God and Country, a generation whose members sometimes committed suicide if unable to fight for freedom and liberty. Even the poorest of the cracker proletariats are hardly that naïve in 2014. Military service is a means-to-an-end, not a service of valor, honor, and courage. There is no authentic ethos that guides the passions of youthful combatants, only the promise of a paycheck, skills specialization, and a means of going to college. I surely do not mean this as a slight to service men and women, but they must be willing to accept the vast difference in what it means to be a part of the military now as opposed to then.

The priestly avatar of Wotan, that archetypal spinal column of the Teutons, emerges once more. No longer does the god of the Wild Hunt scorch the land. The Valkyrie no longer trails behind in such great force to lift up the 60 million slain Einherjar as the result of fratricidal World War II. Now Wotan, the god of poetry, mysticism, and language wanders the information superhighway. Wotan is present at every church, every community, every group within instinctually/inherently white cultures and subcultures. Is there any doubt there is a correlation between Odin the wanderer and the migratory nature of White “racism”? At White cultures most pacifist, our ethnic migratory trends and patterns reflect the desires of White Americans at large whether they are conscious of the fact or are completely unawares. If White culture has been rendered mute by the established hierarchy and artificial structures that reinforce cultural Marxist norms, then Whites silently congregate. Whether this is the White churches, from the “mega” to the bible study at home, or at concerts/festivals of inherently White music, or certain particular geographically insular wWhite communities, we still seek those like us. Hysterically, few Whites who engage in the latter activities would be galled to admit this is true. Yet when Christians “fight for Christmas,” they fight for Wotan. When yuppies and hipsters converge for music where they lift up their voices in one accord comfortable in the safety of familiar demographics, they sing for Wotan in their transcendent groupthink. And one day, when the place between that which is hard and the rock closes in, the spirit of Wotan will guide our voices once more.

Communication now vastly outweighs war as the most effective means of transfiguring cultural and societal landscapes. Now is the age of the “Info War,” a term Alex Jones poignantly coined. He is correct in this affair. In the First World still, battles of words and intellect have mostly replaced military or crusader tactics of submit-or-die type conversion techniques. We can take the skirmish to Twitter or Facebook instead of bloodletting on the battlefield. As such, a new spirit of Wotan now emerges. Some readers may be offended that I have reduce Wotan to the role of some beta male who is somehow emasculated; however, I would argue that Wotan is not an unlearned, uninitiated, lowly warrior. The modern world is now far too complex to apply brute strength as a means of change. The modern world is far more like a vast and complicated game of chess than a game of Battleship. The oversoul of the Teutonic, Scandinavian, Slav, and Celtic peoples must adapt to this new paradigm of warfare. A long-game strategy must be deployed. We may be forced to into defensive stance at present, but being on the defensive in the chess analogy does not mean we will lose. It means we must, we have to, play a serious, committed, and smart game for the win.

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